Archaeologiae Graecae: OR, THE ANTIQUITIES OF GREECE. By JOHN POTTER, M. A. and Fellow of Lincoln College, OXON. OXFORD, Printed at the THEATER, for ABEL SWALL, at the Unicorn, in St. Paul's Churchyard, LONDON. MDCXCVII. Archaeologiae Graecae: OR, THE ANTIQUITIES OF GREECE. VOLUME THE FIRST: CONTAINING I. The Civil Government of ATHENS. II. The Religion of GREECE. — Antiquam exquirite matrem. Ovid. — Vos exemplaria Graeca Nocturna versate manu, versate diurna. Horat. OXFORD, Printed at the THEATER, for ABEL SWALL, at the Unicorn, in St. Paul's Churchyard, LONDON. MDCXCVII. Imprimatur, FITZ-HERBERT adam's, Vicecan. OXON. May 15. 1697. THE CONTENTS. BOOK I. CHAP. I. Of the State of Athens till Cecrops. Pag. 1 CHAP. II. Of the State of Athens from Cecrops to Theseus. 6 CHAP. III. Of the State of Athens, from Theseus to the Decennial Archons. 10 CHAP. IV. Of the State of Athens, from the Decennial Archons to Philip of Macedon. 13 CHAP. V. Of the State of Athens, from Philip of Macedon to its delivery by the Romans. 20 CHAP. VI Of the State of Athens, from its Confederacy with Rome to Constantine the Great 23 CHAP. VII. Of the State of Athens, from Constantine the Great. 27 CHAP. VIII. Of the City of Athens, and its Walls, Gates, Streets, Buildings, etc. 29 CHAP. IX. Of the Citizens, Tribes, etc. of Athens. 45 CHAP. X. Of the Sojourners, and Servants in Athens. 54 CHAP. XI. Of the Athenian Magistrates. 70 CHAP. XII. Of the Nine Archons. 71 CHAP. XIII. Of the Athenian Magistrates. 74 CHAP. XIV. Of the Athenian Magistrates. 76 CHAP. XV. Of the Athenian Magistrates. 79 CHAP. XVI. Of the Council of the Amphictyones. 83 CHAP. XVII. Of the Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Public Assemblies. 85 CHAP. XVIII. Of the Senate of the Fivehundred. 90 CHAP. XIX. Of the Senate, and Court of Areopagus. 94 CHAP. XX. Of some other Courts of Justice. 101 CHAP. XXI. Of some other Courts of Justice, their judicial Process, etc. 105 CHAP. XXII. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 114 CHAP. XXIII. Of the Public Judgements, Actions, etc. 115 CHAP. XXIV. Of the Private Judgements, Actions, etc. 118 CHAP. XXV. Of the Athenian Punishments, and Rewards. 121 CHAP. XXVI. Of the Athenian Laws. 130 Attic Laws. 136 Laws relating to Divine Worship, Temples, Festivals, and Sports. 136. Laws concerning them who Officiate in holy Rites. 138 Laws relating to the Laws. 139 Laws referring to Decrees of the Senate, and Commonalty. 140 Laws concerning Native, and Enfranchised Citizens. ib. Laws appertaining to Children Legitimate, Spurious, or Adopted. 141 The Oath to be taken by the Ephebi. ib. Laws belonging to Sojourners. 142 Laws relating to Slaves, and Freed Servants. 143 Laws relating to the Senate of Fivehundred. ib. Laws which concern Magistrates. 144 The Oath. 145 The Examination, and Interrogatory Disquisition of the Archons. 146 The Archons Oath. ib. The Oath of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 147 Laws respecting Orators. ib. An Inspection into the Orator's Lives. ib. Laws treating of Duties, and Offices. 148 Laws about the Refusal of Offices. 149 Laws concerning Honours, to be conferred on those who have deserved well of the Commonwealth. 149 Laws referring to the Gymnasia. 150 Laws relating to Physicians, and Philosophers. ib. Laws concerning Judges. ib. Of Laws relating to Lawsuits. ib. Laws respecting Preparatories to Judgements. 151 A Form of the Oath taken by Judges after Election. ib. Laws referring to Judgements. ib. Laws concerning Arbitrators. 152 A Law about Oaths. ib. Laws treating of Witnesses. ib. Laws touching Judgements already past. 153 Laws concerning Punishments. ib. Laws referring to Receivers of Public Revenues, the Exchequer, and Money for Shows. 154 Laws about Limits, and Landmarks. 155 Laws respecting Lands, Herds, and Flocks. 156 Laws relating to Buying, and Selling. ib. Laws appertaining to Usury, and Money. ib. Laws about Wares to be Imported to, or Exported from Athens. 157 Laws respecting Arts. ib. Laws concerning Societies, with their Agreements. 158 Laws belonging to Marriages. ib. Laws touching Dowries. 160 Laws referring to Divorces. ib. Laws belonging to Adulteries. ib. Laws referring to the Love of Boys, Procurers, and Strumpets. 161 Laws appointed for the Drawing up of Wills, and right Constitution of Heirs, and Successors. 162 Laws appertaining to Guardianship. 163 Laws about sepulchers, and Funerals. 164 Laws against Ruffians, and Assassins'. 165 A Law relating to Accusations. 167 Laws concerning Damages. ib. Laws belonging to Theft. ib. Laws restraining Reproaches. 168 Laws about the Management of Affairs. ib. Laws referring to Entertainments. ib. A Law relating to Accusations concerning Mines. 169 A Law appertaining to the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. Military Laws. ib. Of Military Punishments, and Rewards. 170 Miscellany Laws. ib. BOOK II. CHAP. I. Of the first Authors of Religious Worship in Greece. 172 CHAP. II. Of their Temples, Altars, Images, and Asyla. 173 CHAP. III. Of the Grecian Priests, and their Offices. 182 CHAP. IV. Of the Grecian Sacrifices. 187 CHAP. V. Of the Grecian Prayers, and Supplications. 207 CHAP. VI Of the Grecian Oaths. 213 CHAP. VII. Of the Grecian Divination, and Oracles, in general. 229 CHAP. VIII. Of the Oracles of Jupiter. 233 CHAP. IX. Of the Oracles of Apollo. 240 CHAP. X. Of the Oracle of Trophonius. 256 CHAP. XI. Of other Grecian Oracles. 261 CHAP. XII. Of Theomancy. 266 CHAP. XIII. Of Divination by Dreams. 271 CHAP. XIV. Of Divination by Sacrifices. 284 CHAP. XV. Of Divination by Birds. 289 CHAP. XVI. Of Divination by Lots. 302 CHAP. XVII. Of Divination by Ominous Words, and Things. 306 CHAP. XVIII. Of Magic, and Incantations. 315 CHAP. XIX. Of the Grecian Festivals in general. 324 CHAP. XX. Grecian Festivals. 326 CHAP. XXI. Of the Public Games in Greece, and the Principal Exercises used in them. 407 CHAP. XXII. Of the Olympian Games. 413 CHAP. XXIII. Of the Pythian Games. 417 CHAP. XXIV. Of the Nemean Games. 420 CHAP. XXV. Of the Isthmian Games. 422 Archaeologiae Graecae, OR, THE ANTIQUITIES OF GREECE. BOOK I. CHAPTER I. Of the State of Athens till Cecrops. ALL Ages have had a great esteem and veneration for Antiquity; and not only of Men, but of Families, Cities, and Countries, the most Ancient have always been accounted the most Honourable. Hence arose one of the first and most Universal Disputes that ever troubled Mankind; almost every Nation, whose first Original was not very Manifest, pretending to have been of an equal Duration with the Earth itself. Thus the Egyptians, Scythians, and Phrygians fancied themselves to be the first race of Mankind, and the Arcadians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or before the Moon. The want of Letters did not a little contribute to these Opinions, for almost every Colony and Plantation, wanting means whereby to preserve the memory of their Ancestors, and deliver them down to Posterity, in a few Generations forgot their Mother-Nation, and thought they had inhabited their own Country from the beginning of the World. Our Athenians too had their share in this Vanity, and made as great and loud pretensions to Antiquity, as the best of their Neighbours; they gave out that they were produced at the same time with the Sun (a) Menander rhetor. , and assumed to themselves the Honourable Name (for so they thought it) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifies Persons produced out of the same soil, that they inhabit: For it was an old Opinion, and almost every where received among the Vulgar, that in the beginning of the World, Men, like Plants, were by some strange Prolific Virtue produced out of the Fertile Womb of one common Mother, Earth; and therefore the Ancients generally called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sons of the Earth, as Hesychius informs us (b) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Alluding to the same Original, the Athenians would sometimes style themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grasshoppers; and some of them wore Grasshoppers of Gold, binding them in their Hair as Badges of Honour, and marks to distinguish them from others of later Duration, and less Noble extraction, because those Infects were believed to be generated out of the Ground (c) Th●cydides lib. 1. Eustathius ad Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : Virgil has mentioned this custom in his Poem entitled Ciris, Ergo omnis caro residebat cura capillo, Aurea solemni comptum quem fibula ritu Cecropiae tereti nectebat dente cicadae. Wherefore she did, as was her constant Care, With Grasshoppers adorn her comely Hair, Braced with a Golden Buckle Attick-wise. Mr. Io. Abel of Linc. Coll. Without doubt the Athenians were a very ancient Nation, and it may be the first and only one that ever inhabited that Country; for when Thessaly, and Peloponnesus, and almost all the fertile Regions of Greece changed their old Masters every Year, the barrenness of their Soil secured them from Foreign Invasions. Greece at that time had no constant and settled Inhabitants, but there were continual Removes, the stronger always dispossessing the weaker; and therefore they lived, as we say, from Hand to Mouth, and provided no more than what was necessary for present Sustenance, expecting every Day when some more powerful Nation should come and displace them, as they had lately done their Predecessors (d) Thucyd. ibid. . Amidst all these troubles and tumults, Attica lay secure and unmolested, being protected from Foreign Enemies by means of a craggy and unfruitful Soil, that could not afford Fuel for contention; and secured from intestine and civil Broils, by the quiet and peaceable Dispositions of its Inhabitants; for in those Golden-Days no affectation of Supremacy, nor any Sparks of Ambition had fired Men's minds, but every one lived full of content and satisfaction in the enjoyment of an equal share of Land, and other Necessaries with the rest of his Neighbours. The usual Attendants of a long and uninterrupted Peace are Riches and Plenty, but in those Days when Men lived upon the products of their own Soil, and had not found out the way of supplying their wants by Traffic, the case was quite contrary, and Peace was only the Mother of Poverty and Scarceness, producing a great many new Mouths to consume, but affording no new Supplies to satisfy them. This was soon experienced by the Athenians, for in a few Ages they were increased to such a number, that their Country being not only unfruitful, but confined within very narrow bounds, was no longer able to furnish them with necessary Provisions. This forced them to contrive some means to disburden it, and therefore they sent out Colonies to provide new Habitations, which spread themselves in the several parts of Greece. This sending forth of Colonies was very frequent in the first Ages of the World, and several instances there are of it in later Times, especially amongst the Gauls, and Scythians, who often left their Native-Countries in vast Bodies, and, like general inundations, overturned all before them. Meursius reckons to the number of forty Plantations peopled by Athenians; but amongst them all, there was none so remarkable as that in Asia the Less, which they called by the Name of their Native-Countrey, jonia. For the primitive Athenians were named jones, and jaones (a) Herodot. lib. I. Strabo Geogr. lib. IX. Aeschylus Persis. ; and hence it came to pass, that there was a very near Affinity between the Attic, and old jonick Dialect, as Eustathius observes (b) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And tho' the Athenians thought fit to lay aside their Ancient Name, yet it was not altogether out of use in Theseus' Reign, as appears from the Pillar erected by him in the Isthmus, to show the Bounds of the Athenians on the one side, and the Peloponnesians on the other; on the East-side of which was this Inscription (c) Plutarch. Theseo. , This is not Peloponnesus, but jonia. And on the Southside this, This is not jonia, but Peloponnesus. This Name is thought to have been given them by javan, which bears a near resemblance to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and much the nearer, if (as Grammarians tell us) the Ancient Greeks pronounced the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad, like the Dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in our English word All, and so Sr. George Wheeler reports the Modern Greeks do at this Day. This javan was the fourth Son of japheth, and is said to have come into Greece after the confusion of Babel, and seated himself in Attica. And this Report receiveth no small confirmation from the Divine Writings, where the Name of javan is in several places put for Greece. Two instances we have in Daniel (d) Cap. X. v. XX ; And when I am gone forth, behold the Prince of Graecia shall come. And again (e) Cap. XI. v. II. ; He shall stir up all against the Realm of Graecia. Where tho' the Vulgar Translations render it not javan, yet (as Mr. Rous hath observed) that is the Word in the Original. And again in Isaiah; And I will send those that escape of them to the Nations in the Sea, in Italy and in Greece. Where Sr. Walter Raleigh hath taken notice, that the Tigurine Version, with that of Geneva, retains the Hebrew words, and useth the Names of Tubal and javan, instead of Italy and Greece. But the Grecians themselves having no knowledge of their true Ancestor, make this Name to be of much later date, and derive it from jon, the Son of Xuthus. This Xuthus (as Pausanias reports) having robbed his Father Deucalion of his Treasure, conveyed himself together with his illgotten Wealth into A●tica, which was at that time governed by Erectheus, who Courteously entertained him, and gave him his Daughter in ●arriag●, by whom h● had two Sons, jon and Achaeus, the former of which gave his Na●e to the jonians, the latter to the Achaeans. It is not improbable that 〈◊〉 himself might receive his Name from javan; it being a Custom observable in the Histories of all Times, to keep up the Ancient Name of a Forefather, especially such as had bee● eminent in the Times he lived in, by reviving it in some of the 〈…〉 his Posterity From the first Peopling of 〈…〉 the time o● King Ogyges, we have no Account of any thin● 〈…〉 th●re; only ●lato (a) Tima●. reports, they had a Tradition, that 〈◊〉 Athenian Power and Gl●ry were very great in those Days; that they were excellently skilled both in Civil and Military Affairs, were governed by the J●st●st and most Equitable Laws, and lived in far greater Spl●nd●r, than they had ●●●iv'd to in his Time. But of the Transaction● of these, and th● following Ages, till Theseus, or the Trojan War, littl● or nothing of Certainty must be expected; partly, because of th● want o● Records, in 〈◊〉 and illiterate Ages; partly, by reason of th● v●st distance o● Time, wherein those Records they had (is they had any) w●r● lo●t and destroyed; and partly, through the Pride and Vain-gl●● 〈…〉, that out of an affectation of being thought 〈…〉 some Divine Original, industriously concealed their Pedigrees, and obscured their Ancient Histories w●●h idle T●les, and Poetical Fictions. And to use the words of Plutarch (b) Thes●o. ; As Historian● in th●ir Geographical Descriptions o● Country's, c●oud into the farthest part of their Maps those things they have no knowledge of, with some such remarks in the Margin, as these; All beyond is nothing but dry and desert Sands, or Scythian Cold, or a Frozen Sea; so it may very well be said of those things that are so far removed from our Age; All beyond is nothing but Monstrous and Tragical Fictions, there the Poets, and there the Inventors of Fables dwell; nor is there to be expected any thing that deserves credit, or that carries in it any appearance of Truth. However I must not omit what is reported concerning Ogyges, or Ogygus, whom som● will have, to have been King of Thebes, some of Egypt, some of Arcadia, but others of Attica, which is said to have been called after his Name, Ogygia (c) Stephanus Byzantin. de Urb. & Pop. . He is reported to have been a very Potent Prince, and the Founder of several Cities, particularly of Eleusis, and Pausanias tells us farther, that he was Father to the Hero Eleusis, from whom that City received its Name. He is said to have been Contemporary with the Patriarch jacob; about the Sixty-seventh Year of whose Age he is supposed to have been Born (a) Hieronym. Chronic. Euseb. , others bring him as low as Moses (b) justin. Mart Orat ad Gent●s. . His Reign is the utmost Period that the Grecian Stories, or Traditions ever pretended to reach to, and therefore when they would express the great Antiquity of any thing, they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which we have a great many instances in several of the Ancient Writers, but I shall only give you one out of Nicander's Theriaca, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in allusion to the great Power, he is supposed to have been possessed of, they call any thing Great or Potent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as two Learned Grammarians inform us. Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are great and insupportable Evils; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo, extreme Folly and Stupidity. He reigned two and thirty Years (for so Cedrenus computes them) in full Power and Prosperity, and Blessed with the Affluence of all Things, that Fortune can bestow upon her greatest Favourites; but the conclusion of his Life was no less deplorable, than the former part of it had been prosperous, for in the midst of all his Enjoyments he was surprised with a sudden and terrible Inundation, that overwhelmed not Attica only, but all Achaia too, in one Common Destruction. There is frequent mention made in Ancient Authors of several Kings, that Reigned in Attica, between the Ogygian Flood and Cecrops the first. As of Porphyrion, concerning whom the Athmonians, a People in Attica, have a Tradition, that he Erected a Temple to Venus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Burrow (c) Pausa●●as. . Also of Colaenus (d) Idem. ; and of Periphas, who is described by Antoninus Liberalis, (e) Metamorphos. VI to have been a very Virtuous Prince, and at last Metamorphosed into an Eagle. Isaac Tzetzes in his Comment upon Lycophron speaks of one Draco, out of whose Teeth he tells us, it was reported that Cecrops sprung, and this reason some give for his being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, to mention no more, Pausanias and Stephanus speak of Actaeus, or Actaeon, from whom some will have Attica to have been called Act; and this Name frequently occurs in the Poets, particularly in Lycophron, a Studious affecter of Antiquated Names, and Obsolete Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But small Credit is to be given to these reports, for we are assured by Philochorus, an Author of no less Credit, than Antiquity, as he is quoted by Africanus, that Attica was so much wasted by the Ogygian Deluge, and it's Inhabitans reduced to so small a Number, that they lived an Hundred and Ninety Years from the Time of Ogyges to Cecrops, without any King at all; and Eusebius concurs with him in this Opinion f Ch●onico. . CHAPTER II. Of the State of Athens from Cecrops to Theseus. IT is agreed almost on all Hands, that Cecrops was the first that gathered together the Poor Peasants, that lay dispersed here and there in Attica, and having United them into one Body, (tho' not into one City, for that was not effected till many Ages after) constituted among them one form of Government, and took upon himself the title of King. Most Nations at the first were Governed by Kings, who were usually Persons of great Worth, and Renown, and for their Courage, Prudence, and other Virtues promoted to that Dignity by the general Consent and Election of the People; who yielded them Obedience out of Willingness, rather than Necessity, out of Advice rather than by Compulsion: and Kings rather chose to be obeyed out of Love, and Esteem of their Virtues, and Fitness to govern, than by the Force of their Arms, and out of a Slavish Fear of their Power. They affected no uncontrollable Dominion, or absolute Sway, but preferred the good of their People, for whose Protection they knew, and acknowledged themselves to have been advanced, before any Covetous or Ambitious Designs of their own. They expected no bended Knees, no prostrate Faces, but would condescend to converse familiarly, even with the meaner sort of their Subjects, as oft as they stood in need of their Assistance. In short, they endeavoured to observe such a just Medium in their Behaviour, and all their Actions, as might neither expose their Authority to contempt, nor render them formidable to those, whom they chose rather to win by Kindness into a voluntary Compliance, than to awe by severity into a forced Subjection. They proposed to themselves no other Advantage, than the good and welfare of their People, and made use of their Authority no farther, than as it was conducive and necessary to that End. Their Dignity and Office consisted chiefly in three Things. First, in doing ●ustice, in hearing Causes, in composing the Divivisions, and deciding the Differences, that happened among their Subjects, in constituting new Laws, and regulating the Old (b) Tullii de O●fic. lib. II. Cap. XII. , where they had any; But the People generally reposed such trust and confidence in the ●ustice and Equity of their Prince, that his sole Will and Pleasure past ●or Law amongst them (c) justin. Hist. lib. I. . Secondly, in leading them to the Wars; where they did not only assist them by their good Conduct and management of Affairs, but exposed their own Persons for the Safety and Honour of their Country, pressing forward into the thickest of their Enemies, and often encountering the most Valiant of them in single Combat. And this they thought a principal Part of their Duty, judging it but reasonable, that they who excelled others in Honour, should surpass them too in Valour; and they that had the first places at all Feasts, and Public Assemblies, should be the first also in undertaking Dangers, and exposing themselves in the Defence of their Country; and thus the Hero in Homer argues the Case with one of his Fellow-Princes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glaucus, since us the Lycian Realms obey Like Gods, and all united Homage pay, Since we first seated have our Goblets Crowned, Enjoy large Farms, near Xanthus' streams, whose Ground Is fertile, and beset with shady Trees around; Ought we not in the battle's Front t'engage, And quell our furious Foes with doubled Rage? Mr. Abel. Thirdly, the Performance of the Solemn Sacrifices, and the care of Divine Worship was part of the King's Business. The Lacedaemonian Kings at their Coronation were consecrated Priests of jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and executed that Office in their own Persons. No man can be ignorant of Virgil's Anius, who was both King and Priest, Rex Anius, Rex idem hominum, Phoebique sacerdos. We seldom meet with a Sacrifice in Homer, but some of the Heroes, and those the Chief of all then present, are concerned in the performance of the Holy Ceremonies; and so far was it from being thought a Piece of Condescension, or any way below their Dignity and Grandeur, that they thought it an Accession to the rest of their Honours, and the Inferior Worshippers were no less careful to reserve this piece of Service for them, than they were to give them the most Honourable Places in the Banquets, which they refreshed themselves with, after the Sacrifices were ended. Let us now return to Cecrops, whom, as soon as he had established himself in his new raised Kingdom, we shall find employed in laying the Model of a City, which he designed for the Seat of his Government, and place of his constant Residence. And as the most commodious place in his Dominions for this purpose, he pitched upon a Rock, strongly fortified by Nature against any Assaults, and situated in a large Plain near the middle of Attica, calling both the City, and the Territory round it after his own Name, Cecropia. Afterwards, when the Athenians increased in Power and Number, and filled the adjacent Plains with Buildings, this was the Acropolis, or Citadel. Then for the better Administration of Justice, and the promotion of mutual Intercourse among his Subjects, he divided them into four Tribes, the Names of which were 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And finding his Country pretty well stocked with Inhabitans, partly by the coming in of Foreigners, partly by the Concourse of People from every Corner and lurking-hole in Attica, where they had before lain, as it were, buried in Privacy, he instituted a Poll, causing every one of the Men to cast a Stone into a Place appointed by him ●or that purpose, and upon Computation he found them to be in number Twenty-Thousand, as the Scholiast upon Pindar reports out of Philochorus (a) Olympionic. Od. IX. . But the Soil being in its own Nature unfruitful, and the People unskilled in tilling and improving it to the best advantage, such multitudes could not have failed of being reduced in a short Time to the greatest Extremities, had not Cecrops taught them the Art of Navigation, and thereby supplied them with Corn from Sicily, and afric (b) johannes Tze●ze● in Hesiodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides this, he was the Author of many excellent Laws and Constitutions, especially touching Marriage, which according to his appointment was only to be celebrated betwixt one Man, and one Woman, whereas before promiscuous Mixtures had been allowed of amongst them, as the Poet intimates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Nonnus Dionysiac. lib. XLI. . With curious Art Cadmus did Letters frame, The Law's Invention from Wise Solon came, But Cecrops glories in the Marriage tie Of the united Pair.— Mr. Abel. Nor did he only prescribe Rules for the Conduct of their Lives, with respect to one another, but was the first that introduced a Form of Religion, erected Altars in Honour of the Gods, and instructed his People in what manner they were to Worship them. In the Reign of Pandion, the Fifth King of Athens, Triptolemus is said to have taught the Athenians how to sow, and manure the Ground; and to have enacted several useful and necessary Laws, three of which we find quoted by Porphyry out of Xenocrates (a) De abstinent. ab Animal lib. IU. ; 1. Honour your Parents. 2. Make Oblations of your Fruits to the Gods. 3. Hurt not Living Creatures. Cecrops the Second of that Name, and the Seventh King of Athens, divided his Dominions into twelve Cities, or large Burroughs, compelling his Subjects to leave their separate Habitations, and Unite together for the replenishing of them (b) Etymolog. . Their Names were these, as they are delivered by Strabo in his Description of Attica (c) Geograph. lib. IX. : Cecropia, Tetrapolis, Exacria, Decelea, Eleusis, Aphidnae, Thoriccus, Brauron, Cytheris, Sphettus, Cephissia, and Phalerus. But Cecropia still continued the chief Seat of the Empire, tho' each of these Cities (they are the words of Sr. George Wheeler, who refers this Division to Cecrops the First, led thereunto by the Authority of Eusebius, and some others) had distinct Courts of Judicature, and Magistrates of their own; and were so little subject to their Princes, the Successors of Cecrops, that they seldom, or never, had recourse to them, save only in Cases of imminent and public Danger; and did so absolutely order their own Concerns, that sometimes they waged War against each other, without the advice or consent of their Kings. In this state continued Attica, till the Reign of Pandion the second of that Name, and eighth King of the Athenians, who was deprived of his Kingdom by his Cousins, the Sons of his Uncle Metion; who themselves did not long possess what they had thus unjustly gotten, being driven out of it by the more powerful Arms of Pandion's ●our Sons, viz. Aegeus, Lycus, Pallas, and Nisus. These having expelled the Metionidae, divided the Kingdom amongst themselves, as Apollodorus reports. But others are of Opinion, that Pandion himself being restored to the quiet possession of his Kingdom by the joint Assistance of them all, by his last Will and Testament divided it into four Parts, bequeathing to each of them his Proportion; And tho' it is not agreed amongst Ancient Writers, which Part fell to every Man's Lot; yet thus much is consented to on all Hands, that the Sovereignty of Athens was assigned to Aegeus, for which he was extremeley envied by his Brethren; and so much the more, for that, as most think, he was not the begotten, but only adopted Son of Pandion; and for this reason it was (saith Plutarch) that Aegeus commanded Aethra, the Mother of Theseus, to send her Son, when arrived at Man's estate, from Troezen, the place where he was born, to Athens with all Secrecy, and to enjoin him to conceal, as much as possible, his Journey from all Men, because he feared extremely the Pallantidae, who did continually mutiny against him, and despised him for his want of Children, they themselves being Fifty Brothers, all the Sons of Pallas. However, as the same Author tells us, they were withheld from breaking out into open Rebellion, by the hopes and expectation of recovering the Kingdom, at least after Aegeus' Death, because he was without Issue; but as soon as Theseus appeared, and was acknowledged rightful Successor to the Crown, highly resenting, that first Aegeus, Pandion's Son only by Adoption, and not at all related to the Family of Erectheus, and then Theseus, one of another Country, and a perfect stranger to their Nation, should obtain the Kingdom of their Ancestors, they broke out into open Acts of Hostility; but were soon overcome and dispersed by the Courage and Conduct of Theseus. Theseus having delivered the Country from intestine Seditions, proceeded in the next place to free it from Foreign Slavery. The Athenians having Barbarously Murdered Androgeus, the Son of Minos, King of Crete, were obliged by his Father to send a Novennial, or Septennial, or, as others, an Annual Tribute of seven young Men, and as many Virgins into Crete, where they were shut up within the Labyrinth, and there wandered about, till, finding no possible means of making their Escape, they perished with Hunger, or else were devoured by the Minotaur, a terrible Monster, compounded of the different shapes of Man, and Bull. The time of sending this Tribute being come, Theseus put himself amongst the Youths that were doomed to go to Crete, where having arrived, he received of Ariadne, the Daughter of King Minos, who had fallen in Love with him, a Clew of thread, and being instructed by her in the use of it, which was to conduct him thro' all the Windings of the Labyrinth, escaped out of it, having first slain the Minotaur, and so returned with his Fellow-Captives in Triumph to Athens. In his return through an excess of Joy for the happy success of his Voyage, he forgot to hang out the white Sail, which should have been the token of their Safety to Aegeus, who sat expecting them upon the Top of a Rock, and as soon as their Ship came in View with a Black, and as it were, Mourning Sail, knowing nothing of their Success, threw himself headlong into the Sea, and so made way to Theseus' more early Succession to the Crown, than could otherwise have been expected. And to this time from the Reign of Cecrops the First, the Government and State of Athens continued with little alteration. CHAPTER III. Of the State of Athens, from Theseus to the Decennial Archons. Theseus' being by the forementioned Accident advanced to the Regal Sceptre, soon found the inconvenience of having his People dispersed in Villages, and cantoned up and down the Country. Therefore for the remedy of this Evil, he framed in Mind (saith Plutarch) a vast and wonderful Design of gathering together all the Inhabitants of Attica into one Town, and making them one People of one City, that were before dispersed, and very difficult to be assembled upon any Affair, tho' relating to the Common benefit of them all. Nay, often such Differences and Quarrels happened among them, as occasioned Bloodshed and War; these he by his Persuasions appeased, and going from People to People, and from Tribe to Tribe, proposed his Design of a Common agreement between them. Those of a more private and mean condition readily embracing so good advice, to those of greater Power, and Interest he promised a Commonwealth, wherein Monarchy being laid aside, the power should be in the People; and that, reserving to himself only to be continued the Commander of their Arms, and the Preserver of their Laws, there should be an equal distribution of all things else among them, and by this means brought most of them over to his Proposal. The rest fearing his Power which was already grown very formidable, and knowing his Courage and Resolution, chose rather to be persuaded, than forced into a Compliance. He then dissolved all the distinct Courts of Justice, and Council-Halls, and Corporations, and built one common Prytaneum and Council-Hall, where it stands to this Day. And out of the old and new City he made one, which he named Athens, ordaining a common Feast and Sacrifice to be for ever observed, which he called Panathenaea, or the Sacrifice of all the United Athenians. He instituted also another Sacrifice, for the sake of Strangers that would come to fix at Athens, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is yet celebrated on the 16th day of Hecatombaeon. Then, as he had promised, he laid down his Kingly Power, and settled a Commonwealth, having entered upon this great Change, not without advice from the Gods. For sending to consult the Delphian Oracle, concerning the Fortune of his new Government and City, he received this Answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hear, Theseus, Pittheus Daughters' Son, Hear what Jove for thee has done. In the great City thou hast made, He has, as in a Storehouse, laid The settled Periods and fixed Fates, Of many Cities, mighty States. But know thou neither Fear, nor Pain, Solicit not thyself in Vain. For like a Bladder that does bide The Fury of the angry Tide, Thou from high Waves unhurt shalt bond, Always tossed, but never drowned. (Mr. Duke.) Which Oracle, they say, one of the Sibyls a long time after, did in a manner repeat to the Athenians in this Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou, like a Bladder, may'st be wet, but never drowned. Farther yet designing to enlarge his City, he invited all Strangers to come and enjoy equal Privileges with the Natives, and some are of opinion, that the Common form of Proclamation in Athens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come hither all ye People, were the words that Theseus caused to be proclaimed, when he thus set up a Commonwealth, consisting in a manner of all Nations. For all this, he suffered not his State by the promiscuous multitude that flowed in, to be turned into Confusion and Anarchy, and left without any Order or Degrees, but was the first that divided the Commonwealth into three distinct Ranks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Noblemen, Husbandmen, and Artificers. To the Nobility he committed the choice of Magistrates, the teaching and dispensing of the Laws, and the interpretation of all Holy and Religious things; the whole City, as to all other matters, being as it were reduced to an Equality, the Nobles excelling the rest in Honour, the Husbandmen in Prosit, and the Artificers in Number. And Theseus was the first, who, as Aristotle says, out of an inclination to Popular Government, parted with the Regal Power, and which Homer also seems to intimate in his Catalogue of the Ships, where he gives the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or People, to the Athenians only. In this manner Theseus settled the Athenian Government, and it continued in the same State till the Death of Codrus the seventeenth, and last King, a Prince more renowned for his Bravery, than Fortune. For Attica (a) Tull. Tuscul. Quaest justin. l II. Vell. Pate●c▪ li●. II. Euse●ius. being invaded by the Dorians, or Spartans', or Peloponnesians, or, as some will have it, by the Thracians, the Oracle was consulted about it, and answer made, that the Invaders should have Success, if they did not kill the Athenian King; Codrus having heard this, and preferring his country's Safety before his own Life, disguised himself in the Habit of a Peasant, and went to a place not far from the Enemy's Camp, where picking a quarrel with some of them, he obtained the Death which he so much desired. The Athenians being advertised of what had happened, sent an Herald to the Enemy to demand the Body of their King, whereupon they were so much disheartened, that they immediately broke up their Camp, and left off their Enterprise without striking another blow. The Athenians, out of reverence to Codrus' memory, would never more have any Governor by the Name or Title of King, but were Governed by Archontes, whom they allowed indeed to continue in their Dignity as long as they lived, and when they died, to leave it to their Children, and therefore most Writers reckon them rather amongst the Kings, than the Archontes that succeeded them, who were permitted to Rule only for a certain time; yet they differed from the Kings in this, that they were in a manner subject to the People, being obliged to render an account of their management, when it should be demanded. The first of these was Medon, the Eldest Son of Codrus, from whom the thirteen following Archontes were Surnamed Medontidae, as being descended from him; During their Government the Athenian State suffered no considerable alteration, but was carried on with so great ease, and quietness, that scarce any mention is made of any memorable Action done by any of them, and the very Names of some of them are almost quite forgotten. Thus have I endeavoured to give you a short Account of the Athenian State, whilst it was Governed by Kings, who were in all thirty, and Ruled Athens by the space of seven-hundred-ninety-four Years, as the Learned Meursius has computed them, to which if you add the two and thirty Years of Ogyge●, and the interval of an hundred and ninety Years, in which no Footsteps of any Government are to be found, the number will amount to one thousand and twelve Years. A Catalogue of the Athenian Kings. Years. Ogyges' XXXII. Interregnum CXC. Cecrops I. L. Cranaus IX. Amphictyon X. Ericthonius' L. Pandion I. XL. Erectheus L. Cecrops II. XL. Pandion II. XXV. Aegeus XLVIII. Theseus XXX. Menestheus XXIII. Demophoon XXXIII. Oxyntes XII. Aphidas I. Thymoetes VIII. Melanthius XXXVII. Codrus XXI Medon XX. Acastus XXXVI. Archippus XIX. Thersippus XLI. Phorbas XXX. Megacles XXVIII. Diognetus XXV. Pherecles' XIX. Ariphron XX. Thespieus XXVII. Agamestor XVII. Aeschylus XXIII. Alcmaeon II. CHAPTER IV. Of the State of Athens, from the Decennial Archons to Philip of Macedon. THE People of Athens continually got Ground of their Superiors, gaining something by every alteration that was made in the State, till at length by little and little the whole Government came into the hands of the Commonalty. Theseus and Medon made considerable abatements in their Power, but what remained of it, they kept in their own hands as long as they lived, and preserved the Succession entire to their Posterity. But in the first Year of the seventh Olympiad, both the Power, and Succession was devolved upon the People, who the better to curb the Pride, and restrain the Power of their Archons, continued them in their Government only for ten Years, and the first that was Created in this manner, was Charops, the Son of Aeschylus. But they would not rest contented here, for about seventy Years after, that the Archons might be wholly dependent on the Citizen's favour; it was agreed that their Authority should but last for one Year, at the End of which they were to give an Account of their Administration, and the first of these was Cleon, who entered upon his Charge in the third Year of the twenty-fourth Olympiad (a) Clemens Stromat. I. . In the thirty-ninth Olympiad Draco was Archon, and was the Author of many new Laws, in which there is very little worth our Notice, only that they were very Cruel and Inhuman, punishing almost every Trivial Offence with Death. Insomuch that those that were convicted of Idleness were to Die, and those that Stole a Cabbage, or an Apple, to suffer as the Villains that committed Sacrilege, or Murder; and therefore Demades is remarked for saying that Draco's Laws were not written with Ink, but Blood: and he himself being asked, Why he made Death the punishment of most Offences, replied, Small Crimes deserve that, and I have no higher for the greatest. But all these, that only excepted which concerned Murder, were repealed in the third Year of the forty-sixth Olympiad, in which Solon being Archon, was entrusted with the Power of new Modelling the Commonwealth, and making Laws for it. They gave him Power over all their Magistrates, (says Plutarch,) their Assemblies, Courts, Senates; that he should appoint the Number, Times of meeting, and what Estate they should have that could be capable of being admitted to them, and to dissolve or continue any of the present Constitutions, according to his Judgement and Discretion (b) Plutarch. in Solone. . Solon finding the People variously affected, some inclined to a Monarchy, others to an Oligarchy, others to a Democracy, the Rich men Powerful and Haughty, the Poor Groaning under the burden of their Oppression, endeavoured as far as was possible to compose all their Differences, to ease their Grievances, and give all reasonable Persons satisfaction. In the Prosecution of this design he divided the Athenians into four Ranks, according to every Man's Estate; Those who were worth five hundred Medimns of liquid and dry Commodities he placed in the first Rank, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The next were the Horsemen, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being such as were of Ability to furnish out a Horse, or were worth three hundred Medimns. The third Class consisted of those that had two hundred Medimns, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the last he placed all the rest, call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and allowed them not to be capable of bearing any Office in the Government, only gave them Liberty to give their Votes in all public Assemblies, which, tho' at the first it appeared inconsiderable, was afterwards found to be a very important Privilege, for it being permitted any Man after the determination of the Magistrates to make an appeal to the People assembled in Convocation, hereby it came to pass, that Causes of the greatest weight and moment were brought before them. And thus he continued the Power and Magistracy in the hands of the Rich Men, and yet neither exposed the inferior People to their Cruelty and Oppression, nor wholly deprived them of having a share in the Government. And of this Equality he himself makes mention in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What Power was fit I did on all bestow, Nor raised the Poor too high, nor Pressed too low; The Rich that Ruled, and every Office bore Confined by Laws they could not Press the Poor: Both Parties I secured from Lawless might, So none prevailed upon another's Right. (Mr. Creech.) Not many Years after, the City being divided into Factions, Pisistratus by a Stratagem seized upon the Government: for having on set purpose Wounded himself, he was brought into the Marketplace in a Chair, where he exposed his Wounds to the People, assuring them that he had been so dealt with by the adverse Party for his affection to their Government. The unthinking Multitude were easily drawn by so specious a pretence into a compassion of his Misfortunes, and rage against his Enemies; and upon the motion of one Ariston, granted him fifty Men armed with Clubs to Guard his Person. The decree being past, Pisistratus listed the number of Men that were allowed him, and besides them as many more as he pleased, no Man observing what he was a doing, till at length in requital of the city's kindness and Care of him, he seized the Citadel, and deprived them of their Liberty. After this Pisistratus lived thirty Years, seventeen of which he was in possession of the Government of Athens; but the State continued all that time unsettled, and in continual motions, the City-Party sometimes prevailing against him and expelling him, sometimes again being worsted by him, and forced to let him return in Triumph. He was succeeded by his Sons Hipparchus and Hippias, whom Heraclides calls Thessalus; the former of which was Slain by Aristogiton, and the latter about three or four Years after compelled by Clisthenes, who called to his assistance the banished Alcmaeonidae, and the Lacedæmonians, to relinquish his Government, and secure himself by a dishonourable Flight. Being thus banished his Country, he Fled into Persia, where he lived many Years, persuading Darius to the Enterprise upon Athens, which at length to his eternal Shame and Dishonour he undertook. For levying a numerous Host of Men he entered the Athenian Territories, where both he, and his whole Army were totally Defeated, by an inconsiberable number of Men, under the Conduct of Miltiades in that Famous Battle of Marathon. This Victory was obtained twenty Years after Hippias' Expulsion. And thus the Athenians recovered their Laws and Liberties, about sixty-eight Years after they had been deprived of them by Pisistratus. After this Success, they continued in a Flourishing condition, for three and thirty Years, but then the Scene changed, and reduced them almost to the lowest Ebb of Fortune. Xerxes' in revenge of his Predecessor's Defeat, invaded their Territories with an Army, (as some say,) of seventeen-hundred-thousand Men, and forced them to quit their City, and leave it a prey to the insulting Barbarians, who took it without any considerable resistance, and laid it in Ashes; and in the Year following his Lieutenant Mardonius in imitation of his Master's example, burned it a second Time. But these Storms were soon blown over by the Wisdom and Courage of Themistocles and Aristides, who totally Defeated the Persian Fleet at Salamis, and seconded that Victory by another of no less importance over Mardonius at Plateae, whereby the Barbarians were quite driven out of Greece, and Athens restored to her Ancient Government, arising out of her Ruins, more Bright and Glorious then ever she had been before. But the State suffered some alterations, for first, Aristides, a Person (as Plutarch assures us) of a mean Extraction, and meaner Fortune, being in consideration of his eminent Virtues, and signal Services to the Commonwealth, preferred to the Dignity of an Archon, repealed Solon's Law, by which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or lowest Order of People, were made incapable of bearing any Office in the Government. And after him Pericles having lessened the Power of the Areopagites, brought in a confused Ochlocracie, whereby the Populace, and basest of the Rabble obtained as great a share in the Government, as Persons of the Highest Birth and Quality. Notwithstanding these Alterations at Home, all things were carried on with great Success abroad: the Athenians by the help of their Fleet, on which they laid out their whole strength, when Xerxes forced them to quit their City, became sole Lords of the Sea, and made themselves Masters of the greatest Part of the Aegaean Lands; And having either forced the rest of the Grecians into Subjection, or awed them into a Confederacy, went on Conquerors to the Borders of Egypt, and had (as Aristophanes reports) a thousand Cities under their Dominions. But afterwards things Succeeding ill in Sicily, under the Command of Nicias, and some other troubles arising in the Commonwealth, the Principal Men of Athens (says Sr. Walter Raleigh) being wearied with the People's insolency, took this opportunity to change the form of Government, and bring the Sovereignty into the hands of a few. To which purpose conspiring with the Captains that were abroad, they caused them to set up an Aristocracy in the Towns of their Confederates; and in the mean time, some, that were most likely to oppose this Innovation, being Slain at Athens, the Commonalty were so dismayed that none durst open his Mouth against the Conspirators, whose Number they knew not; but every Man was afraid of his Neighbour, lest he should have a hand in the Plot. In this general Consternation, the Government of Athens was usurped by Four-hundred, who preserving in show the Ancient form of Proceeding, caused all matters to be propounded to the People, and concluded upon by the greater part of the Voices; but the things propounded were only such, as had been first agreed upon among themselves; neither had the Commonalty any other Liberty, than only that of approving and giving consent; for whosoever presumed to take upon him any farther, was quickly dispatched out of the way, and no enquiry made after the Murderers. By these means were many Decrees made, all tending to the Establishment of this new Authority, which nevertheless endured not long; for the Fleet, and Army, which was then at the Isle of Samos, altogether detesting these Tyrannical Proceedings of the four-hundred Usurpers, recalled Alcibiades from his Banishment; and partly out of fear of him, and partly because they found the Citizens incensed against them, the Tyrants Voluntarily resigned their Authority, and went into Banishment. Yet was not this alteration of Government a full restitution of the Sovereign Command to the People, or whole Body of the City, but only to Five-thousand, which the Four-hundred (when their Authority began) had pretended to take to them as Assistants in the Government; herein seeming to do little or no wrong to the Commonalty, who seldom assembled in a greater Number; and therefore no Decrees were passed in the Name of the Four-hundred, but all was said to be done by the Five-thousand; and the Usurpers were called (says (a) Alcibiad●. Plato) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, five-thousand, tho' they did not exceed four-hundred. But now when the Power was come indeed into the hands of so many, it was soon agreed that Alcibiades and his Friends should be recalled from Exile by the Citizens, as they had before been by the Soldiers; and that the Army at Samos should be requested to undertake the Government, which was forthwith reformed according to the Soldiers desire. This establishment of Affairs at home was immediately seconded with good Success from abroad, for by the help of Alcibiades they in a short time obtained several very important Victories; but the giddy Multitude being soon after incensed against him, he was Banished a second time (b) Diodor. Sic. lib. XII. X●no●ho●. Hist. Gr●●c. lib. II. justin. lib. V. . His Absence had always before been fatal to the Athenians, but never so much so, as at this time; for their Navy at Aegos-Potamos through the carelessness of the Commanders, was betrayed into the hands of Lysander, the Lacedaemonian Admiral, who took and sunk almost the whole Fleet, so that of two, or three-hundred Sail of Ships there escaped not above eight. After this Victory, Lysander joining his own Forces with those of Agis and Pausanias, Kings of Sparta, marched directly to Athens, which was surrendered to them upon Terms, whereby the Athenians obliged themselves to pull down the Long-Walls, by which the City was joined to the Piraeeus, or Haven, and deliver up all their Naval Forces, only ten, or as some say, twelve Ships excepted. Nay there was a Consultation held whether the City should be utterly destroyed, and the Lands about it laid waste; and Agis had carried it in the affirmative, had not Lysander opposed him, urging, That one of the Eyes of Greece ought not to be plucked out. However he forced them to alter their form of Government, and change their Democracy into an oligarchy, a State ever affected by the Lacedæmonians. In compliance therefore with the Commands of their Conquerors, the People of Athens chose Thirty Governors, commonly called Thirty Tyrants, the Names of which you may see in Xenophon. These (saith an Author above mentioned) were chosen with a design to compile a Body of their Laws, and make a Collection of such Ancient Statutes, as were fittest to be put in Practice in that juncture of Affairs, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or New Laws. And to this Charge was annexed the supreme Authority, and the whole Government of the City entrusted in their hands. At the first they seemed to proceed with some show of Justice, and apprehending such troublesome Fellows, as were odious to the City, but could not be taken hold of by the Laws, condemned them to Death. But having afterwards obtained a Guard from the Spartans', to secure the City, as was pretended, to their Obedience, they soon discovered what they had been aiming at; for they sought no more after Base and Detested Persons, but invaded the Leading and Principal Men of the City, sending Armed Men from House to House, to dispatch such as were like to make any Head against their Government. And to add the greater strength to their Party, and Colour to their Proceedings, they selected three-thousand of such Citizens, as they thought fittest for their purpose, and gave them some part of the public Authority, disarming all the rest. Being confirmed with this accession of Strength, they proceeded in their Bloody designs with more Heat and Vigour than before, putting to Death all that were possessed of Estates, without any form of Justice, or so much as any the least Pique or Grudge against them, only that their Riches might fall into their hands. Nay, so far were they transported with Cruelty, and Covetousness, that they agreed that every one of them should name his Man, upon whose Goods he should seize, by putting the owner to Death, and when Theramenes, one of their own Number professed his detestation of so Horrid a Design, they condemned him forthwith, and compelled him to drink Poison. This Theramenes was at the first a mighty stickler for the Tyrant's Authority, b●t when they began to abuse it in the defence of such outrageous Practices, no Man more violently opposed it than he, and this got him the Nickname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Jack of bothsides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Cothurnus, which was a kind of a Shoe that fitted both Feet. At length the Athenians to the number of seventy, that had Fled to Thebes, going voluntarily into Banishment to secure themselves from the Tyrants, entered into a Conspiracy against them, and under ●he Conduct of Thrasybulus seized upon Phyl●, a strong Castle in the Territory of Athens, and increasing their Strength and Numbers by little and little, so far prevailed against them, that they were forced to retire to Sparta, and then all their Laws were repealed, and the upstart Form of Government utterly dissolved. And thus the Athenians regained their Liberty, and were reestablished in the Peaceable enjoyment of their Lands and Fortunes in the fourth Year of the ninety-fourth Olympiad. And to prevent all future Jealousies and Quarrels amongst themselves, they proclaimed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Act of Oblivion, whereby all, that had been concerned in the Outrages and Barbarities committed during the Sovereignty of the Tyrants, were admitted to Pardon. Thrasybulus having thus freed his Country from the heavy Yoke of the Lacedæmonians, Conon established it in all it's Ancient Privileges and Immunities, by another signal Victory at Cnidus, wherein he gave a total Defeat to the Lacedaemonian Fleet. And having by this means regained the Sovereingty of the Seas, they began again to take Courage, and aimed now at nothing less than the restauration of Athens to her Ancient Glory: and Fortune was not wanting in some measure to further their great Design; for they not only reduced the I'll of Lesbos, Byzantium, Chalcedon, and other Places thereabouts to their former Obedience, but raised Athens once more to be the most Potent, and the Principal City in all Greece. In this State they continued for some Years till the Thebans, who had been raised from one of the most inconsiderable States in Greece to great Power, by the wise Conduct and great Courage of Epaminondas, put a stop to her Grandeur, and disputed the Sovereingty with her; but this Contest was soon decided by the hasty Death of Epaminondas, at the Famous Battle of Mantinaea, that put an End to the Theban Greatness, which as it was raised, and maintained, so it likewise perished with that great Man. So great alterations are the Wisdom and Courage of one Man able to effect in the Affairs of whole Kingdoms. The Death of Epaminondas proved no less fatal to the Athenians than the Thebans, for now there being none whose Virtues they could emulate, or whose Power they could fear, they Lorded it without a Rival, and being glutted with too much Prosperity, gave themselves over to Idleness and Luxury; they slighted the Virtue of their Ancestors; their hard and thrifty way of Living they laughed at; the public Revenues that used to be employed in paying the Fleets and Armies, they expended upon Games and Sports, and lavishly profused them in Sumptuous preparations for Festivals, they took greater pleasure in going to the Theatre, and hearing the insipid jests of a Comedian, than in manly Exercises, and Feats of War, and preferred a Mimic, or a Stage-Player, before the most Valiant and experienced Captain; Nay, they were so besotted with their pleasures, that they made it Capital for any Man to propose the re-establishing of their Army, or converting the public Revenues to the maintenance of it, as Libanius observes (a) Argument. ad Olynthiac. L . This sottish and degenerate Disposition of theirs, and the rest of the Greeks, who were also drowned in the same security, gave Opportunity and Leisure to Philip, who had been educated under the Discipline of Epaminondas, and Pelopidas; to raise the Macedonians from a mean, obscure, and underling condition to the Empire of all Greece, and Asia; as justin hath observed (a) Histor. L. VI Cap. IX. . And this design was projected and begun by Philip, but achieved, and perfected by his Son, Alexander the Great. CHAPTER V. Of the State of Athens, from Philip of Macedon to its delivery by the Romans. THE Athenians, and the rest of the Grecians, made some resistance against the Victorious Arms of Philip, but were overthrown in a pitched Battle at Chaeronea, in the third Year of the CXth. Olympiad. This Defeat put an End to the Grecian Glory, and in a great measure to their Liberty, which for so many Ages, and against the most puissant Monarches they had preserved entire till that time, but were never again able to recover it. However Philip, to the end he might be declared Captain General of Greece, against the Persians without any further trouble, and strengthen his Army by the accession of their Forces, was content to forbear any farther attempt upon the Athenians, and permit them to enjoy a show of Liberty. No sooner was Philip dead, than they revolted, and endeavoured to free themselves from the Macedonian Yoke, but were easily brought into Subjection by Alexander, and as easily obtained pardon of him, being then very eager of invading Persia, and unwilling to be diverted by taking Revenge upon those petty States, from a more Noble and Glorious Enterprise. And during his Life they continued quiet, not daring to move so much as their Tongues against him. Only towards the latter end of his Reign, when he was busied in the Wars with remote Countries, and not at leisure to take notice of every little Opposition, they refused to entertain the banished Persons, which Alexander had commanded should be restored in all the Cities of Greece. However they durst not break out into open Rebellion; but gave secret orders to Leosthenes, one of their Captains, to levy an Army in his own Name, and be ready whenever they should have occasion for him: Leosthenes obeyed their commands, and as soon as certain News was brought, that Alexander was dead in Persia, being joined by some others of the Grecian States, proclaimed open War against the Macedonians, in defence of the Liberty of Greece. But being in the end totally defeated by Antipater, they were forced to entertain a Garrison in Munychia, and submit to what condition the Conqueror pleased to impose upon them. He therefore changed their form of Government, and instituted an oligarchy, depriving all those, that were not worth two thousand Drachms, of the right of Suffrage, and ●he better to keep them quiet, all mutinous, and disaffected Persons he transplanted into Thrace. And by this means the supreme Power came into the hands of about nine thousand. About four Years after, Antipater died, and the City fell into the hands of Cassander, who succeeded in the Kingdom of Macedon. From him they made many attempts to free themselves, and regain their beloved Democracy, but were in the end forced to submit themselves, in the third Year of the hundred and fifteenth Olympiad, and accept of the same Garrison that Antipater had imposed upon them, to live under the same form of Government, and obey any Person that the Conqueror should nominate to the Supreme Power in it. The man appointed to be their Governor was Demetrius the Phalerean, who, as (a) Demetrio. Diogenes Laërtius reports, was of the Family of Conon, and studied Philosophy under Teophrastus. He used them with all possible kindness and moderation, enlarged their Revenues, beautified their City with magnificent Structures, and restored it almost to its former Lustre; and they in requital of these Favours, bestowed on him all the Honours, that in so poor a condition they were able to give, erecting to him three hundred Statues, according to the number of Days in the Attic Year, most of which were on Horseback (b) Plinii Hist. etc. . But all this was the effect of Flattery and Dissimulation, rather than any real Respect to him, all his Moderation, all the Benefits he had conferred on them, could not beget in them any sincere Affection for him; they still hated him, tho' they had no other reason for it, than that he was set over them by Cassander; and tho' their Power was gone, yet their Spirits were still too high, to brook any thing that savoured of Tyranny. And this in a few Years was made manifest, for when Demetrius Poliorcetes, the Son of Antigonus, took up Arms, as was pretended, in defence of the Liberty of Greece, they received him with loud Acclamations, and all possible expressions of Joy, compelled the Phalerean to secure himself by Flight, in his absence condemned him to die, and laid in wait to apprehend him, and bring him to Execution, and when they could not compass his Person, vented their Rage and Malice upon his Statues, which they pulled down with the greatest Detestation and Abhorrence, breaking some to pieces, selling others, and drowning others, so that of three-hundred there was none left remaining, except only one in the Citadel, as the forementioned Author hath reported. Demetrius Poliorcetes having gotten possession of the City, restored to the Athenians their Popular Government, bestowed upon them fifteen-thousand Measures of Wheat, and such a Quantity of Timber as would enable them to build an hundred Galleys, for the defence of their City, and left them in full possession of their Liberty, without any Garrison to keep them in obedience. But so transported were the Athenians with this Deliverance, that with a wild and extravagant Gratitude, they bestowed upon Demetrius and Antigonus, not only the Title of Kings, tho' that was a Name they had hitherto declined, but called them their Tutelar Deities and Deliverers; they instituted Priests to them, enacted a Law that the Ambassadors, which they should send to them, should have the same Style and Character, with those which were accustomed to be sent to Delphi, to consult the Oracle of the Pythian Apollo, or to Elis to the Olympian jupiter, to perform the Grecian Solemnities, and make Oblations for the Safety and preservation of their City, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They appointed lodgings for Demetrius in the Temple of Minerva, and erected and consecrated an Altar in the place where he first alighted from his Chariot, calling it the Altar of Demetrius the Alighter, and added infinite other instances of most gross and fordid Flattery, of which Plutarch (a) Demetri●. , and others give us a large account; for (says a learned modern Author) the Athenians having forgotten how to employ their hands, made up that defect with their Tongues; converting to base Flattery that Eloquence, which the Virtues of their Ancestors had suited unto more manly Arguments. Bu● afterwards when Demetrius' Fortune began to decline, he was no longer their God, or their Deliverer, but in requital of all his former Kindnesses, they basely deserted him, denied him Entrance into their City, and by a Popular Edict made it Death for any person so much as to propose a Treaty or Accommodation with him. Then the City being embroiled in civil Dissensions, one Lachares took this opportunity, to set himself up as an Usurper over it, but upon the approach of Demetrius, was forced to quit his new-usurped Authority, and preserve himself by a timely Flight. Thus they were a second time in the possession of Demetrius, who notwithstanding their former shameful Ingratitude received them again into Favour, bestowed upon them an hundred-thousand Bushels of Wheat, and to Ingratiate himself the more with them, advanced such persons to public Offices, as he knew to be most acceptable to the People. This unexpected Generosity transported them so far beyond themselves, that at the motion of Dromoclides an Orator, it was decreed by the unanimous suffrage of the People, that the Haven of Piraeeus, and the Castle of Munychia should be put into the hands of Demetrius, to dispose of them as he pleased. And he having learned by their former inconstancy not to repose too much trust in such humble Servants, put strong Garrisons into those two places, and by his own Authority placed a third in the Museum, to the end (saith Plutarch) that those People, who had showed so much Levity in their Dispositions, might be kept in subjection, and not by their future Perfidies be able to divert him from the prosecution of other Erterprises. But all this care was not sufficient to keep a People restless, and impatient of any thing that savoured of Servitude in Obedience, for Demetrius' Power being again diminished by divers bad Successes, they made another revolt, expelled his Garrison, and proclaimed Liberty to all Athenians; and to do him the greater Disgrace, they displaced Diphilus, who was that Year the Priest of the two Tutelar Deities, that is, Antigonus and Demetrius, and by an Edict of the People restored the Priesthood to its Ancient Form. Again Demetrius having recovered himself a little, and being justly enraged against them for their repeated Perfidies, laid close Siege to the City, but by the persuasion of Craterus the Philosopher was wrought upon to quit it, and leave them once more in possession of their Freedom. Some time after this, Demetrius died, and was succeeded by Antigonus Gonatas, who again recovered Athens, put a Garrison into it, and left it in the hands of his Successor: but upon the Death of Demetrius, the Son of Gonatas, the Athenians made another attempt to regain their Liberty, and called in Aratus to their assistance, who tho' he had been signally affronted by them, and lain a long time bedrid of an Infirmity, yet rather than fail the City in a time of need, was carried thither in a Litter, and prevailed with Diogenes the Governor, to deliver up the Piraeeus, Munychia, Salamis, and Sunium to the Athenians, in consideration of an hundred and fifty Talents, whereof Aratus himself gave twenty to the City. And of all these Changes and Successes we have a large account in Pausanias, Plutarch, and Diodorus. Not long after this re-establishment, they quarrelled with Philip, King of Macedon, who reduced them to great Extremities, laid waste their Country, pulled down all the Temples in the Villages around Athens, destroyed all their stately Edifices, and caused his Soldiers to break in pieces the very Stones, that they might not be serviceable in the reparation of them, all which Losses with a great many aggravations are elegantly set forth in an Oration of the Athenian Ambassadors to the Aetolians, in Livy (a) Lib. XXXI. cap. XXX. . But the Romans coming to their Assistance, Philip was forced to forsake his Enterprise, and being afterwards entirely defeated, left the Grecians in a full possession of their Liberty, which, at least some part of it, they enjoyed many Years, under the Roma● Protection. CHAPTER VI Of the State of Athens, from its Confederacy with Rome to Constantine the Great. THE Grecians, and others that put themselves under the Roman Protection, tho' they gilded their condition with the specious Name of Liberty, yet were no farther free, than it pleased those in whose Power they were; they were governed indeed by their own Laws, and had the Privilege of electing their own Magistrates; yet their Laws were of small force, if they seemed any way to oppose the Roman Interest and good Pleasure; and in the election of Magistrates, and ordering public Affairs, tho' every man might give his Voice which way he pleased, yet if he thwarted the Roman designs, or was cold in his Affection to them, or (which ●as all one) but warm in the Defence of the Liberties and Privileges of his Country, he was looked upon with a jealous Eye, as a Favourer of Rebellion, and an Enemy to the Romans. And for no other reason were a thousand of the most eminent Achaeans, without any charge, or so much as suspicion of Treachery, sent Prisoners to Rome, where, notwithstanding all the Testimonies of their Innocence, and the Solicitations of their Country, which never ceased to importune the Senate for their Liberty, they endured an imprisonment of seventeen Years; which being expired, to the number of thirty of them were released, amongst whom was Polybius, from whose impartial History you may have an account of all these proceedings, which their own Historians endeavour to palliate, tho' they cannot deny them; all the rest either died in Prison, or upon attempting to make their Escape, suffered as Malefactors. And by these and such like means, whilst some sought by Flattery and Compliance to ingratiate themselves into the Favour of the Romans, others out of Fear and Cowardice resolved to swim with the Stream, and those few that had Courage and Resolution to appear for their Country were little regarded; every thing was carried on according to the Desire of the Romans; and if any thing happened contrary to it, their Agents presently made an Appeal to the Senate, which reserved to themselves a Power of receiving ●uch like complaints, and determining as they thought convenient, and they that would not submit to this Decision, were proceeded against as Enemies, and forced by Power of Arms into Obedience. No War was to be begun, no Peace to be concluded, nor scarce their own Country to be defended without the advice and consent of the Senate; They were obliged to pay what Taxes the Senate thought fit to impose upon them; Nay, the Roman Officers sometimes took the liberty of raising Contributions of their own accord, and tho' in the Macedonian War, upon several just complaints made against them, the Senate was forced to put forth a Decree, that no Grecian should be obliged to pay any Contribution, besides such as was levied by their Order; yet if any man refused to answer the Demands of any Roman Officer, he was looked upon as an encourager of Sedition, and in the End fared little better, than those that broke out into open Rebellion. In this State stood the Affairs of the Athenians under the Roman Government, and whether in consideration of the easiness of this Yoke, if compared with that which the Macedonians imposed on them; or through meaness of Spirit contracted by being long accustomed to Misfortunes; or for want of Power to assert their Liberty; or for all these reasons, they patiently submitted themselves, seeming well satisfied with the enjoyment of this slavish Freedom, which in a few Ages before, they would have rejected with the greatest Indignation, and endeavoured to deliver themselves from it, tho' their Lives, and the remainder of their Fortunes should have been hazarded in the Enterprise. And from this time till the War with Mithridates, they continued without any remarkable alterations, but either by the persuasions of Ariston the Philosopher, or out of fear of Mithridates' Army, they had the bad Fortune to take his part, and receive Archestratus, one of his Lieutenants, within their Walls; at which Sylla being enraged laid Siege to the City, took it, and committed so merciless a slaughter, that the very Channels in the Streets flowed with Blood. At this time the Piraecus, and Munychia, were burned to the Ground, their Walls demolished, their Ancient Monuments destroyed, and the whole City so defaced, that it was never able to recover its former Beauty, till the time of Adrian (a) Plutarch. Syll. Strabo l. IX. Lucius Florus l. III. ●. V. Appianus in Mi●hridatic●. . This Storm being blown over, they lived in Peace till the time of the Civil War between Caesar and Pompey, in which they sided with Pompey, and were closely Besieged by Q. Fufius Calenus, Caesar's Lieutenant, who spoiled and destroyed all the adjacent Country, and seized upon the Piraeeus, being at that time unfortified, and a place of little strength: But news being brought that Pompey was totally routed, they yielded themselves into the hands of the Conqueror, who according to his wont Generosity received them into Favour, and this he did out of respect to the Glory and Virtue of their Ancestors, giving out, That he pardoned the Living for the sake of the Dead, as Dion Cassiu● reports (b) L. XI.II. . But it seems they still retained some sparks, at least, of their old Love for Popular Government, for when Caesar was dead, they joined themselves to Bru●us and Cassius, his Murderers, and besides other Honours done to them, placed their Statues next those of Harmodius and Aristogiton, two famous Patriots, that defended the Liberty of their Country against the Tyranny of Pisistratus' Sons. Brutus and Cassius being defeated, they went over to Antony, who behaved himself very obligingly toward them, and the rest of the Grecians, being fond (saith (c) A●tonio. Plutarch) of being styled a Lover of Greece, but above all in being called a Lover of Athens, to which City he made considerable Presents; and, as others tell us, gave the Athenians the Dominion of the Lands of Tenus, Aegina, Icus, Cea, Sciatlius, and Peparethus. Augustus' having overcome Antony, handled them a little more severely for their ingratitude to his Father, and besides some other Privileges, as that of Selling the Freedom of the City, took from them the Isle of Aegina (d) Dion Cassiu●. . Towards the latter End of his Reign, they began to revolt, but were easily reduced to their former obedience; and notwithstanding all the Cruelties, Ravages, and other Misfortunes they had suffered, Strabo, who flourished in the Reign of Tiberius Caesar, tells us they enjoyed many Privileges, retained their Ancient form of Government, and lived in a flourishing Condition in his Days (e) Geogr. l. IX. . And Germanicus, the adopted Son of Tiberius, making a Journey that way, Honoured them with the Privilege of having a Lictor, which was an Officer, that attended upon the chief Magistrates at Rome, and was accounted a mark of Sovereign Power. In this condition they remained with little alteration till the Reign of Vespasian, who reduced Aitica, and all Achaia to be a Roman Province, exacting Tribute of them, and compelling them to be governed by the Roman Laws. Under Nerva some Shadow, at least, of Liberty was restored them, but they were still under the Government of a Proconsul, and received most of their Laws from the Emperor, who also nominated the Professors in their public Schools, and appointed them Archons; and hence it came to pass, that Adrian before his advancement to the Empire, was invested in that Office. In the same State they continued in Trajan's time, as appears from an Epistle of Pliny to Maximus, who was sent to Govern Achaia, wherein he advised him to use his Power with moderation, and tells him in particular of the Athenians, that it would be a Barbarous piece of Inhumanity, to deprive them of that Shadow, and Name of Liberty, which was all that remained to them (a) Plin. l. VIII. Epist. XXIV. . But notwithstanding the Peace and Privileges they enjoyed under these, and other Emperors of Rome, they were never able to repair those vast Losses they had Suffered under Sylla, till the reign of Adrian, who in the time of his being Archon, took a Particular Affection to this City, and when he was promoted to be Emperor, granted them very large Privileges, gave them Just and Moderate Laws, bestowed on them a large Donative of Money, and annual Provisions of Corn, and the whole Island of Cephalenia; repaired their old decayed Castles, and restored them to their ancient Splendour, and added one whole Region of new Buildings at his own charge, which he called Adrianopolis; and, in short, so Beautified the whole City, that it was called New-Athens, as appears as well from other Records, as also from an Inscription upon an Aquaduct, begun by this Emperor, and finished by his Successor Antoninus, IMP. CAESAR. T. AELIUS. HADRIANUS. ANTONINUS. AUG. PIUS. COS. III. TRIB. POT. II. P. P. AQUAEDUCTUM. IN. NOVIS. ATHENIS. COEPTUM. A. DIVO. ADRIANO. PATRE. SUO. CONSUMMAVIT. DEDICAVITQUE (b) Gruter. p. CLXXVII. . The meaning of which is, that Antoninus had finished the Aquaduct in New-Athens, that had been begun by his Father, and Predecessor Hadrian. And from another of Gruter's Inscriptions, it appears that they acknowledged him to be the second Founder of their City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Gruter. pag. MLXXVIII. . The Substance of which is, that Athens was formerly the City of Theseus, but does now belong to Adrian. Many other Privileges this Emperor granted them, which were continued and enlarged by his Successors M. Antoninus Pius, and M. Antoninus the Philosopher, the latter of which allowed them stipends for the maintenance of Public Professors in all the Arts and Sciences, and was himself initiated amongst them. But Severus, having received some Affront from them, when he was a Private Person, and Studied in Athens, was resolved to pay them Home, as soon as he was Emperor, and for no other reason, as 'tis thought, deprived them of a great part of their Privileges (b) Spartianus. . Valerian was more Favourable to them, and permitted them to rebuild their City-Walls, which had lain in Rubbish between Three and Four-hundred Years, from the time that Sylla dismantled them (c) Zosimus. . But these Fortifications could not Protect them from the Fury of the Goths, who under Gallienus, as Zosimus, or Claudius, as Cedrenus reports, made themselves Masters of it; but were soon driven out of their new Conquest, by Cleodemus, who having escaped the Fury of those Barbarians, and got together a considerable Number of Men, and Ships, defeated part of them in a Sea-Fight, and forced the rest to quit the City, and provide for their Safety by an early Flight (d) Zonarae. . One thing remarkable Cedrenus reports of the Goths, That when they had Plundered the City, and heaped up an Infinite number of Books, with a Design to Burn them, they desisted from that purpose for this reason, viz. That the Greeks by employing their time upon them, might be diverted from Martial Affairs. CHAPTER VII. Of the State of Athens, from Constantine the Great. TOwards the Declination of the Roman Greatness, the Chief Magistrate of Athens, was called by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Duke, but Constantine the Great, besides many other Privileges granted to the City, Honoured him with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Grand-Duke e julian. Orat. I. Nicephoras Gregoras Hist. Rom. l. VII. . Constantius at the Request of Proaeresius, enlarged their Dominions, by a Grant of several Lands in the Archi-pelago. Under Arcadius and Honorius, Alarick, King of the Goths, made an Incursion into Greece, Pillaged and Destroyed all before him, but as Zosimus reports, was diverted from his Design upon Athens, by a Vision, wherein the Tutelar Goddess of that City appeared to him in Armour, and in the Form of those Statues that are Dedicated to Minerva the Protectress, and Achilles in the same manner that Homer represents him, when being enraged for the Death of Patroclus, he fell with his utmost Fury upon the Trojans (a) Zosimus l. V. . But the Writers of those Times make no mention of any such thing, on the contrary they tell us, that Athens passed the common Fate of the rest of Greece; and so Claudian reports, Si tunc his animis acics collata fuisset, Prodita non tantas vidisset Graecia clades, Oppida semoto Pelopeia Marte vigerent; Starent Arcadia, starent Lacedaemonis arces; Non mare flagrasset geminum flagrante Corintho; Nec fera Cecropias' traxissent vincula matres (b) Claudian. in Ru●sinum. l. II. . Had thus th' embattled Grecians dared t'oppose With Rage and Power Divine their Barbarous Foes, Ne'er had their Land of Strength and Help bereft T'insulting Conquerors a Prey been left. The Spartan Land had ne'er such havoc seen, It's Splendour ne'er eclipsed, or Power depressed had been. Arcadian Flocks might graze untainted Food, And free from Plunder Pelops Isle have stood, Corinth's proud Structures ne'er had felt the Flames, Nor griping Chains enslaved th' Athenian Dames. Mr. Abel. And Synesius, who lived in the same Age, tells us, there was nothing left in it splendid, or remarkable, nothing to be admired, besides the Famous Names of Ancient Ruins; and that, as in a Sacrifice, when the Body is consumed, there remains nothing of the Beast, but an empty Skin; so it was in Athens, where all the Stately and Magnificent Structures were turned into ruinous Heaps, and nothing but old decayed Outsides left remaining (c) Syn●sius Ep. CCXXXV. . Theodosius II. is said to have Favoured the Athenians, upon the Account of his Queen Eudocia, who was an Athenian by Birth. justinian also is reported to have been very Kind to them, but from his Reign, for the space of about Seven-hundred Years, either for want of Historians in Ages so Rude and Barbarous, or because they lived in Peace, and Obscurity, without achieving, or suffering any thing deserving to be transmitted to Posterity, there is no Account of any thing that passed amongst them, till the Thirteenth Century. At that time, Nicetas tells us, Athens was in the hands of Baldwin, and was Besieged by one of the Generals of Theodorus Lascares, who was then the Greek Emperor, but he was repulsed with Loss, and Forced to raise the Siege. Not long after, it was Besieged by the Marquis Bonifacius, who made himself Master of it (a) Nicetas Choniates in Vita Balduini. . It was afterwards Governed by one Delves, of the House of Arragon, and after his Death fell into the hands of Bajazet, Emperor of the Turks (b) Laonic. Chalcocondylas lib. III. . Afterwards it was taken by the Spaniards of Catalonia, under the Command of Andronicus Palaeologus the Elder (c) Niceph. Greg. lib. VII. . And these are the same, that Chalcocondylas calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and reports, they were dispossessed of it by Reinerius Acciaiolo, a Florentine, who having no legitimate Male-Issue, left it by his last Will and Testament to the State of Venice. The Venetians were not long Masters of it, being dispossessed by Anny, a Natural Son of Reinerius, who had given him the Sovereignty of Thebes and Boeotia; and from this time it continued some Years under the Government of the Acciaioli: for Antony was Succeeded by one of his Kinsmen, called Nerius; Nerius was displaced by his Brother Antony for his Insufficiency, and Unfitness to Govern, and after Antony's Death, recovered it again; but leaving only one Son, than an Infant, was Succeeded by his Wife, who for her Folly was ejected by Mahomet, upon the complaint of Francus, the Son of Antony the Second, who Succeeded her, and having confined her some time in Prison, put her to Death, and was upon that score Accused by her Son to Mahomet TWO, who sent an Army under the Conduct of Omares to Besiege him; Francus upon this made his Application to the Latins, but they refused to grant him any Assistance, except he would Engage his Subjects, in all things to Conform to the Romish Superstition, and renounce all those Articles, wherein the Greek Church differs from them; which he not being able to do, was forced to Surrender it to the Turks, in the Year of our Lord MCCCCLV (d) Chalcocond. lib. VI & IX. , and in their hands it continues to this Day. CHAPTER VIII. Of the City of Athens, and its Walls, Gates, Streets, Buildings, etc. THE City of Athens, when it Flourished in its greatest Splendour, was one of the fairest and largest Cities of all Greece, being, says Aristides, a Day's journey in Compass (e) Panathen. . But this seems to be rather a Rhetorical Flourish, than a just and true Account; for according to the most exact computation, the whole Circuit of it contained no more than CLXXVIII. Stadia, that is, something above two and twenty Roman Miles. But many were the changes of Government, and Fortune, which it underwent, before it arrived to this Pitch of Greatness, for at the first, that which was afterwards the Citadel, was the whole City, and was called Cecropia, from its first Founder Cecrops, who, they say, was the first that invented the manner of Building Cities, and therefore the Athenians, Proud of every little pretence to Antiquity, used to call it by way of Eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being the first City (a) Stephanus V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ▪ Afterwards it changed its first Name of Cecropia, and was called Athens in Ericthonius' Reign, for which several reasons are given, but the most Common is, that the Name was taken from Minerva, whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because she was the Protectress of the City; indeed almost all Towers, and Citadels were Sacred to this Goddess, who is therefore by Catullus called, — D●va tenens in summis urbibus arces. — Goddess that in Citadels doth dwell. And Eustathius hath remarked the same upon Homer's sixth Iliad, where he tells us, Minerva's Temple was in the Trojan Citadel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Pag. CCCCLXXXIII. Edit Basil. . Minerva's Temple in the Citadel. Cecropia was Seated in the midst of a large and pleasant Plain, upon the top of a high Rock, for, as the forementioned Author observes, it was usual for the First Founders of Cities in those Ages, to lay the Foundations of them upon Steep Rocks, and high Mountains; and this they did, partly for that such places were a good Defence against Invaders, but more especially, because they hoped to be secured by them from Inundations (c) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. CCCLXXXIV. , which the People of those Times exceedingly dreaded, having heard and experienced the sad Effects of them under Ogyges, and Deucalion. Afterwards, when the number of Inhabitants was increased, the whole Plain was filled with Buildings, which were called from their Situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Lower City, and Cecropia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Upper City. The Circuit of the Citadel was Threescore Stadia, it was fenced in with wooden Pales, or, as some say, was set about with Olive-Trees; and therefore in Xerxes' Invasion, when the Oracle advised the Athenians to defend themselves with Walls of Wood, some were of Opinion, they were commanded to enter into the Acropolis, and there receive the Enemy; which some of them did, but after a desperate Resistance, were overpowered by Numbers, and forced to suffer the sad Effects of their fond Interpretation (d) Syrianus in Herm. Cornel. Nep. . It was Fortified with a strong Wall, one part of which was Built by Cimon, the Son of Miltiades, out of the Spoils taken in the Persian War, and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being on the Southside of the Citadel (e) Plutarch. in Cimone. . Parthenion sive Templum Minervae The North-Wall was Built many Ages before, by Agrolas, as Pausanias, or Euryalus, as Pliny, and Hyperbius, two Brothers, that first taught the Athenians the Art of Building Houses, whereas till that time, they lived in Caves. They were Tyrrhenians born, and by that Nation all sorts of Building are said to have been first begun in Greece, and from them Walls and Castles were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Phavorin. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This Wall was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Founders of it, were called Pelasgi, from their continual wand'ring, and removing from one Country to another, in the manner of Storks, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Strabo lib IX. Plin. lib. VII. LVI. & Pausa●ias Atticis. . Thucydides tells us, there was an Execration laid upon any that should build Houses under this Wall, because the Pelasgi, whilst they dwelled there, entered into a Conspiracy against the Athenians (c) Thucydides ejusque Scholiast. lib. II. . And Poll●● adds, that it was unlawful to make Ditches, or sow Corn here, and if any man was taken offending, he was apprehended by the Nomothetae, and brought before the Archon, who was to lay a Fine of three Drachms upon him (d) Pollux lib VIII. c. IX. . It was Beautified with Nine Gates, and therefore is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but tho' there were many lesser Gates, yet the Citadel had but one great Foregate, or Entrance, to which they ascended by Steps, covered with white Marble, and it was Built by Pericles, with such Magnificence, that the expenses of it amounted to above a Thousand Drachms (e) Plutarch Pericle. Pausan. Atticis. Harpocrat. & Suidas V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Inside of the Citadel, was adorned with innumerable Edifices, Statues, and Monuments, wherein all the Ancient Stories were described at large, insomuch that Aristides tells us, it looked like one continued Ornament (f) A●istides in Panatheniaca. . The Description of all these would be tedious, and is already performed by Meursius, who hath with vast industry collected into one Body all the relics of Antiquity that lay dispersed here and there in Ancient Authors. The most remarkable of them were these: The Temple of Minerva, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Victory, in which the Goddess was represented, having a Pome-Granate in her right Hand, and an Helmet in her left, and without Wings, in memory of Theseus' good Success in Crete, the Fame whereof had not reached Athens, before his Arrival: but in other Places, Victory was usually represented with Wings (g) Suidas & Harpoc●at. . It was placed at the right Hand of the Entrance of the Citadel, and was Built with white Marble. About the middle of the Citadel, was the Stately Temple of Minerva, called Parthenion, because that Goddess preserved her Virginity pure and inviolate, or because it was Dedicated by the Daughters of Erectheus, who were peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (h) H●sy●hius. . It was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was an Hundred-Foot square. It was Burned by the Persians, but restored again by Pericles, and enlarged Fifty Foot on each side (i) Pausania●. Plutarch. Pericl. . Sr. George Wheeler reports, that it is Two-hundred, and Seventeen Foot, Nine Inches long, and Ninety-eight Foot, Six Inches broad, that it consists altogether of admirable white Marble, and both for Matter and Art is the most Beautiful piece of Antiquity, remaining in the World. The Temple of Neptune Surnamed Erectheus, which was a double Building, and, besides other Curiosities, contained in it the Salt-spring, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was feigned to have burst out of the Earth, from a stroke of Neptune's Trident, in his contention with Minerva. And this Part was Consecrated to Neptune. The other Part of the Temple belonged to Minerva, Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ i. e. Protectress of the City; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from one of Cecrops' Daughters of that Name. Here was the Sacred Olive, produced by Minerva; and the Goddess' Image, which was said to have fallen from Heaven in Ericthonius' Reign; it was kept by one, or two Dragons, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and had a Lamp always burning with Oil, and an Owl placed before it (a) Apoll●dor. l. III. Plutarch. Symp. l. IX. Q. VI . Both of them remain to this Day, and the Lesser Edifice, which is an Entrance to the other, is Twenty-nine Foot long, and Twentyone Foot, Three Inches broad; the Bigger is Sixty-three Foot, and a half long, and Thirty-six Foot broad. The Roof is supported by jonick Pillars Channelled, but the Chapters seem to be a mixture between that, and the Doric Order. On the Backside of Minerva's Temple, was the public Treasury, called from its Situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein, besides other public Money, a Thousand Talents were laid in Store, against any very urgent Occasion, but if any Man expended them upon a trivial Account, he was to be put to Death. Also the Names of all that were indebted to the Commonwealth were entered in a Register in this place, and therefore such Persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as on the contrary, when they had discharged their Debt, they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Tutelar Gods of this Treasury, were jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Saviour; and Plutus, the God of Riches, whom they represented with Wings, and (which was unusual in other Places) see (b) Aristoph. Scholar Plut. Etymologus. Thucyd. l. II. Philostr●t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. II. Demosthen. Scholar Orat. III. in Tim●crat. . Aristophanes hath taken notice of the Statues of both these Gods, in the latter End of his Plutus, where he introduces Carion very busy in placing that God after the recovery of his Sight, next to the Statue of jupiter the Saviour, KAP. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. JEP. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. KAP. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cairo. Come, Courage, on God's will depends Success, Which I Divine will answer to our Hopes, For doth not jove, our President's approach Without entreaty seem thus to presage? Priest. Your Words bring Comfort. Car. Therefore let us wait For Plutus coming, him we'll substitute An Overseer into the place of jove To th' Treasury of Pallas our Goddess. Mr. Abel. Afterwards this Building was burned to the Ground by the Treasurers, who having imbezzled the public Money, secured themselves by that means, and prevented the City from calling them to Account (a) Demosth. ejusque Scholar Orat in Timocrat. . There were also several other remarkable Edifices in the Citadel, as the Chapels of jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Lycurg. Orat. in Leocratem . The Temple of Agraulus, the Daughter of Cecrops, or rather of Minerva, Worshipped by that Name, in the Front, and Steep and Craggy side of the Rock (c) Herodot. l. VIII. . And, to mention only one more, The Temple of Venus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Consecrated by Phaedra, when she was in Love with Hippolytus (d) Euripid. Scholar in Hippolyto. . And thus much concerning the Citadel. The Lower City, containing all the Buildings, which surrounded the Citadel, with the Fort Munychia, and the two Havens Phalerum, and Piraeeus, was encompassed with Walls of unequal Strength, being Built at different Times, and by different Hands; The chief Parts of them were, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that joined the Haven of Piraeeus to the City, being about Five Miles in length, and therefore Plutarch calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long Legs (e) Cimone. , and Propertius long Arms, Ind ubi Piraeei capient me litora por●ûs, Scandam ego Theseae brachia longa viae (f) Lib. III. Eleg. . When I've arrived at the Piraean Port, And eased the shattered Vessel of its Load, I'll Scale the Walls of the Thesean Road. Mr. Abel. They consisted of two Sides, one of which lay towards the North, and was Built by Pericles (g) Plutarch. Pericle. , with vast Expense, containing XL. Stadia; the other lay to the South, and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to distinguish it from the South-Wall of the Citadel; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it took in the Port Phalerum. It was Built by Themistocles, of huge square Stones, not cemented together by Mortar, but fastened by Iron and Lead. The Height of it was Forty Cubits, and yet was but the half of what Themistocles designed; the Length of it was Thirtyfive Stadia. Upon both of them were erected a great Number of Turrets, which were turned into Dwelling-houses, when the Athenians became so Numerous, that the City was not large enough to contain them (a) Plutarch. Themistocl. Appian. in Mithridatico. Thucyd. lib. I. & II. ▪ The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wall, that encompassed the Munychia, and joined it to the Piraeeus, contained LX. Stadia; and the exterior Wall on the other side of the City, was in length XLIII. Stadia; so that the whole Circuit of the City contained CLXXVIII. Stadia, which are something above Two and Twenty Roman Miles. 1. The Principal Gates of the City, were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were larger than any of the rest. They were placed at the Entrance of Ceramicus, and therefore seem to have been the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Philostratus (b) Phi●ostratus in Philagro Sophist. lib. II. Xenophon Hist. Graec. l II. Plutarch. Pericle, & Sylla. . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ leading to the Piraeeus; near which was the Temple of the Hero Chalcodoon, and the Tombs of those that died in the Defence of their Country, when the Amazons Invaded Attica under Theseus (c) Plutarch. Theseo. . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near which Hyperides the Orator, and his Family were Buried (d) Hesychius. . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where they carried forth dead Persons to their Graves, so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Grave (e) Theophrastus' Charact. Ethic. . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate leading to Eleusis, through which they that Celebrated the Festival of Ceres Eleusinia, made a solemn Procession, from which Custom the Gate received its Name, it being usual to call every thing, that was any way concerned in those Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacred. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate of Aegeus, the Father of Theseus, whose House stood in the place, where afterwards the Delphinium was Built, and therefore the Statue of Mercury at the East-end of that Temple, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which it is evident, that this Gate was near the Delphinium (f) Plutarch. Theseo. . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate of Diochares. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate that looked towards Acharnae, a Burrow in Attica. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lay toward the Burrow of the Diomians. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Thracian Gate. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Itonian Gate, near which was the Pillar erected in memory of the Amazons (g) Aeschines Philosophus in Axi●ch●. . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scaean Gate (h) Hilduinus in V●ta Dio●ysii Arcopagi●o. . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate of Adrian, by which they entered into that part of the City, which that Emperor rebuilt, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As to the Streets in Athens, thus much is said of them in general, that they were not very Uniform, or Beautiful (a) Dicaarchus in descriptione Gracia. , and tho' Homer calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Odyss. VII. . Yet that seems only to imply the Bigness, and not the Beauty of them; for so that Poet has used the same Epithet in other places. The number of them without question was very great, but most of their Names are quite lost; and few, if any, besides these that follow are to be met with in Authors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Way to Eleusis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt the long Walls, leading to the Piraeeus, which seems to be the same with that, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near the Academy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Way near the Prytaneum, wherein were Places largely stocked with Tripods of Brass, Curiously wrought; amongst which was the Famous satire, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being one of the Masterpieces of Praxiteles. And concerning these Heliodorus is said to have written an entire Treatise (c) 〈◊〉 V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . It remains in the next place, that I give you an Account of the Buildings of the Lower City; In doing which I shall only mention such as were most remarkable, or had some History, or Custom depending upon them, for the rest referring the Reader to Pausanias, and Meursius' larger Treatises. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stately Edifice, in which were kept the Sacred Utensils, made use of at Festivals, and all things necessary for the Solemn Processions prepared. It was placed at the Entrance of the Old City, which looks towards the Phalerum, and adorned with many Statues, of the Athenian Heroes. Indeed there was scarce any place in the City, that was not filled with such like Representations. The Temple of Vulcan, or of Vulcan and Minerva, not far from Ceramicus within the City, seems to have been a public Prison, frequent mention b●ing made of Persons Tortured there. Near this place was the Temple of the Heavenly Venus, for they had a Twofold Venus, one of which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former presided over Chaste and pure Love; the latter was the Patroness of Lust, and Debauchery. And as their Natures and Characters were different, so were also the Ceremonies used in their Worship. They that worshipped the former, behaved themselves with all Modesty and Gravity; but the latter was pleased only with Lewdness and Wantonness. Nay, Solon permitted public Strumpets to prostitute themselves in her Temple. Besides these, Venus had several other Temples dedicated to her, as those which were erected upon the Account of Demetrius Poliorcetes, to Venus Lamia, and Leaena, in Honour of two of his Mistresses, called by those Names. Nay, so gross Flattery did the Athenians degenerate into, that they enroled several of his Parasites into the Number of their Deities, and Honoured them with Temples and Altars (a) Plutarch. in Demetrio. . The Temple of Theseus was erected by Conon, in the middle of the City, near the Place where the Youth performed their Wrestle, and other Exercises of Body, and was allowed the Privilege of being a Sanctuary for Slaves, and all those of mean Condition that Fled from the Persecution of Men in Power, in memory that Theseus while he Lived, was an Assister and Protector of the Distressed. And a great many other Temples were Consecrated to him in his life Time, as grateful acknowledgements of the Benefits, he had conferred upon the City, all which, Four only excepted, he Dedicated to Hercules, and changed their Names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after he had been rescued by him from the King of the Molossians, as Plutarch reports out of Philochorus (b) Idem Theses. . One of these was put to divers other uses, for certain Magistrates were created in it by the Thesmothetae (c) Aeschin. Orat. in Ctesipho●●. . Causes also were heard there, and it was a public Prison (d) Etym●logus. , and therefore a Gaol-bird, is wittily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Aristophanes, such an one Plautus with no less Elegancy names Colonus Carceris. The Temple of Theseus, is to be seen at this Day, and is Built, as Sr. George Wheeler reports, in all respects like the Temple of Minerva in the Citadel, as to its Matter, Form, and Order of Architecture, but not so large. It is Dedicated to St. George, and still remains a Masterpiece of Architecture, not easy to be paralleled, much less exceeded by any other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Temple of Castor and Pollux, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this Place Slaves were exposed to Sale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Temple erected in Honour of jupiter the Olympian; it was the most magnificent Structure in Athens, being in Circuit, no less than Four Stadia, which was the reason they were forced to support it with Pillars, a thing unknown in Athens before that time (e) Plinius lib. XXXVI. cap. VI . The Foundations were laid by Pisistratus, and many succeeding Governors contributed to the Building of it, but it was never completely finished till Adrian's time, which was Seven-hundred Years after the Tyranny of Pisistratus. The Temple of Apollo and Pan, at the Bottom of the Citadel on the North-side, in a Cave or Grotto, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where Apollo was feigned to have deflowered Creusa, the Daughter of Erectheus, we find it mentioned in Euripides, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) jone. . Templum Thesei. Temple of the Eight Winds The Temple of Diana, Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in it Women, after their first Child, used to Dedicate their Girdles to her (a) Apollonii Scholar lib. I. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Temple Dedicated to all the Gods, who, as they were United in one Temple, so were they Honoured with one Common Festival, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was a very magnificent Structure, and supported by an Hundred and Twenty Marble-Pillars, on the Outside were all the Histories of the Gods, curiously Engraven, and upon the great Gate, stood two Horses, excellently Carved by Praxiteles. It is to be seen at this Day, as Theodore Zygomalas reports, in an Epistle to Martin Crusius, written A. D. MDLXXV. wherein he describes the then present State of Athens. The Temple of the Eight Winds, omitted by Pausanias, but mentioned and described by Sr. George Wheeler out of Vitruvius, who reports that, such as had made exact Observations about the Winds, divided them into Eight; as namely, Andronicus Cyrrhastes, who gave this Model to the Athenians, for he Built a Tower of Eight square of Marble, on every side of which he Carved the Figure of a Wind, according to the Quarter it blew from. On the top of the Tower, he erected a little Pyramid of Marble, on the point of which was placed a Brazen Triton, holding a Switches in his right Hand, wherewith turning about, he pointed to the Wind, that then blue. All the Winds answered exactly to the Compass, and were represented by Figures answerable to their Natures, above which were written their Names in large Greek Letters, which are these that follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurus, Southeast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Subsolanus, East. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coecias, North-East. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Boreas, North. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corus, North-West. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Occidens, West. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Notus, South. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Libs, Africus, South-West. This Tower remains yet entire, the Weathercock only excepted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Porticoes, they had a great many, but the most remarkable was that, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the variety it contained of curious Pictures, drawn by the greatest Masters in Greece, such were Polygnotus, Mycon, and Pandaenus, the Brother of Phidias. Here it was that Zeno taught Philosophy, and instituted that Sect, which received their Names from the Place, being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Portico itself, is usually put for that Sect of Philosopher's, as when Athenaeus calls Zeno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Founder of the Stoics (b) Deip. l. VIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Fort near the Citadel, so called from the old Poet Musaeus, the Scholar of Orpheus, that used to repeat his Verses in this Place, where also he was Buried. This Fort was forced to entertain a Garrison by Antigonus, and his Son Demetrius to make it the more secure surrounded it with a Wall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Musick-Theater, Built by Pericles, and for the contrivance of it on the Inside, was full of Seats and Ranges of Pillars, and on the Outside in the Roof or Covering of it, was made from one point at the Top with a great many Bend, all shelving downward, and it is reported, (saith Plutarch,) that it was so framed in imitation and after the Copy of the King of Persia's Pavilion (a) Plutarch. in Pericle. . It was also a Tribunal as we learn from Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— (b) Vespis. . It was very much Beautified by Lycurgus (c) Hyperid. Orat. pro Lycurgo. , but being demolished in the Mithridatick War (d) Appian. in Mithridatico. , was re-edified by Herodes Atticus, with such Splendour and Magnificence, that, as Pausanias tells us, it surpassed all the famous Buildings in Greece. It stood in the Ceramicus, of which Name there were two Places, so called from Ceramus the Son of Bacchus and Ariadne (e) Pausan. ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Potter's Art, which was first invented in one of these Places by Coroebus (f) Suidas. Plin l. VII. c. LVI. . One of them was within the City, and contained innumerable Buildings, as Temples, Theatres, Porticos, etc. The other was in the Suburbs, and was a public Buryingplace, and contained the Academy, and many other Edifices. The Area of the Theatre of Bacchus The Odeum or Music Theatre. And besides these Places, the Tradesmen had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Publick-Halls, wherein each Company met, and consulted about their Affairs. For Trades were very much encouraged at Athens, and if any Man objected the living by such Gain to another, as a matter of Reproach, the Person affronted might have an Action of Slander against him (a) Demosth. Orat. in Eubulidem. . Nay, Trades were so far from being counted a mean an● ignoble way of Living, that Persons of the greatest Quality did not disdain to betake themselves to such Employments, and especially to Merchandise, as Plutarch informs us; Solon (says he) applied himself to Merchandise, tho' some there are that report, that he Travelled rather to get Learning and Experience, than to raise an Estate. In his time (according to Hesiod) a Trade was not Dishonourable, nor did it debase its followers; but Merchandise was a worthy Calling, which brought Home the good things that Barbarous Nations enjoyed, was the occasion of Friendship with their Kings, and Mother of Experience. Some Merchants have Built great Cities, as the Founder of Massilia, that Man so much esteemed by the Gauls, that lived about the Rhine; some also report, that Thales, and Hypocrates the Mathematician Traded; and that Plato defrayed the charges of his Travels by Selling Oil in Egypt. Thus Plutarch (b) Pl●tarchus Solone. . Aqueducts were not common at Athens, before the Roman Times; and the want of them was supplied by Wells; some of which were Dug by private Persons, others at the public Expense; but because the Country having but few potable Rivers, (for Eridanus Strabo (c) Lib. IX. telleth us was Muddy, and not fit for use,) Lakes, or large Springs, was but poorly furnished with Water, which gave occasion to continual Quarrels amongst the Citizens, Solon enacted a Law, that where there was a public Well, within an Hippicon, (that is, four Furlongs) all should have the Privilege of drawing at that; but those that lived at a greater Distance, should be obliged to provide a private Well; and if they had Dug ten Fathom deep, and could find no Water, they had liberty to fetch ten Gallons a Day from their Neighbours; for he thought it prudent (saith my Author) to make Provision against want, but not encourage Laziness (d) Plutarch Solone. . Adrian, besides other magnificent Structures, laid the Foundations of a stately Aquaeduct, which was finished by his Successor Antoninus. And one part of it remains to this Day, sustained by jonick Pillars; which Sr. George Wheeler is of opinion, was the Frontispiece of the Repository, or Receiver of the Water. Gymnasia are said to have been first in use at Lacedaemon, but were afterwards very common in all the parts of Greece, and imitated, very much augmented, and improved at Rome. They were not single Edifices, but a Knot of Buildings united, being so Capacious as to hold a great many Thousands of People at once, and have Room enough for Philosophers, Rhetoricians, and the Professors of all other Sciences to read their Lectures; and Wrestlers, Dancers, and all others that would, to Exercise at the same Time without the least Disturbance, or Interruption. They consisted of a great many Parts, the Chief of which were these, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Porticos, which were full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Side-Build●●gs furnished with Seats, and fit for Study or Discourse; and here it is probable the Scholars used to meet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Place where the Ephebi, or Youths Exercised; or, as some say, where those that designed to Exercise met, and agreed what kind of Exercise they should contend in, and what should be the Victor's Reward. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Undressing-room. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Place where those that were to Wrestle, or had Bathed, were Anointed. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Place where the Dust, with which they besprinkled those that had been Anointed, was kept. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes is taken for the whole Gymnasium, but in its proper acceptation signifies the Place, wherein all the Exercises of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (say others) only Wrestling, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were performed; and lest the Combatants should Slip, or Hurt themselves by Falling, the Bottom of it was covered with Dust, or Sand. Also there was another Room in the Gymnasium, filled with Sand, much deeper than that in the Palaestra. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Place appointed for divers sorts of Exercises, but more especially for the Ball. 8. The Spaces between the Porticos and the Walls left Void to admit the Light, and the Area of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Piazza, which was a large Place square, or sometimes oblong in the middle of the Gymnasium, designed for Walking, and the performance of those Exercises which were not practised in the Palaestra, or the Deeper Sand, or any other place of the Gymnasium, such were (as some are of opinion) Leaping, and the Discus. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were distinct Places both in Greece, and Rome. Xysti, were places covered at the Top, designed for the Exercise of Wrestlers, when the Wether did not permit them to contend in the open Air. Xysta, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Walks open at the Top, designed for Exercises, or Recreation in the heat of Summer, and milder Seasons of the Winter. 10. The Baths, in which were Waters hot and cold in different Degrees, and in these they refreshed themselves, when they were wearied with Exercise, and at other Times. Amongst the Ancient Greeks, Baths were not much frequented, being rarely used but after the Accomplishment of some very great Work, which required abundance of Labour and Toil, as the ending of a War, or achieving any great and painful Enterprise (a) Artemidorus Onei●oc●it. lib. I. . And thus Agamemnon after the Trojan War, at his return Home, went into the Bath, there to Wash away the remembrance of all his past Labours, and was slain by the Treachery of his Wife Clytaemnestra (a) Ly●ophron. . In latter Ages they became more common, and were frequently used for Health or Recreation by both Sexes, who at Sparta Washed in one common Bath, but in other Cities had distinct Places appointed them. 11. The Stadium was a large Semicircle, in which Exercises were performed; and for the better convenience of Spectators, which flocked thither in vast Multitudes, was Built with Steps one above another, that the higher Ranks might look over the Heads of those that were placed below them. Several of these there were at Athens in their Gymnasia, and other Places, but the most remarkable was that, which was Built near the River Ilissus by Lycurgus, and afterwards enlarged by Herodes Atticus, one of the Richest Citizens Athens ever had; it was Built of Pentelick Marble, with so great Magnificence, that when Pausanias comes to speak of it, he tells his Readers, That they would hardly believe, what he was about to tell them, it being a Wonder to all that beheld it, and of that stupendous Bigness, that one would judge it a Mountain of white Marble, upon the Banks of Ilissus. Sr. George Wheeler reports, that at this Day there remains some of the Stonework at the End towards the River, but the rest is only a Stadium of Earth above Ground. However it's Figure, and Bigness continue, tho' the Degrees be all taken away. It is a long Place, with two parallel sides, closed up circularly to the East-end, and open towards the other end; and is about Onehundred, Twentyfive Geometrical Paces long, and Twenty-six, or Twenty-seven broad, which gave it the Name of a Stadium, which was a measure ordinarily used among the Greeks, being the Eighth part of a Roman Mile. Athens had several Gymnasia, of which these Three are of most note, Lyceum, Academia, and Cynosarges. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lycaeum was Situated upon the Banks of Ilissus, it received its name from Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom it was Dedicated; Nor was it without reason (saith Plutarch) that this Place was Sacred to Apollo, but upon a good and rational Account, since from the same Deity that Cures our Diseases, and restores our Health, we may reasonably expect Strength and Ability, to contend in the Exercises (b) Plutarch. in Symp l. VIII. ●. IV. . The Building of this Structure, is by some ascribed to Pisistratus, by others to Pericles, and others to Lycurgus; which makes it probable that all of them might contribute something towards it; and perhaps Pisistratus laid the Foundations of it, Pericles raised it, Lycurgus enlarged and beautified it. This was the Place where Aristotle taught Philosophy, and discoursed with ●uch as resorted to him for Instructions, walking constantly every Day till the Hour of Anointing, for the Greeks usually Anointed before Meals; whence he, and his Followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peripatetics from walking (c) Suida● etc. . Tho' others report, that his walking and discoursing Philosophy with Alexander, was the occasion of that Name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was part of the Ceramicus without the City, from which it was distant about Six Stadia, so called from Academus, an old Hero, that, when Helena was Stolen by Theseus, and concealed at Aphidnae, discovered her to Castor and Pollux, for which reason he was extremely Honoured by them during his Life; and the Lacedæmonians, when in After-ages they made several Incursions into Attica, and destroyed all the Country round about, always sp●r'd this Place for his sake. But Dicaearchus writes, That there were two Arcadians in the Army of Cas●●r and Pollux, the one called Echedemus, and the other Marathus, from the former that, which was afterwards called the Academy, was then named Echedemia, and the Burrow of Marathon had its Name from the latter. Thus Plutarch (a) Theseo. . It was beset with Shady Woods, and Solitary Walks fit for Study and Meditation, as the Poets and others witness. This Verse is cited out of Eupolis (b) In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Academus Shady Walks. And Horace speaks to the same purpose, A●que inter sylvas Hecademi quaerere verum (c) Lib. II. Ep II. . In Hecademus Groves to search for Truth. At the first it was a desert Place, and uninhabited by reason of the Fens and Marshes that were in it, and rendered it very Unhealthful, but they being drained by Cimon, it became Pleasant and Delightful, and was much frequented by all sorts of People, especially such as applied themselves to the Study of Philosophy, for they resorted thither in great Numbers to Plato's Lectures, who read constantly in this Place; and having contracted a Distemper through the Unwholsomness of the Air, which was not yet wholly rectified, and being advised by his Physicians to remove his School to the Lyceum, made answer, That he chose the Academy to keep his Body under, least by too much Health it should become wanton, and more difficult to be governed by the dictates of Reason, as Men prune Vines, when they spread too far, and lop of the Branches that grow too luxuriant (d) Basil. Mag. lib. de legend. Gentil. libris. . I must not forget to add, that it was surrounded with a Wall by Hipparchus, the Son of Pisistratus, who to defray the Charges of it, laid so heavy a Tax upon the People, that ever after, any Chargeable and Expensive business was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Place in the Suburbs, near the Lyceum, so called from a white, or swift Dog, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, when Diomus was Sacrificing to Hercules, snatched away part of the Victim (e) Hesych. aliique innumeri. . It was adorned with several Temples, Dedicated to Hebe, Alcmene, and jolaus, all which bore some Relation to Hercules, the chief Deity of the Place, and he also was Honoured with a Magnificent Temple. But there was nothing in it so remarkable a● the Gymnasium, in which Strangers, and those that were but of the half Blood, or had but one Parent an Athenian, were to perform their Exercises, because Hercules, to whom it was Consecrated, was under some illegitimacy, and was not one of the immortal Gods, but had a mortal Woman for his Mother; and therefore Themistocles being but of the half Blood, persuaded divers of the Young Noblemen to accompany him, to Anoint and Exercise themselves at Cynosarges; in doing which he seemed with some Ingenuity to take away the distinction between the truly Noble and the Stranger; and between those of the whole, and those of the half Blood of Athens (a) Plutarch. Themistocle. . There was also a Court of Judicature in this Place, wherein Causes about Illegitimacy were heard, and Examination made concerning Persons, that lay under a Suspicion of having falsely inserted their Names among the true born Athenians (b) N●nnus Monachus in Collect. Hist. . In this Gymnasium Antisthenes instituted a Sect of Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cynics, from the name of the Place (c) Diog. Laert. A●tisthene. , as some are of Opinion. All theatres were Dedicated to Bacchus, and Venus (d) Lactant. l. VI , the Deities of Sports and Pleasure; to the former of which they are said to owe their Original (e) Polydor. Virg. l. III. c. XIII. , and therefore Plays Acted in them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Artificers that laboured in the Building of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bacchus. The most Ancient theatres were Temporary, being composed of nothing but Board's, placed gradually above each other, for the convenience of Spectators, and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) Hesych. in V. . But these slight Buildings had well-nigh proved fatal to the Commonwealth, for almost the whole City, as well the Magistracy and Nobility, as those of inferior Ranks, being assembled, as their manner was, to hear Pratinas Act a Tragedy; the Theatre, too weak to support the vast weight of thronging Multitudes, on a sudden tumbled down, and wanted not much of Burying them in its Ruins (g) Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This narrow escape made them more cautious, and was the occasion of erecting a Theatre of Stone, for their better security. And from this Time the Athenians, whose Example the rest of the Grecians followed not long after, erected fixed and durable theatres of Stone, commonly of Marble, which by degrees were increased to that Magnitude, that they exceeded almost all other Buildings in Greece. The Figure of theatres was Semicircular, tho' they were not exact Semicircles, but contained the bigger half of the Circle, and therefore Amphitheatres, which were made in the same Figure, as if two theatres should be joined together, were not nicely Orbicular, but Oval. They consisted of two parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scena, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cavea. Scena was a Partition, assigned for the Actors, reaching quite cross the Theatre, which at the first, agreeably to the Ancient simplicity, was dressed with Boughs and Leaves, but in more Expensive Ages was adorned with Rich and Costly Hangings, to hide the management of Machine's, and other actions of the Players from the Spectators. It was either so framed as that it might be turned round, and then it was called Versatilis, or drawn up, and then it was Ductilis, and this way is usually practised in our theatres, in changing the Prospect. It had Three Principal-Gates, one upon the Right hand, another upon the Left, by which were presented meaner and smaller Edifices; and a Third in the Middle, by which more magnificent Structures, as Temples of the Gods, or Palaces of Kings, were brought in View; and on each side of the Gate was a lesser Entrance, through which the Persons either of Gods, or Men were introduced by Various Machine's, and Instruments, the Names whereof you may find explained in julius Pollux (a) Onomast. l. IU. c. XIX. . The whole Scene was divided into several parts, the most remarkable whereof are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Place underneath the Floor, wherein were kept Brazen Vessels, full of Stones and other Materials, with which they imitated the noise of Thunder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Place upon the Top of the Scene, in which all the Machine's, whereby they presented the various Figures and Prospects, were moved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tiring-Room, a Place behind the Scenes wherein the Actors dressed and adorned themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Stage, a Place before the Scenes, in which the Players Acted. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that Part in which the Chorus used to Dance and Sing, in the middle of which was placed the Pulpit, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Partition under the Pulpit, appointed for the Music. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Caevea, was appointed for the Spectators, and consisted of Three Parts, placed in equal Degrees one above another; the Lowest of which belonged to Persons of Quality, and Magistrates; the Middle to the Commonalty; the Uppermost to the Women. And because theatres were open at the Top, they erected Porticos behind the Caevea, whither they retired for Shelter, in Rainy weather. CHAPTER IX. Of the Citizens, Tribes, etc. of Athens. THE Inhabitants of Attica were of Three sorts, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o● Freemen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sojourners. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Servants. The Citizens surpassed the others in Dignity, and Power, as having the Government in their Hands, but were far exceeded by the Slaves in number; most of the Freemen maintaining several Servants to attend upon them, or do their Business. The number of Citizens in in Cecrops' time, I have already said was Twenty-Thousand; in Pericles, they were not so many, as appears from Plutarch (a) Pericle. ; and when Demetrius the Phalerean was their Governor, they exceeded their first number under Cecrops only by Onethousand, at the same time the Foreigners were Ten-thousand, and the Slaves Four-hundred-thousand, as appears from a Poll instituted at the command of Demetrius, and mentioned in Athenaeus (b) Deipnos. l. VI . Whence it is evident, that the Increase of the Athenians themselves was very inconsiderable, but those growing Numbers of Inhabitants, that swelled the City to that Bigness, to which it was extended in after-Ages, were either of Slaves, or Strangers, that for the advantage of Trade, or other Conveniences, came, and settled themselves at Athens; and of these two Sorts, in the time of Cecrops, it is probable there were few or none, because through the Scarcity of Men in his new-formed Government, for the encouragement of Foreigners to settle there, he was forced to allow them the same Privileges, that were enjoyed by the Natives. And for several Ages after, it was no difficult Matter to obtain the Freedom of the City; but when the Athenian Power grew Great, and their Glorious Actions rendered them Famous through all Greece, this Privilege was accounted a very great Favour, and granted to none but Men of the greatest Birth, or Reputation, or such as had performed some Notable piece of Service for the Commonwealth. Nor was it without much difficulty to be obtained even by them; Menon the Pharsalian, who had sent the Athenians a Supply of Two-hundred Horse, in the War against Eon, near Amphipolis, desired it, and was rejected. And Perdiccas, the King of Macedonia, after having assisted them against the Persians, could obtain no more than a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Immunity from Tribute paid by those that Sojourned amongst them, but no right of Suffrage, or other Privileges common to the Freemen. But this peremptory Stifness, which Success and Victory had put into them, did not always make them so Obstinate, nor hinder but that many Worthies, tho' neither equal in Birth, or Fortune to the former, were enroled amongst the Citizens, such were Hypocrates the Physician, Eurysaces the Son of Ajax, with many others, beside the whole City of the Plataeans, to which they granted Freedom, for their signal Services in the Persian War. But by these Grants, tho' the number of the Citizens may be said to have been Increased, yet nothing was added to the number of the Inhabitants, which remained still the same, because the Persons thus admitted, seldom made use of their Privilege, and Sued for it rather as a Title of Honour, than with a design to be any ways Advantaged by it. This Title could not be conferred upon any man, without the Consent of Six-thousand Citizens at the least. And for fear the Authority, or Interest of any Person should sway them to Comply with such Requests against their Inclinations, they gave their Votes privately, by casting little Stones into Urns, placed on purpose in their Assemblies by the Prytanes, who were also obliged to provide a sufficient Number of Stones for the Suffragants; Nay, farther, till all had done Voting, the Strangers that Petitioned for Freedom were not permitted to come into the place of the Assembly. And after all this, if any one appeared to be Undeserving of the Honour, they had conferred upon him, an Appeal might be made to the Court; which had Power to inquire into the Lives and Conditions of these Persons, and deprive such as they sound Unworthy, by recalling the Freedom, which had been granted through the Ignorance, and Inconsideration of the Multitude; and this Disgrace befell Pytholaus the Thessalian, and Apollonides the Olynthian (a) Dem●sth. Orat. in Aristocrat. . The manner of Admission was by declaring that such an one was incorporated amongst the Denizens of Athens, and invested with all the Honours, Privileges, and Immunities belonging to them; and had a Right to partake of, and assist at the performance of all their Holy Rites, and Mysteries, except such as were appropriated to certain Noble Families, such as were the Eumolpidae, Ceryces, Cynidae, which had certain Priesthoods, and Holy Offices peculiar to themselves; except also the Offices of the Nine Archons, which none but Freeborn Athenians were allowed to Execute; Lastly, they were admitted into a certain Tribe, and Hundred, and so the Ceremony ended (b) Demosthen. Orat in Neaeram. . Freeborn Athenians were those that had both, or one of their Parents an Athenian; and Aristotle tells us, that in several Commonwealths, at the first, Those were accounted Free, that were born of a Free Woman; but when the Number of Inhabitants increased, such only were esteemed Free, as were descended from Parents, that were both Free (c) Aristotel. Polit. l. III. c. V. . And so it c●me to pass in Athens; for Pericles, when he flourished in the State, and had Sons Lawfully begotten, proposed a Law, that those only ●●ould be reputed true Citizens of Athens, who were Born of Parent●, that were both Athenians; and having prevailed with the People to give their consent to it, little less than Five-Thousand were deprived of their Freedom, and Sold for Slaves, and those, who enduring the Test, remained in the Government, and past Muster for Trueborn Athenians, were found in the Poll to be Fourteen-thousand and Forty Persons in Number. But Pericles himself afterwards having lost all his legitimate Sons, so far persuaded the Athenians, that they cancelled the Law, and granted that he should enrol his Bastard-Son in the Register of his own Ward, by his Paternal Name; thinking that by those Losses he had been sufficiently Punished for his former Arrogance and Haughtiness, and therefore being of Opinion, that he had been Shrewdly handled by the Divine Vengeance, of which he had run so severe a Gantlope, and that his Request was such as became a Man to ask, and Men to grant. Thus Plutarch (a) In Pericle. . But those that were only of the Half-blood, when they were in●ested with Freedom, were always reputed Inferior, and less Honourable than those that were of the Whole; and several Marks, and Customs they had to distinguish them from the others, as particularly, that those who had but one Parent, an Athenian, were not allowed to Exercise themselves in any of the Gymnasia, that were frequented by those, who had both; but only at the Cynosarges, a Place without the City; and that this was esteemed a Mark of Disgrace, ●s evident from the Practice of Themistocles, who was but of the Half-blood of Athens, and to take away, or, at least, lessen this Distinction, used to Engage the Noble Athenians to go, and perform their Exercises with him (b) Plutarch. in Themistocle. . In the same Place, there was a Court of Judicature, where Persons suspected of Illegitimacy were Tried, and ●hose that were found Guilty, deprived of the Freedom they Falsely pre●ended to, and Sold for Slaves. Cecrops, after he had settled a Form of Government amongst the Athenians, for the better administration of Justice, and the prevention of Deceit, and overreaching one another in Commerce, divided them into Four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Tribes; each Tribe, he subdivided ●nto three Parts, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and each of ●hese into Thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Families, which, because they consisted ●f Thirty Men, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and they that were Members of these, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not from any ●elation to one another, but only because they lived in the same borough, and were Educated together, and joined in one Body, or society; the same Persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they participated of the same Sacrifices, and Worshipped the same Gods together, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, tho' it properly signifies only the Mysteries of ●acchus, yet is often taken for the Ceremonies used in the Worship of ●ny other Deity (c) Pollux lib. III. cap. IV. lib. ●III. cap. IX. . The names of the Tribes were these, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Cecrops, for ●t was usual with the Ancients, out of an earnest desire of continuing their memories to Posterity, to call Cities, or Countries, or any Monuments, that seemed likely to remain to succeeding Ages, by their own Names. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a King of that Name, reported by some to have reigned in some part of Attica before Cecrops; or rather from the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which the Athenians gloryed not a little. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Actaeus, or Actaeon, another of the Kings before Cecrops; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Shore, because a great part of Attica, and that in particular, where this Tribe inhabited, lay towards the Sea, and this was the reason, why the whole Country was sometimes called Act. And the same Cause is given, for the Name of the Fourth Tribe, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from its nearness to the Sea. In the Reign of Cranaus, new Names were imposed upon them, and they were called, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the King's Name. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a Young Lady, the Daughter of Cranaus. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And both these, I suppose, were named from their Situation; the latter being Seated upon a Craggy Shore, and the former in the Inland part of the Country. Ericthonius' being advanced to the Kingdom, called them after the Names of jupiter, Minerva, Neptune, and Vulcan, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Pollux l. VIII. c. IX. . Afterwards under Erectheus, they received new Names from the Sons of jon, a Man of great Repute amongst the Athenians, and General of their Armies, as Herodotus reports (b) Lib. VIII. cap. XLIV. . These Names were▪ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of the●● Names Euripides is to be understood, when he introduces Minerv● speaking thus of jon (c) jon. ad finem. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here, Nurse Creüsa, since this Child by Birth Claims the just Priv'lege of Erectheus Line, Take him to Athens, and Proclaim him King, For he hath just Pretensions to the Crown; His Blooming Courage is a previous Sign, With how much Prowess, Policy, and Art Greece's Dominions he will Sway, the Gods Shall bless him with Four Sons, by whom in Tribes High Seated Athens shall divided be, And bear her several Names derived from Them. Mr. Abel. And Herodotus (a) Lib. V. c LXVI. , and Pollux are of the same Opinion, tho' they are herein contradicted by others, as we find it in Plutarch, who hath made some alteration in the Names, his Words are these, Some affirm that the Tribes did not take their Names from the Sons of jon, but from the different sorts of Occupations, that they followed; the Soldiers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Craftsmen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and of the remaining three, ●he Farmers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Shepherds, and Graziers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Plu●arch. Solone. . Afterwards, when the number of Inhabitants was increased; Clisthenes having first advised with Apollo's Oracle, as it was usual to do in every Concern of moment, altered the number of the Tribes, increasing them from Four to Ten, and gave them new Names, taken from certain Ancient Heroes, all Born in Attica, except Ajax, the Son of Telamonius, to whom he gave a Place amongst the rest, as being a Neighbour, Friend, and Companion in the Wars (c) He o●ot. & Pollux locc. citatis. , for, as Homer reports, Ajax's forces were joined to those of Menestheus, the Athenian General, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Twelve Ships from Salamis Stout Ajax brought, And ranked his Men, where the Athenians Fought. Mr. Creech. And Plutarch reports, that when the Athenians, and Megarensians, both made pretensions to Salamis, and Chose the Spartans' to decide the Controversy, these Lines of Homer being produced by Solon, did the Athenians a considerable Kindness, serving very much to strengthen their Title to that Island. To return, these Heroes, from the Name they gave to the Tribes, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were Honoured with Statues, erected near the Senate-house. Their Names are recorded by Pausanias, and are these, Erectheus, Cecrops, Aegeus, Pandion, Acamas, Antiochus, Leo, Oeneus, Hippothoon, Ajax. And the Names of the Tribes are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwards when Antigonus, and Demetrius freed the Athenians from the Macedonian Slavery, they augmented their Tribes, adding Two to their former Number, which in Honour of their Deliverers, they called from their Names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Plutarch Deme●rie. . But the Gratitude of the Athenians being no longer lived, than the good Fortune, and Successes of those Two Princes, the Tribes soon changed their first Names, for those of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former of which was derived from Attalus, King of Pergamus; the latter, from Ptolemee, King of Egypt, from both of which the Athenians had received some signal Favours (a) Stephan. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This was the constant Number of the Athenian Tribes, which lasted as long as the City maintained its Liberty, and Form of Government. Each of these was at the first divided into Thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one of which consisted of Thirty Men (b) Pollux lo● ci●. . And the better to maintain a mutual Correspondence, and for the promotion of good Fellowship, and Kindness amongst them, they had public Feasts, first instituted by Solon, where they all met together, and made Merry (c) Ath●n. Dip. l. XV. . These Meetings were Named from the Persons assembled at them, for is 〈◊〉 whole Tribe came together, than they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if only one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or if a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it wa● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were little Burroughs in Attica, several of which belonged to every Tribe, and tho' they were reckoned together in the Business of the Commonwealth, yet had separate Habitations, and distinct Rites and Ceremonies in the performance of Holy Worship; nay, and different Gods too, for each of them adored peculiar Deities, and yet all unanimously agreed in Worshipping Minerva, who was the Tutelar Goddess of the whole Country, whereas the other Deities had only certain Parts assigned them, and in those they were inferior to Minerva, the only supreme Governess. And this Difference in Religion was very Ancient, being of no less Duration, than the Commonwealth itself, for when Theseus had prevailed upon them to leave their Countrey-Seats, and Unite themselves in one City, they thought it would be an impious and unpardonable Action to desert the Gods of their Ancestors, and therefore Judged it convenient, and more agreeable to the Respect due from them to their Tutelar Deities, to pay them the same Honours, and frequent the same Places of Worship, they had formerly done (d) Livius. Pausa●. A●ticis. . The greatest use we have of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in their Forms of Law, and Contracts, whereby sufficient Provision was made against all Fraud, Deceit, and Mistakes. Hence we read of such punctual Clauses in their Writs, as these, N. the Son of N. of the Tribe of Aeantis, of the Burrow of Rhamnus, etc. The Number of them was an Hundred-seventy-four (e) Eustath. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strab● l IX. , some of which having the same Names, were distinguished by their Situation, being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Upper, and Lower. All of them were divided into Greater, and Less; th● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Less, were these (f) Pausan. Atticis. , Alimusians', Zoster, Prospaltians, A●●gyrasians, Cephale, Prasieis, Lampreis, Phyleis, Myrrhimisians, Ath●●nians, Acharnae, Marathon, Brauron, Rhamnus. The rest were Greater; take them promiscuously according to their Tribes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides these, there were several other Burroughs, of which it is uncertain, what Tribe they belonged to, such are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. CHAPTER X. Of the Sojourners, and Servants, in Athens. THE Second sort of the Inhabitants of Attica, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which Word were signified Persons, that came from a Foreign Country, and settled in Attica, being admitted by the Council of Arcopagus, and entered in a public Register. They differed from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Citizens, because they were not Freeborn Athenians, but either came from another City themselves, or were Descended from such as did; and from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Strangers, because these took up their Lodgings only for a short Time, whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had fixed Habitations, and constantly resided upon the Place, whither they had transplanted themselves. They were permitted to dwell in the City, and follow their own Business, without disturbance, but could not Serve in any public Office, give their Votes in the Assemblies, or have any Share in the Government; but were obliged to sit still, as Spectators in a Theatre, without intermeddling, or any way concerning themselves with State-Affairs, and patiently submit to the Decrees enacted by the Citizens, and observe all the Laws and Customs of the Country. And therefore Aristophanes in Suidas, compares them to Chaff, as being an unprofitable and useless Part of the Commonwealth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sojourners (if I may speak my Mind) Are, as it were, the City's Chaff, and Scum. (Mr. Abel.) They were not allowed to Act any Thing, or manage any Business in their own Names, but were obliged to Choose out of the Citizens one, to whose Care and Protection they committed themselves, and whose Duty it was to Defend them from all Violence, and Oppression. An hint of this we have in Terence's Eunuchus, where Thais puts herself into the Hands of Phaedria's Family, — CH. Tum autem Phaedriae, Meo fratri, gaudeo amorem esse omnem in tranquillo 〈◊〉 domus, Thais patri se commendavit, in clientelam & fidem Nobis dedit se— (a) Act. ult. Scen. ult. . My Brother's good Success in his Amour, Doth glad my Soul, for Thais now's his 〈◊〉, Since the Protection of herself she leaves To my old Father's care, and management▪ Mr. Abel, The Person, to whom they committed themselves, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and might Demand several Services of them, i● which if they failed, or if they neglected to Choose a Patron, a Lawsuit was commenced against them, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their Goods were Confiscated. In consideration of the Privileges 〈◊〉 ●●em, the Commonwealth required them to perform several Duties; for instance, in the Panathenaea, a Festival celebrated i● Honour of M●nerva, the Men were obliged to carry certain Vessels, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Water-Pots, and therefore the Men are sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Comedians, and the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beside t●is, the Men paid an annual Tribute of Twelve Drachms, tho' Hesychius mentioneth Ten only, and the Women that had no Sons, were liable to be Taxed Six; but such as had Sons that paid, were excused. This Tribute was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was exacted not only of those that dwelled in Athens, but of all such as settled themselves in any Town of Attica, as appears from the instance given us by Lysias (b) Orat. in Philonem. in Oropus, which was an Athenian Town, Situated upon the confines of Boeotia. About the time of Xerxes' Invasion upon Greece, Themistocles having by his eminent Services raised himself to a great Power in the Commonwealth, prevailed so far upon the Athenians, that they remitted this exaction, and continued the Sojourners, in the enjoyment of their Privileges, without requiring any such acknowledgement from them (c) Diodor. Sicul. lib. XI. . How long they enjoyed this Immunity, I cannot tell, but it is certain they kept it not long, and probably it might be taken from them, and the Act repealed, as soon as Themistocies fell into Disgrace. Upon nonpayment of this Imposition, the delinquent was immediately seized by the Tax-masters, and carried away to the Market set apart for that Purpose, (called by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Flaminio. , and by Demosthenes' (e) Orat. I. in Aristogit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where they were exposed to Sale by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were Officers concerned in the public Revenues. And this Fate had the Famous Philosopher Xenocrates undergon, had not Lycurgus rescued him out of the hands of the Officers, as Plutarch reports (a) Loc. cit. : Diogenes Laertius (b) Xe●ocrate. tells us, he was actually Sold, because he had not wherewithal to pay the Tribute, but was redeemed by Demetrius the Phalerean, who because he would not Violate the Laws of the City, nor yet could endure to see so great and worthy a Person reduced to so miserable a Condition, restored him his Liberty, and paid for him what the Tax-masters demanded. But tho' these Men were incapable of having any Preferment, or bearing any Office in the Commonwealth, yet they were not wholly Destitute of Encouragements to the Practice of Virtue, and the undertaking of Noble Actions, and being serviceable to the Public. For such as signalised themselves by any notable Exploit, were seldom passed by neglected, or unrewarded; but were taken into public● Consideration, and by a special Edict of People, Honoured with an Immunity from all Impositions, Taxes, and other Duties, except such as were required of the Freeborn Citizens, and therefore they called this Honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Persons that enjoyed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pay only an equal Proportion with the Citizens. This was a sort of an half Freedom, being th● same with what we sometimes find called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which I hav● spoken already, and was granted to Foreigners, that had deserved well of the Public, but not merited enough to be Enrolled amongst the true Citizens; an Instance of which we have in Perdiccas, King of Macedon, and sometimes in whole Cities and Commonwealths, that had by some special Service demonstrated the Kindness, and good Affection they bore to Athens; two examples of this we have in the Thebans, and Olynthians in Theophrastus, as he is Cited by Suidas, to whom with Harpocration, and Hesychius, we are obliged for this Account. I proceed in the next place, to speak of the Third, and most numerous part of the Inhabitants of Attica, I mean the Servants, of which there were Two sorts, the First was of those, that through Poverty were forced to Serve for Wages, being otherwise Freeborn Citizens, bu● not having any Suffrage in public Affairs, by reason of their Indigency, it being forbidden at some times (for this Prohibition was no● perpetual) that Persons not having such an Estate, as was mentioned i● the Law, should have the Privilege of giving their Voices. The●● were properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Pollux l. III. c. VIII. , and were the most Genteel sort of Servants, being only in that State during their own pleasure▪ and necessities; and having Power either to change their Masters, o● (if they became able to subsist by themselves) wholly to release themselves from Servitude. The Second sort of Servants, were such, as were wholly in the Powe● and at the Disposal of their Lords, who had as good a Title to them, 〈◊〉 to their Lands, and Estates, a considerable part of which they were Esteemed. They were wholly at their Command, to be employed as the● saw convenient, in the worst and most wretched Drudgeries; and to be used at their discretion, Pinched, Starved, Beaten, Tormented, and that, in most Places, without any appeal to Superior Powers, and Punished even with Death itself. And, which yet farther enhansed the Misery of their Condition, they had no hopes of recovering their Freedom themselves, or procuring it for their Posterity, but were to continue in the same Condition, as long as they lived, and all the Inheritance they could leave their Children (for their Masters not only allowed, but encouraged them to Marry, that they might increase in Number) was the Possession of their Parents Miseries, and a Condition scarce any way better than that of Beasts. The Ancients were very sensible of the hard Usage Slaves m●t with; and the earnest desire of Liberty, that reigned in their own Breasts, and made them always forward to expose their Lives in the Defence of it, was a sufficient Cause to beget in them a Jealousy of the like in other Persons; Men being generally very apt to suspect others of the same Passions and Inclinations, which themselves have been guilty of. And we find them very Industrious to prevent, and suppress all such motions, by keeping the Slaves at a very great Distance from them, by no means Condescending (I speak of the generality of them) to familiar Converse, much less to Jest with them; by instilling into them a mean Opinion of themselves; debasing their Natures, and extinguishing in them (as much as possible) all sparks of Generosity, and Manhood, by an illiberal Education, and accustoming them to Blows, and Stripes, which they thought were very disagreeable to Ingenuous, and Freeborn Natures; and subduing them with hard Labour, and Want; and, in short, by using them almost in the same manner, nay, sometimes worse, than we do Brute Animals. A sufficient proof whereof (were there no more) we have in the Famous Roman Cato, a Man celebrated in all Ages for his exact observance of the nicest Rules of Justice, nor doth it at all Invalidate the Evidence, that this was done by a Roman, since both at Rome, and in Greece, and most other Civilised Countries, the usage of Slaves seems to have been much what the same, some few Alterations excepted. This Cato, (Plutarch tells us) when his Servants grew Old, and unfit for Labour, notwithstanding they had been very Faithful, and Serviceable to him, and had spent their Youth, and Strength in Labouring for him; for all this, when Years came upon them, and their Strength failed them, ●he would not be at the charge of maintaining them, but either turned them away, unable to provide for themselves, or let them Starve to Death in his own Family (a) Pluta●ch▪ Catone. . It is true, this Barbarity was not Practised in all Places, and my Author thinks the Censor blame-worthy for it, imputing it to a Savage and Unnatural Temper; yet hence appears the miserable Condition of Slaves, that were forced to undergo the most Arbitrary, and unjust Impositions of the Cruelest and most Barbarous Tyrants. Now the better to show you what State they were in, I will give you a Taste of the constant Behaviour of their Masters towards them in a few instances, which were not the effects of the Passion, Pride, or Humour of private Persons, but the common and general Practice of the whole Country. It was accounted an unsufferable piece of Impudence, for a Servant to Imitate the Freemen in any thing, or affect to be like them in their Dress, or any part of their Behaviour. In those Cities, where they let their Hair grow long, for a Servant to have long Hair, was an unpardonable Offence, insomuch that the Comedian, speaking it Proverbially of one that does, what becomes him not, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Aristophan. Avibus. . Then you disdaining your own State, affect To wear long Hair, as Freemen.— (Mr. Abel.) They had a peculiar Form, after which they cut their Hair, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they laid aside, if ever Fortune was so propitious, as to restore them their Liberty. Now because Slaves were generally Rude and Ignorant, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was Proverbially applied to any Dull, Stupid Fellow (b) Eustath II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 59 Edit. Bas. . The Garments also of Slaves were different from those of Freemen; for the Free-men's Coats were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had two Sleeves; whereas those of Slaves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had only one Sleeve (c) Pollux On. l. VII. c. XIII. . At Athens, it was common to be in Love with Boys, Socrates, and Plato's Amours are notorious enough, and Solon himself was too weak to resist this Passion, but thought it neither unlawful, nor Scandalous, but on the contrary Honourable, and well becoming an Ingenuous Education; therefore he forbade Slaves, the use of this Pleasure, as it were inviting the Worthy to Practice, when he commanded the Unworthy to forbear, says Plutarch (d) Solone. . The same Lawgiver forbade them to Anoint, or Perfume themselves with sweet Odours, allowing those pieces of Gentility, only to Persons of better Birth, and Quality. Slaves were not permitted to Communicate at the Worship of some of the Deities, but were accounted Unholy, and Profane; and thought to be Offensive to the Gods, and to Pollute the Worship by their Presence; as for instance, at the Worship of the Eumenideses, or Furies, at Athens; and Hercules, at Rome. Of which I shall have occasion to speak something more hereafter. Their Education was quite different from that of Freeborn Children, these were instructed in all the Liberal Arts; the others only taught how to Obey, and Drudge in their Master's Business. And whereas the common method was, to win those of Ingenuous Birth by gentle means into a performance of their Duty; the manner of Tutouring Slaves, was the same that they used to Tame Wild Beasts, namely, Stripes, and the Cruelest Severity. For all this, there wanted not some, whom Nature had Blessed with a more happy Genius, and a larger share of Parts than the rest, and Fortune directed to Kind and Gentle Masters, that by their great Improvements in Learning, and Wisdom, were a sufficient evidence, that Nobility of Soul, and Greatness of Understanding are not confined to any Rank, or Quality, but that even the meanest and most abject Persons may dive into the most hidden Secrets of Nature, and be admitted to the most intimate Converse with the Muses. Poor deformed Aesop, and the Poet Alcman (a) Aelian. V. H. , are undeniable proofs of it, and (to mention no more) Epictetus, the Famous Moralist, confirms the same, of whose Poverty, and Servile condition we have mention in this Epigram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gods to me great Favours do dispense, Tho'n Bondage, Crippled, and in Indigence. Mr. Abel. They thought it a piece of Presumption, as detracting something from the Freeborn Citizens, to call Slaves by any Name, that was in use amongst them; But if any man was so Bold, as to give his Servant the Name of a Person of Quality, or Honour, it was a signal Affront; Domitian is said to have Punished Metius Pomposianus, for calling his Slaves by the Illustrious Names of Hannibal, and Mago; and, to come nearer to our purpose, the Athenians enacted a Law, that no Man should presume to call any of his Servants by the Names of Harmodius, and Aristogiton, two Famous Patriots, that with Courage and Resolution opposed the Tyranny of Pisistratus' Sons (b) Alex. ab Alex. l. III. c. XX . For the most part, as Strabo reports, they were called after the Names of their Native-Countries, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they were Born in Lydia, or Syria; or, by the Names, that were most used in those Nations, as Manes, or Midas in Phryg●a; or, Tibias in Paphlagonia. The most common Names in Athens were Geta, and Davus, being taken from the Geteses, and Daci, whom my Author thinks to have been formerly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Davi (c) Strabo l. VII. . They seldom consisted of above two Syllables, and therefore Demosthenes having objected to Aeschines, that his Father was a Slave, tells him farther as a proof of what he had affirmed, that he had falsified his Name, calling him Atrometus, whereas in truth it was Tromes (d) Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The reason of this seems to have been, that their Names, being short, might be more easily and quickly pronounced. Upon the same account, Oppian advises to give Dogs short Names, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Let Hounds that are designed for Game, and Sport, Have Names imposed that ●asie be, and short; Lest at the Hunts-man's call they trace in vain, And run with open cry confusedly o'er the Plain. Mr. Abel. Above all things, especial care was taken that Slaves should not wear Armour, which (considering the number of them, that was usually almost Twenty times as great as that of the Citizens) might have been dangerous to the Public. For this reason it was not usual for them to Serve in the Wars, and therefore when Virgil speaks of such an one's assisting in the War of Troy, he tells us, it was contrary to Law, or Custom, — Vix unus Helenor, Et Lycus elapsi, quorum primaevus Helenor; Maeonio regi quem serva Lycimnia furtim Sustulerat, vetitisque ad Trojam miserat armis (a) Ae●e●d. ●. IX. v 545. . Scarce Lycus and Helenor 'scap'd away From the sad Ruins of that dismal Day. Against th' enacted Law for Slaves, in Arms Helenor had Stole of to War's Alarms, For he a Spurious Issue was brought forth By a Bondwoman of Plebeian Worth To the Maeonian King.— Mr. Abel. Only upon some emergent and extraordinary Occasions, we find the Slaves Armed in the Defence of their Masters, and themselves; but this was never done except in Cases of most extreme Danger, when all other means of preserving the Commonwealth were taken away; and the first time it was practised, is said to have been when the Persians under Darius invaded the Athenians, and received a total Overthrow by them in Marathon (b) Tausanias. . The like was afterwards put in Practice by other Commonwealths, but not without great Caution; Cleomenes, King of Sparta, being sore pressed by the Macedonians, and Achaeans, and finding himself unable to make Head against them, Armed Two-thousand of the Helotae, or Lacedaemonian Slaves, that he might make a fit Body to Oppose Antigonus' Leucaspidae, or White Shields; but ventured not to List any more of them, tho' Laconia was at that time Furnished with much greater Numbers (c) Plutarch. Cleomene. . And their Prudence in this Case deserves Commendation, for having exasperated them so much by their hard Usage, they had no reason to expect any Mercy from them, if ever they should get the upper hand. And to me it seems not much less than a Miracle, that Four-hundred-thousand Men should groan under the Oppression of Twenty, or Thirty-thousand (for those, I have told you already, were the Numbers of the Slaves, Citizens, and Sojourners, in Attica) without ever (some few times excepted) attempting to assert their Liberty; when 'tis evident, they wanted not strength to turn the State upside down; and impossible, but that they might have met with many Opportunities, especially in times of War, Sedition, and Tumults, in which the City was continually embroiled, to accomplish such a design. But this must be ascribed partly to the watchful Eye, their Masters, and the whole State had upon them; and partly, to that Cowardice and Degeneracy, which usually in a great measure corrupt and debase the Minds of those, that Fortune has placed in a servile Condition, however Noble and Daring they be by Nature; for it is a true saying of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. True Valour ne'er can animate that Mind, Whose inbred Seeds by Slavery are confined. Mr. Abel. But neither the Care of the State, nor the great Power that Oppression has to debase Men's Souls, could always keep them in Subjection; but Nature sometimes would exert its self, when either a fair Opportunity invited, or some insufferable Oppression compelled them to endeavour the Recovery of their Liberties, that is, their Lives, their Fortunes into their own Hands. Athenaeus reports, that in Attica they once seized upon the Castle of Sunium, and committed Ravages throughout the Country; and at the same time made their second Insurrection in Sicily, for in that Country they frequently Rebelled, but were at last reduced with great Slaughter, no less than a Million of them being Slain (a) Athenaus' Deipn. l. VI . Several other efforts we find made by them in other Places, to the great danger, and almost utter subversion of those Countries. Sometimes, in times of War, the Slaves would run over to the Enemy, and this Desertion they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Aristo●h, Equit. , which, excepting Theft, a Crime almost peculiar to them, was the most common Offence they committed, being in most Places the only way they had to deliver themselves; but if they were taken, they were made to pay dearly for their desire of Freedom, being bound fast to a Wheel, and Unmercifully beaten with Whips, as the Comedian tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Aristoph. Pace. . If wretched Slaves harassed, and wearied out Under the Thraldom of dire Servitude, Should but anticipate sweet Freedom's Joys, And make Revolt to their more gentle Foes, Fast to a Wheel being bound with Cords, they're Whipped. Mr. Abel. The same Punishment was inflicted on them for Theft, as we learn from Horace (a) Epist. lib. I. , Non furtum feci, nec fugi, si mihi dicat Servus, habes pretium, loris non ureris, aio. Suppose, my Slave should say, I neither Fly Nor Steal: Well, thou hast thy reward, say I, Thou art not Scourged.— Mr. Creech. Sometimes they were racked upon the Wheel, (a Cruelty never practised upon any Freeborn Person) to Extort a Confession from them, when they were suspected to have been Accessary to any Villainous Design, as Aristophanes informs us in his first Comedy, where one says to a Slave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— We ought to Wrack you with incessant Pain, To force you to reveal your Rogueries. Mr. Abel. The common way of correcting them for any Offence, was to Scourge them with Whips, wherefore a Villain, that had been guilty of any Crime that deserved Punishment, was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stand in need of, and, as it were, Itch for a Scourge. Sometimes to prevent their shrinking, or running away, they were tied fast to a Pillar; and therefore Hyperides in Pollux saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For so, I think, that place ought to be read, and not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.. (b) On. l. III. c. VIII. As the Vulgar Editions have it. If they stood guilty of any notorious Offence, they were Condemned to Grind at the Mill, a Labour exceeding toilsome in those Days, when they were forced to beat their Grain into Meal, being unacquainted with the easy way of Grinding, that is used amongst us, and was the invention of later Ages. And therefore when they had a mind to express the greatness of any Labour, or Toil, it was usual to compare it to Grinding in a Mill, Tibi mecum erit, Crasse, in eodem pistrino vivendum, says Tully (c) De Orat. , that is, You and I, Crassus, must undergo the same troublesome course of Life. But beside the Labour they were put to, they were beaten with Rods, or Scourges, sometimes, if their Offence was very great, to Death, as we learn from Terence, the Scene of whose Drama is laid in Attica, Verberibus caesum te in pistrinum, Dave, dedam usque ad necem (a) Andria. . I'll have you flayed, you Villainous Cur, to Death. Mr. Abel. Or else, as others understand this Place, they were Condemned to that Punishment, as long as they lived. These Mills, were called in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Word, because of the Cruelty exercised upon poor Slaves there, Pollux tells us, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unlucky, or Inauspicious, and not to be named, and therefore calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had several Names from the different Sorts of Grain, that was ground in them, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to examine upon the Rack, as was usual in that Place (b) Pollux l. III. c. VIII. Hesychius. Suidas. Etymolog. . Beside this, they Stigmatised them, in the Forehead, for the most part, and sometimes in other places, for, as Galen observes (c) Lib. VI , it was Customary to Punish the Member that had Offended, if the Slave was a Glutton, his Belly must suffer; if a Tell-tale, his Tongue must be cut out, and so of the rest. The common way of Stigmatising was by burning the Member with a red-hot Iron, upon which certain Letters were Engraven, till a fair Impression was made, and then pouring Ink into the Furrows, that the Inscription might be the more conspicuous and legible. Persons thus used, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Pollux; or Attagae, because that Bird was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of divers colours, as Aristophanes tells us (d) Avibus. . Pliny calls them Inscripti (e) Lib. XVIII. c. III. ; and others Literati, as Plautus, — sic hic literatus me sinat (f) Casina Act. II. Sc. VI . And what the same Author means by Trium literarum homo, no man can be ignorant. This Punishment was seldom, or never inflicted upon any, but Slaves, and with them it was so frequent, that the Samians, when they gave a great number of Slaves their Liberty, and admitted them to Offices in the State, were branded with the Infamous name of Literati, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Samian People (Fie for Shame) For store of Letters have great Fame, Dr. Littleton. Saith Aristophanes in Plutarch (g) Pericle. ; tho' others, and amongst them Plutarch himself, assign different Reasons for this Appellation (h) Erasm. Adag. . This was the greatest mark of Infamy, that could be inflicted on them, and therefore Phocylides advises to forbear it, even in Slaves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) V. 212. . Brand not your Slave with Characters of Infamy. On the contrary in Thrace, Herodotus tells us, it was accounted a Badge of Honour, and used by none but Persons of Credit, nor omitted, but by those of the meanest Rank (b) Lib. V. . At Athens, Slaves had a little more Humanity shown them, than in most other Places, for if any of them were grievously Oppressed, they were allowed to fly for Sanctuary to Theseus' Temple, whence to force them was a piece of Sacrilege (c) Plutarch. Theseo. . And those that had been Barbarously treated by their Masters, had the Privilege of commencing a Suit at Law against them, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former of which was against such, as had made any violent Attempts upon the Chastity of their Slaves; the latter against those, that had used too much Severity in Punishing them; and if it appeared, that the Complaint was reasonable and just, the Master was obliged to Sell his Slave. Beside the being delivered from the injurious Treatment of Tyrants, the Slaves at Athens had a great deal the Advantage of their Brethren in other Places, in many Respects; they might use their Tongues with far greater Freedom, as appears every where from the Comedies of Aristophanes, Plautus, and Terence; and indulge themselves in the Enjoyment of a great many Pleasures, that in other Places they had not the smallest Taste of, insomuch that Demosthenes tells us, The Condition of a Slave in Athens was preferable to that of a Free Denizon in some other Cities (d) Philipp. III. , and Plautus sufficiently testifies the truth of what he saith, Atque id ne vos miremini, homines servulos Potare, amare, atque ad coenam condicere; Licet hoc Athenis— (e) Sticho. . The Laws at Athens done't our Slaves restrain From Pleasure, Mirth, and Gaiety of Life, For they may revel, be inflamed with Love, And live as much at Ease, as some Free Denizens. Mr. Abel. Farther, they were permitted to get Estates for themselves, paying only a small Tribute to their Masters every Year out of them, and if they could procure as much as would pay for their Ransom, their Masters had no power to hinder them from buying their Liberty, as may be observed from the same Author, who introduces a Slave speaking in this manner, Quid tu me vera libertate territas? Quod si tu nolis, filiusque etiam tuus, Vobis invitis, atque amborum ingratiis, una libella liber possum fieri (a) Casina. . Pray, Sir, good Words, since nor you, nor your Son Can me my Liberty deny, altho' You pour out threatenings with such rigorous awe, For if I please, one Pound can me release, And purchase Freedom.— (Mr. Abel.) Sometimes, if they had been faithful, and diligent in their Master's Business, they dismissed them of their own accord; and upon the Performance of any remarkable Service for the Public, the State usually took care to reward them with Liberty. Such of them as were admitted to serve in the Wars, were seldom left in the Condition of Slaves, either for fear the Remembrance of their former Oppression might move them to revolt to the Enemy, or raise a Sedition at Home, so fair an opportunity being put into their Hands; or, to animate them with greater Courage and Constancy to oppose the Invaders, when they were to receive so great a Reward for the Dangers they underwent; or, because it was thought unreasonable, that such as hazarded their Lives in Defence of their Country's Liberty, should themselves groan under the heavy Yoke of Slavery, and be deprived of even the smallest part of that, which was in a great measure owing to their Courage and Loyalty; for one, I say, or all these reasons, such as upon emergent Occasions took up Arms for the public Safety, seldom failed of having their Liberty restored to them. An instance whereof, to mention no more, we have in the Slaves, that behaved themselves Valiantly in the Sea-Fight at Arginusae, where the Athenians obtained a signal Victory against Callicratidas, the Lacedaemonian Admiral; and therefore the Slave in Aristophanes, being almost ready to faint under an heavy Burden, accuseth his own Cowardice, that hindered him from listing himself amongst the Marine-Forces, and thereby recovering his Liberty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Ranu Act. ay Scen. I. ; Pox take this Heart, that durst not meet In boisterous Seas the Spartan Fleet. Slaves, 〈◊〉 long they were under the Government of a Master, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but after their Freedom was granted them, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not being, like the former, a part of their Master's Estate, but only obliged to some grateful Acknowledgements, and small Services (c) Chrysippus de Concordia l. II. , such as were required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom they were in some few things inferior; but seldom, perhaps never, arrived to the Dignity of Citizens, especially if they had received their Freedom from a private Person, and not upon a Public Account; for such as were advanced for Public Services, seem to have lived in greater Repute, and enjoyed a larger share of Liberty, than others, that had only merited their Freedom, by the Obligations, they had laid upon particular Persons. A Tribute of twelve Drachms was exacted of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the same with an addition of Three Oboli was required of the Free'd-men (a) Harpocr●t. . Also they were obliged to choose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was to be no other, than the Master, out of whose Service they had been released; upon him they attended almost in the same manner with the Roman Liberti, and Clientes; but in Case they behaved themselves Stubbornly, and Ungratefully towards him, he had power to Arrest them, and carry them before a Judge, by whom, if they were found Guilty, they were deprived of their Liberty, and reduced to their former miserable Condition; this Suit was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name was also given to the complaints made by Servants, and Free'd-men against their Masters, and Patrons, which both of them were allowed to Prefer, if they were not treated with all the Humanity that was thought due to their respective Conditions; but because all the Free'd-men's public Business, like that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was to be managed chiefly by Proxies; at their restauration to Liberty, both of them had the Privilege of choosing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Curator, who in case his Client received any Injury from his Patron, was to Defend him, to Appeal for him, and plead his Cause before the Judges, who out of respect to the Patron, were appointed out of his own Tribe (b) Suidas, Harpocrat. . This was the Condition of Slaves in Athens, which, tho' in itself deplorable enough, yet if compared with that of their Fellow-sufferers in other Cities, seems very easy, at least tolerable, and not to be repined at. I might here give you an account, of the various Conditions of Slaves in the several Countries of Greece, such as the Penestae in Thessaly; the Clarotae, and Mnoïtae in Crete; the Corynephori at Sicyon; the Gymnitae at Argos, and many others; but I shall only at present lay before you the State of the Helotae in Sparta, which, because of the frequent mention made of them in Authors, must not be omitted; and from their Treatment (tho' they were a more Gentile sort of Slaves, and enjoyed more Privileges (c) Pollux. l. III. ●. VIII. than the rest) will appear the Truth of what Plutarch tells us, was commonly said of Sparta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That in Sparta he that was Free, was most so; and he that was a Slave, was the greatest Slave in the World (d) Plutarch. Lycarg. . The Helotae were so called from Helos, a Laconian Town, Conquered by the Spartans', who made all the Inhabitants Prisoners of War, and reduced them into the condition of Slaves (e) Strabo l. VIII. Harpocrat. . The Freemen of Sparta, were forbidden the Exercise of any mean or Mechanical Employment, and therefore the whole Care of supplying the City with Necessaries was devolved upon the Helots', the Ground was tilled, and all sorts of Trades managed by them, whilst their Masters, Gentlemen like, spent all their time in Dancing, and Feasting, in their Exercises, Hunting matches, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or places where good Company used to meet (a) Plutarch. Lycurgo. . But the being Condemned to such Drudgeries all their Lives, had been, at least, supportable, had they not been also treated in the most Barbarous manner, abused beyond the patience of Man, and often Murdered without committing any Fault, and without any show of Justice. And of this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or secret Law, is a sufficient proof; It was an Ordinance, (these are Plutarch's own Words,) by which those, who had the care of the Youngmen, dispatched privately some of the ablest of them into the Country, from time to time, Armed only with Daggers, and taking a little necessary Provision with them; these in the Daytime, hid themselves in the Thickets and Cliffs, and there lay close; but in the Night issued out into the Highways, and Murdered all the Helots' they could light upon; sometimes they set upon them by Day, as they were at work in the Fields, and killed them in cold Blood, as Thucydides reports, in his History of the Peloponnesian War. The same Author tells us, (saith Plutarch,) that a good number of them being crowned by Proclamation, (which was a token of their being set Free) enfranchised for their good Services, and led about to all the Temples in token of Honour, disappeared all of a sudden, being about the number of Two-thousand, and no Man either then, or since could give any Account, how they came by their Deaths. Aristotle adds, that the Ephori, so soon as they were entered into their Office, used to declare War against them, that they might be Massacred with a pretence of Law. It is confessed on all hands, (proceeds my Author,) that the Spartans' dealt with them very hardly; for it was a thing common to force them to drink to Excess, and to lead them in that Condition into their Public Halls, that their Children might see, What a contemptible and beastly sight a drunken man is. They made them to Dance uncomely Dances, and Sing ridiculous Songs; forbidding them expressly to use any that was Serious, and Manly, because they Would not have them Profaned by their Mouths. For this reason, when the Thebans made an Incursion into Laconia, and took a great number of the Helots' Prisoners, they could by no means persuade them to Sing the Odes of Terpander, Alcman, or Spendon, Poets in repute at Lacedaemon, For (said they) they are our Master's Songs, we dare not Sing them (b) Plutarch. ibidem. . Having given you a Survey of the usage, Slaves generally met with amongst the Ancients, it remains that I give you an account how they came to fall into this deplorable Condition, from that Liberty, which all Men are by Nature made Masters of. And it seems to have happened these Three ways: First, from Poverty, whereby Men being unable to subsist of themselves, and perhaps, deeply in Debt, were forced to part with their Freedom, and yield themselves Slaves to such as were able to maintain them; or Sell their Bodies to their Creditors, and pay them in Service, what they were not able to do in Money. Secondly, Vast numbers were reduced to Slavery by the chance of War, by which the Conquered became wholly at the disposal of their Conquerors. Thirdly, By the perfidiousness of those that Traded in Slaves, who would often Steal Per●ons of Ingenuous Birth and Education, and Sell them. Aristophanes tells us, the Thessalians were notorious for this sort of Villainy, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Plut. Act. II. Sc. V. . POU. How will you, Sir, get Slaves? CHR. I'll Buy with Coyn. POU. But where? since all the Merchants leave of Sale, Having got Wealth enough. CHR. I'll warrant you, Slave-mongers will come here from Thessaly, Driven by hopes of getting more.— Mr. Abel. But if any Person were convicted of having betrayed a Freeman, he was severely Punished by Solon's Laws, except it were a Daughter, or a Sister, for those they were permitted to Sell, if they had caught them with a Man (b) Plutarch. Solone. . At Athens, they had several places in the Forum appointed for the Sale of Slaves, of which I have spoken already; and upon the first of every Month, the Merchants, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ brought them into the Market, and exposed them to Sale (c) Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Equit. , the Crier standing upon a Stone erected for that purpose, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and calling the people together (d) Pollux l. III. c. VIII. ; whence Cicero opprobriously calls the Tribunes, emp●os de Lapide, because they were suspected to have been hired to the management of an Affair (e) Orat. in Pi●●nem. . At Athens, when a New-bought Slave was first brought Home, there was an Entertainment provided to welcome him to his new Service, and certain Sweetmeats were poured upon his head, which for that reason they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) Aristoph. Pluto, & Pollux loc. cit. . But I do not find that this Ceremony was practised in other Places; tho' in all Countries, Slaves were Bought and Sold like other Commodities; the Thracians are particularly remarkable for Purchasing them with Salt, and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Eusta●hi●● adds, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signified those, that were Bought at a very low Rate. The Chians are reported to have been the first that gave Money for them (a) C●●l. Rhod. Antiquitat l. XXV. c. IX. ; whereas before, they were usually exchanged for other Commodities; indeed, the Ancient Trade was wholly managed that way; Homer's Heroes are often said to have exchanged their Captives for Provisions, and particularly at the end of the Seventh Iliad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Grecian Chiefs by bart'ring of their Ware, Their choice Provisions, and their Wine prepare; Some Brass exchange, some Iron, some Beast's hides, Some Slaves of War, some Cattle.— Mr. Abel. Whence it appears, that the Barbarous Oppression, and Cruelty used towards Slaves, was not an effect of the Pride of later Ages, but practised in the most primitive and simple Times; how long it continued, is not certain. Adrian is said to have been the first, that took away from Masters, the power of putting their Slaves to Death, without being called to Account for it. And in the Reign of Nero, and other Cruel Emperors of Rome, the Masters were forced to give them Civil Treatment, for fear they should accuse them, as Persons disaffected to the Government. But the growth of Christianity in the World seems to have put a final Period to that unlimited Power, that Lords i● former Ages claimed over their Slaves; for the Christians behaved themselves with abundance of Mildness, and Gentleness towards them; partly, to encourage them to embrace the Christian Religion, the Propagation of which they aimed at more, than the Promotion of their own private Interests; and partly, because they thought it Barbarous, and Unnatural, that Persons endued by Nature with the same Powers and Faculties, the same Tempers and Inclinations with themselves, should be treated with no more Kindness, than those Creatures, that are without Reason, and have no Power to reflect on their own Condition, nor to be sensibl● of the Miseries they lie under. CHAPTER XI. Of the Athenian Magistrates. THE Magistrates of Athens are divided by Aeschines (a) Orat. in ●tesiphont. Ulpian. in Androtiana. into Three sorts, the Ground of which Distinction, is taken from the different methods of their Election, and Promotion. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were such as received their Dignity from the People, met together in a Lawful Assembly, and were so called from the manner of their Election, in which the People gave their Votes by holding up their Hands. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those that owed their Promotion to Lots, which were drawn by the Thesmothetae, in Theseus' Temple. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were extraordinary Officers, appointed by the whole People, or particular Tribes, to take care of any Business; such were the Surveyors of the public Works, and such like. According to Solon's Constitutions, no Man was capable of being a Magistrate, except he was possessed of a considerable Estate; but by Aristides' means, the Poorer sort were admitted to a share in the management of the Government, and every Free Denizon rendered capable of appearing for the highest Preferments. Yet such was the Modesty of the Commons, that they left the chief Offices, and such as the care of the Commonwealth depended upon, to Persons of superior Quality, aspiring no higher, than the management of petty and trivial Businesses (b) Xenophon de Rep. Athe●. . But tho' no Man's Quality, or Condition, could exempt him from bearing public Offices, yet his course of Life, and Behaviour might; for if any Man had lived a Vicious, and Scandalous Life, he was thought unworthy of the meanest Office; it being improbable that a a Person, that could not behave himself so as to gain Reputation in a private Capacity, should be able to demean himself Prudently and Wisely in a public Station; or that he, who had neglected his own Concerns, or failed in the management of them, should be capable of undertaking public Business, and providing for the Commonwealth. And therefore before any Man was admitted to a public Employ, he was obliged to give an account of himself, and his past Life, before certain Judges in the Forum, which was the Place appointed for this Examination, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Lysiae Orat. in Evandr. Aeschines contra Timarchum. . Nor was this alone thought sufficient, for tho' at this time they passed the Trial with Credit, yet in the first Ordinary Assembly after their Election, they were a second time brought to the Test, when, if any thing Scandalous was alleged, and made out against them, they were deprived of their Honours (d) Demosthen. in Theoc●. . And when their Offices were expired, they were obliged to give an account of their Management to the Notaries, and the Logistae, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if any neglected to do it, or, had not undergon the former Probation, the People were forbidden, by an express Law, to present him with a Crown, which was the usual Reward of such as had gained themselves Honour and Reputation, by ●he careful and wise Management of public Employments. Also till ●heir Accounts were passed, they w●re not permitted to Sue (a) Suidas, Hesychius, Aeschin. Orat. de Ement. Legat. for any other Office, or Place of Trust, or to Travel into any Foreign Country, or to dispose of their Estates, or any part of them, whether by Will, or Consecrating them to Pious uses, or any other way; but the whole was to remain entire, that in case they should be found to have embezzled the Public Revenues, the City might not lose by ●hem (b) Aeschin. in Ctesiphont. . The Day in which the Magistrates entered upon their Offices, was the ●irst of Hecatombaeon, the first Month in the Athenian Calendar; it was a Solemn Festival, which from the occasion had the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was celebrated with all the expressions of Mirth, and Joy used at ●uch public Days. Also Sacrifices were Offered to the Gods by the Senators, and most of the other Magistrates; and Prayers made for the Prosperity of the City, in the Chapel of jupiter and Minerva, the Counselors (c) Suidas, Ulpian. in Medianam, Anti●hon. Orat. de ●hore●ta. . CHAPTER XII. Of the Nine Archons, etc. THE chief of Magistrates of Athens were Nine in Number, and had all the common Name of Archontes, or Rulers. They were elected by Lots, but were not admitted to their Offices, till they had undergone a twofold Trial, one in the Senate-house, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a second in the Forum, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Questions which the Senate proposed to them, were such was these, Whether they were descended from Ancestors, that had been Citizens of Athens from three Generations? Of what Tribe, and Hundred they were, and whether they bore any Relation to Apollo, and jupiter Herceus? Whether they had been Dutiful to their Parents, had Served in the Wars, and had a competent Estate (d) Demosth. in Eubulid. Pollux Onom. l. VIII. c. XIII. ? And, as some are of Opinion, the same Questions were demanded of all the other Magistrates (e) Dicaear●●●● contra Aristogit. . But what was more peculiar to these Magistrates, was the Oath required of them, before their Admission, in the Portico, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this Effect; That they would observe the Laws, and administer Justice without partiality, would never be corrupted by Bribes, or if they were, would dedicate a Statue of Gold to the Delphian Apollo: From thence they went into the Citadel, and there repeated the fame Oath. This done, they undertook their Charge, some parts of which were to be executed by them separately, according to their respective Offices, others equally concerned them all. They had all the Power of Punishing Malefactors with Death, were all Crowned with a Garland of Myrtle; they had a joint Commission for appointing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Lots, Electing out of every Tribe one; as also of Constituting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of enquiring into the Behaviour, and Management of other Magistrates, and deposing such as were by the Suffrages of the People declared to be unworthy of bearing the Office, that had been committed to them (a) Pollux ibid. Idem ubique laudatur in his capitibus. . And as a recompense for their Services, they were free from all Taxes, and Contributions exacted of other Citizens for the Building of Men of War, which was an immunity never granted to any besides themselves. And thus much of the Nine Archons in common, I shall now speak of them in particular; only first begging leave to tell you, that concerning the first Original of their Names nothing certain is recorded; but Sigonius conjectures, that the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were in imitation of the chief Magistrates of former Ages, wherein the City was first Governed by Kings, and then by Archons'; and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in memory of the General of the Army, a Officer usually created by the first Kings to assist them in times of War. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as their Name imports, seem to have been constituted in behalf of the People, to protect them in the possession of their Laws and Liberties, from the usurpation of the other Archons, whose power before Solon's regulation of the Commonwealth seems to have been far greater; and more unbounded, than afterwards; for by that Lawgiver it was Ordered, that their Offices should consist chiefly in these Things, that follow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called by way of Eminence, was Chief of the Nine, and is sometimes named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Year took its denomination from him. His Jurisdiction reached both Ecclesiastical, and Civil Affairs. It was his Business to determine in all Causes betwixt Men and their Wives; concerning Wives brought to Bed after the Death of their Husbands; concerning Wills and Testaments; concerning Dowries, and Legacies; 〈◊〉 take care of Orphans, and provide Tutors, and Guardians for them; to hear the Complaints of such as had been injured by their Neighbours; and to Punish such as were addicted to Drunkenness; also to take the first cognizance of some public Actions, such were those they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which in their place. He kept a Court of Judicature in the Odeum, where Trials about Victuals, and other Necessaries were brought before him. It was his Duty also to appoint Curators, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make Provision for the Celebration of the Feasts, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with some other Solemnities; to take care for the regulation of stageplays, and provide Singers, Choristers, and other Necessaries for them (a) Pollux Onomastic. hic & ubique, Lipsias in Aleibiadem. Demosthen. in Macartat. Suidas, Harpocration, & ubique in his capitibus. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had a Court of Judicature in the Royal Portico, where h● decided all Disputes that happened amongst the Priests, and the Sacred Families, such as were the Ceryces, Eteobutadae, etc. to whom certain Offices in the Celebration of Divine Worship belonged by Inheritance. Such also, as were accused of Impiety, or Profanation of any of the Mysteries, Temples, or other Sacred things were brought before him. It was his Business to assist in the celebration of the Eleusinian, and Lenaean Festivals, and all those, in which they ran Races with Torches in their hands, viz. Panathenaea, Hephaestia, and Promethea; and to Offer public Sacrifices for the Safety, and Prosperity of the Commonwealth; in several of which Duties, he had the Assistance of his Wife, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, if not descended from a Family that was of the whole Blood of Athens, or had been Married to another Husband before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was not duly qualified for her Place by Law. Beside this, he had some concernment in Secular Affairs, for Disputes about inanimate things were brought before him; as also accusations of Murder, which it was his Business to take an Account of, and then refer them to the Areopagites, amongst whom he had a right of Suffrage, but was obliged to lay by his Crown, (which was one of the Badges of his Office) during the Trial (b) Demosthenes in Lacritum, & Nearam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had under his care all the Strangers, and Sojourners in Athens, and exercised the same Authority upon them, that was used by the Archon towards the Citizens. It was his Duty to Offer a Solemn Sacrifice to Enyalius, (who is by some taken for Mars, by others for one of his Attendants) and another to Diana, Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from one of the Athenian Burroughs; to celebrate the Exequys of the famous Patriot Harmodius; and to take care, that the Children of those Men that had lost their Lives in their country's Service, should have a competent Maintenance out of the public Exchequer. But because these three Magistrates were often, by reason of their Youth, not so well skilled in the Laws, and Customs of their Country, as might have been wished, that they might not be left wholly to themselves, it was Customary for each of them, to make choice of two Persons of Age, Gravity, and Reputation to sit with them upon the Bench, and direct them as there was Occasion. These they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Assessors, and obliged them to undergo the same Probation in the Senate-house, and public Forum, with the other Magistrates, and like them too, to give an Account how they had behaved themselves in their respective Trusts, when their Offices were expired. The six remaining Archons were called by one common Name, Thesmothetae. They received Complaints against Persons Guilty of false Accusations, of Calumniating, of Bribery, of Impiety, which also was part of the King's Office, but with this difference, that the Accusers did only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inform against the Impious, by word of Mouth at the King's Tribunal, whereas before the Thesmothetae, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver in their Indictment in Writing. Also all Causes, and Disputes between the Citizens, and Strangers, Sojourners, or Slaves, and Controversies about Trade and Merchandise were brought before them. Appeals to the People were Preferred, the public Examination of several of the Magistrates performed, and the Suffrages in public Assemblies taken by them. They ratified all public Contracts, and Leagues, appointed the Days upon which the Judges were to sit, and hear Causes in their several Courts of Judicature, took care that no Laws should be established, but such as conduced to the Safety, and Prosperity of the Commonwealth, and Indicted those, that endeavoured to seduce the unwary Multitude, and persuade them to give their Consent to what was contrary to the Interest of the Commonwealth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ten Officers appointed to assist the Archons, and pass the Accounts of the Magistrates, and to set a Fine upon such as they found to have imbezzled the public Treasure, or any way injured the Commonwealth by their maladministration. Aristotle (a) Polit. l. VI cap. ultimo. tells us, they were sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others will have them to be the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but these are by Aristotle said to be distinguished from them. CHAPTER XIII. Of the Athenian Magistrates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Eleven, so called from their Number, were elected out of the Body of the People, each of the Ten Tribes sending one; to which there was added a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Register, to make up the Number; sometimes they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keepers of the Laws, which appellation was taken from their Office, being in some things not unlike that of our Sheriffs; for they were to see Malefactors put to Execution, and had the Charge of such as were committed to the public Prison. They had also Power to seize Thiefs, Kidnappers, and Highwaymen upon Suspicion, and, if they confessed the Fact, to put them to Death; if not, they were obliged to Prosecute them in a Judicial Way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Magistrates that presided over the Athenian Tribes, one of which was allotted to each of them. Afterwards, this Name became peculiar to a Military Command, and the Governors of Tribes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Business was to take care of the public Treasure, that belonged to each Tribe, to manage all their Concerns, and call them together to Consult, as oft as any thing happened, that required the presence of the whole Body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seem to have had, in most things, the same Office, with respect to particular Tribes, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had, with respect to the Commonwealth. They were chosen out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Nobility, had the care of public Sacrifices, and other Divine Worship peculiar to their respective Tribes, and kept their Court in the Portico called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had in the several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Power, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercised over the whole Tribe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had the same Offices in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, took care of their Revenues, out of which they paid all the Duties required of them, assembled the People in the Burroughs under their Jurisdiction, all whose Names they had written in a Register, and presided at the Election of Senators, and other Magistrates chosen by Lots. Sometimes we find them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Burroughs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because each of them was obliged, besides two Horsemen, to furnish out one Ship for the public Service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Six in Chief, but were assisted by Thirty inferior Officers, in laying Fines upon such as came not to public Assemblies, and making Scrutiny amongst those that were present; such also as were busy in the Market they compelled to leave their Buying and Selling, and attend on the public Business, and this they did by the help of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were certain petty Officers, or rather Servants, much like the Roman Lictors, and our Sheriff's Livery-men, Bailiffs, etc. the City of Athens had a Thousand of them, that lived in Tents, erected in the middle of the Forum, and were afterwards removed to the Areopagus. Their name seems to have been taken from the Arms they usually carried with them, in the same manner that the Life-guards of Kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Name, that was taken from their Offices; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Peusinus, one of the Primitive Athenians, that either first instituted this Office, or gave rules for the Ordering of it; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Country of Scythia, for generally Men of that Country were chosen into this Place, as being Brawny, Sturdy Fellows; and therefore one of them is introduced by Aristophanes, speaking in an uncouth and Barbarous manner (a) Aristophanes, ejusque Scholiast. Acharn. & Thesmoph. . But to return to the Lexiarchi, They were the Persons that had the keeping of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or public Register of the whole City, in which were written the Names of all the Citizens, as soon as they came to be of Age to enter upon their paternal Inheritance, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Officers, whose Business it was to see that both the Magistrates, and Common People lived conformably to the Laws, and to Punish the Stubborn and Disobedient (a) ●icero de Legib. lib. III. Colume●la de Re Rust. lib. XII. cap. III. . To this End in public Assemblies they had Seats appointed with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be ready to Oppose any Man that should Act contrary to the Laws, and received Customs, or Promote any thing against the public Good. As a Token of the Honourable Station they were placed in, they always wore a white Ribbon in the Solemn Games, and public Shows, and had Chairs erected for them, over-against those of the Nine Archons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were a Thousand in Number, their Office was not (as the Name seems to imply) to enact new Laws by their own Authority, for that could not be done without the approbation of the Senate, and the People's ratification; but to inspect the old, and if they found any of them useless, or prejudicial, as the State of Affairs than stood, or Contradictory to another, they caused them to be abrogated by an Act of the People. Beside this, they were to take care that no Man should Plough, or Dig deep Ditches within the Pelasgian Wall, to apprehend Offenders, and send them to the Archon. CHAPTER XIV. Of the Athenian Magistrates. THE Treasurers, and General Receivers of Athens were of several Sorts; but before I proceed, to give an Account of their Offices, it will be necessary to premise a word or two concerning the public Revenues; which are by the Accurate Sigonius divided into these four following Sorts; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify those Revenues that were brought in by Lands, Mines, Woods, and other public Possessions, set apart for the use of the Commonwealth; and the Tributes paid by the Sojourners, and the Free'd-Servants; as also the Customs required of certain Arts, and Trades, and particularly of Merchants for the exportation, and importation of their Goods. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were the annual Payments exacted of all their Tributary Cities, which after Xerxes' Overthrow, were first levied by the Athenians, as Contributions to enable them to carry on the War, in case, as was feared, the Enemy should make a new Invasion upon them. The first Collector of this Tax was Aristides, who (as Plutarch reports in his Life) assessed all particular Persons, Town by Town, according to every Man's Ability; and the Sum raised by him, amounted to Four-hundred, and Sixty Talents. To this Pericles added near a Third part, (proceeds my Author) for Thucydides reports, that in the beginning of the Peloponnesian War, the Athenians had coming in from their Confederates Sixhundred Talents. After Pericles' Death the Orators and Men Powerful amongst the People, proceeded to increase it by little and little, till it amounted to Onethousand, and Three-hundred Talents; and that not so much because of the extraordinary Expensiveness of the Wars, as by exciting the People to Largesses, Play-house-expences, and the erecting of Statues, and Temples. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Taxes laid upon the Citizens, as well as Sojourners, and Free'd-Servants, by the Order of the Assembly, and Senate, for the defraying of extraordinary Charges, occasioned by long and unsuccesful Wars, or any other Means. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Fines and Amercements, all which were carried into the Exchequer, except the Tenth part, that was given to Minerva, and the Fiftieth part, which belonged to the rest of the Gods, and the Heroes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having said thus much of the public Money, I shall now proceed to the Persons, that had the Disposal, and Management of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was elected by Lot out of the Prytanes, and had in his Custody the Keys of the public Exchequer, which Trust was thought so great, that no Man was permitted to enjoy it above once. Of the rest of the Honours and Offices of this Magistrate I shall speak in another place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ten in number, and, together with those that had the care of the Money designed to be expended upon public Shows, had the Power of letting out the Tribute-money, and all the Revenues, and Selling Estates that were Confiscated; all which bargains were ratified in the name of their Precedent. Beside this, it was their Office to Convict such as had not paid the Tribute, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Sell them by Auction. Under these were certain inferior Officers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose business it was to Collect the public Money, for such as had Leases of the City's Revenues, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; these were always Persons of good Credit themselves, and beside their own Bonds, were obliged to give other Security for the payment of the Money due according to their Leases, in which if they failed any longer than till the Ninth Prytanea, they were under a Forfeiture of twice the Principal, to be paid by themselves, or their Sureties, upon neglect of which they were all cast into Prison, and their Estates confiscated (a) Suidas, Ulpianus in D●mosthen. etc. . After the expulsion of the Thirty Tyrants, certain Officers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Created, with power to take cognizance of all Complaints about the confiscation of Goods, as appears from an Oration of Lysias in behalf of Nicias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Officers that Rated all those, of whom Taxes and Contributions were required, according to every Man's Ability, kept the public Accounts, and Prosecuted such as were behind hand with their Contributions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ten General Receivers, to whom all the public Revenues, Contribution-money, and Debts owed to the public, were paid, which done, they Registered all their Receptions, and crossed out of the public Debt-book, such as had discharged their Debts, in the presence of the whole Senate. If any Controversy happened about the Money, or Taxes, they had power to decide it, except it was a difficult and knotty Point, or of high Concern, for such they referred to the hearing of some of the Courts of Judicature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a public Notary, appointed, at the first institution of the Office, by Election, and afterwards by Lot, to take a Counter-pain of the Accounts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the prevention of all Deceit, and Mistakes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had the same Offices in the Tributary Cities, that belonged to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own Territories. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those that received the Money due to the City, from Fines laid upon Criminals. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those that received that part of the Fines, which was due to Minerva, and the rest of the Gods, which was done before the Senate. They were Ten in Number, were chosen by Lots out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Nobles, and had power of remitting any Man's Fine, if it was made appear to them, that the Magistrates had unjustly imposed it. Pollux tells us, they were the same with those they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these, as the Scholiast upon Aristophanes' reports, used to receive not only the Money due to the Gods from Fines, but other Incomes designed for Civil Uses, and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distributed amongst the Judges, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were so named q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were a kind of Priests, and used to claim as their Due the Relics of Sacrifices; amongst which were the Skins, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Aristoph Scholar Av●●us, Vespis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Officers appointed upon extraordinary Occasions to inquire after the public Debts, when through the neglect of the Receivers, or by other means they were run up to large Sums, and began to be in danger of being lost, if they were not called in. The distinction of the Officers hitherto mentioned▪ has been taken chiefly from the different Receptions of the public Money; I shall proceed in Sigonius' method, and give you an account in the next place of those, that were distinguished by the different manners of disbursing it. And to this End, you must know the Public Treasure was divided into Three sorts, according to the various Uses in which it was employed, the First, they called 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being such as were expended in civil Uses. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that were required to defray the Charges of the War. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as were consecrated to pious Uses; in which they included the Expenses at Plays, public Shows, and Festivals, because most of them were celebrated in Honour of some of the Gods, or in Memory of some deceased Hero; and Pollux tells us, the Money given to the Judges, and the People, that met in the public Assemblies, was called by this Name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the principal Treasurer, being far superior to all the rest in Honour, and Power, created by the People, and continued in his Office for Five Years, after which, if he had behaved himself with Honesty and Integrity, it was an usual thing for him to be elected a Second and Third time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to have been one that kept a Counterpain of the chief Treasurer's accounts, to preserve them from being falsified, or corrupted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the Paymaster General of the Army. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had the disposal of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Uses above mentioned. But the greatest and most troublesome part of his Office consisted in distributing them to the Poor Citizens, to buy Seats in the Theatre; which Custom was first begun and enacted into a Law by Pericles, to ingratiate himself with ●he Commonalty (a) Plutarch. Pedicle. ; for, as Libanius observes, in the Primitive Ages ●f the Commonwealth, when the theatres were composed of Wood, ●he People, being eager of getting places, used to quarrel among themselves, and sometimes Beat and Wound one another; to prevent ●hich inconvenience, it was ordered that every one, before he entered ●nto the Theatre, should pay two Oboli, or a Drachm, according to Harpocration, for admittance; and least by this means the Poorer sor●●hould be deprived of the pleasure of Seeing, every Man was allowed ●o demand that Sum of the public Exchequer (b) In Olynthi●c. . CHAPTER XV. Of the Athenian Magistrates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were so called from their Office, which was to lay in Corn for the use of the City, and to this end the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was to furnish them with as much Money, as they had occasion for. Athens was Seated in a barren and unfruitful Country, that was no● able to furnish it's own Inhabitants with necessary Provisions, whereby they were forced to ●etch Corn from Foreign Nations, and supply their own Wants by the Superfluities of others, and this it was, that caused them to institute this Office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Fifteen in Number, Ten of which Officiated in the City, and Five in the Piraeeus; their business was to take care, that Corn and Meal should not be Sold at too dear a Price, and to appoint the size of Bread. Nearly related to these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Office was to see, that the Measures of Corn were jus● and equal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ten in Number, Five belonging to the City, and as many to the Piraeeus. Their business lay in the Market, where they had the care of all Vendibles, except Corn; and were especially obliged to see that no Man wronged, or any way circumvented another in Buying, or Selling (a) The●phrast. de Legibus. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wer● Officers that inspected all sorts of Measures, except those of Corn; there were Five of them in the City, and double tha● number in the Piraeeus, in which the greatest Mart in Attica was kept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Officers that belonged to the Haven; they were Ten in number, and the Chief part of their business was, to take care, that two parts, at least, of all the Corn, that was brought into the Port, should be carried into the City, and that no Silver should be exported by any Private person, except such as designed to Trade in Corn (b) Demosthen. in La●ritum. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had Cognizance of Controversies that happened between Merchants, and Mariners, and examined Persons, that, being the Children of Strangers both by the Father, and Mother's side, had by fraud inserted their Names into the public Register, thereby claiming the Privileges of Freeborn Citizens; this they did upon the Twenty-sixth of every Month. Not much different from these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Sigonius, and Emmius' account of them, only they were to hear such Causes in matters of Trade, as required dispatch, and could not be differred to the Monthly Sessions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Pollux tells us, that, beside those Trials, they had Cognizance of Controversies about Feasts and public Entertainments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were public Scavengers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were the Surveyors of the Ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those that took care of the Aqueducts, and other Conveyances of Waters. But the Fountains belonged to oth●● Officers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Offices of these Four are b● Aristotle comprehended under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Officers, with whom was entrusted the Care, Contrivance, and Management of all public Edifices, except the City-Walls, for which there were peculiar Curators, called from their Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose number was usually the same with that of the Tribes, every one of which had the choice of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as often as Occasion required. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were in number Ten, and, as their Name imports, took care that the Youngmen behaved themselves with Sobriety and Moderation (a) Aeschin. in Axiocho. . For the same end, the Thesmothetae used ●o walk about the City in the Nighttime, and correct such as they found committing any Disorder (b) Ulpian. in Orat. advers. Mediam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Three Officers, that provided Lights and Torches at the public Entertainments, and took care that every Man drunk his due Proportion (c) Athen●us lib X. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also had an Office at public Feasts, Sacrifices, Marriages, and other Solemnities, and took care that nothing should be done contrary to Custom (d) Idem lib. VI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Magistrates, whose business it was to Regulate the Woman's Apparel, according to the Rules of Modesty and Decency; and set a Fine upon such as were too Nice, and Fantastical in their Dresses, which they exposed to public View in the Ceramicus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Persons of considerable Estates, who by their own Tribe, or the whole People, were ordered to perform some public Duty, or supply the Commonwealth with Necessaries at their own Expenses. Of these there were divers Sorts, all which were elected out of Twelve-hundred of the richest Citizens, which were appointed by the People to undergo, when they should be required, all the burdensome and chargeable Offices in the Commonwealth, every Tribe electing an Hundred and Twenty out of their own Body; tho', as Sigonius has observed, this was contrary to Solon's Constitution, by which every Man of what Quality soever, was obliged to serve the Public, according to his Ability. These Twelve-hundred were divided into two Parts, one of which consisted of such as were possessed of the greatest Estates, the other of Persons of meaner Abilities. Each of these were divided into Ten Companies, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were distinct Bodies, and had distinct Governors, and Officers of their own. They were again subdivided into two Parts, according to the Estates of the Persons that composed them; and thus out of the first Ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were appointed Three-hundred of the most wealthy Citizens in Athens, who upon all Exigences were to furnish the Commonwealth with necessary supplies of Money, and, together with the rest of the Twelve-hundred, were required to perform all extraordinary Duties in their Turns (e) Ulpian. in Olynthiac. II. & Apho●. I. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were at the expense of Players, Singers, Dancers, and Musicians, as oft as there was Occasion for them at the celebration of their public Festivals, and Solemnities (f) L●●ias Orat. de Muneribus, Plutarch de Prudentia Atheniensium. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were at the charge of the Oil, and such like necessaries for the Wrestlers, and other Combatants (a) Ul●ianus in Leptinian. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were such as upon public Festivals made an Entertainment for their whole Tribe (b) Demosthen. Mediana, & Leptintana. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were obliged to provide all sorts of Necessaries for the Fleet (c) Plutarch. loc. citato. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were required, according to their Abilities, to supply the Public with Money for the payment of the Army, and other Occasions (d) Lysias Orat. de Muneribus. . Beside these, upon extraordinary Occasions, when the usual supplies were not sufficient, as in Times of long and dangerous Wars, the Rich Citizens used generously to Contribute as much as they were able to the public Necessities, beside what was required of them, and could not be avoided. These are by Pollux called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Others there were, that were not properly Magistrates, yet, because they were employed in public Business, must not be omitted in this Place. Such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Orators appointed by the People, to Plead in behalf of any Law, that was to be abrogated, or enacted, of which I have spoken in another place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ten in number, elected by Lots, to Plead public Causes in the Senate-house, or Assembly, and for every Cause wherein they were retained, they received a Drachm out of the public Exchequer. They were sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their Wages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Aristo●han. Scholiast. in Vespas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Ambassadors chosen by the Suffrages of the People to treat with Foreign States. Sometimes they were sent with full Power to act according as themselves should judge most conducive to the Safety and Honour of the Commonwealth, and then they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Plenipotentiaries, and were not obliged, at their return home, to render an Account of their Proceedings; but their Power was usually limited, and they liable to be called in Question, if they exceeded their Commission, by concluding any Business, besides what they were sent about, or in any other Manner, than what was prescribed them. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were usually attended by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Herald; and sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were sent upon Embassies by themselves, as Sigonius observes, especially in the primitive Times, when all Embassies were performed by these Men, who were accounted Sacred and Inviolable, not only as being descended from Mercury, and employed in his Office, but because they were public Mediators, without whom all Intercourse, and hopes of Reconcilement between Enemies must be at an End. Therefore, as Eustathius observes (f) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 183. Edit. Basil. , whenever Ulysses in his Travels dispatched his Scouts to discover what sort of Country and People, the Winds and Seas had brought them to, he always sent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 along with them, whereby they were secured from receiving any harm in all parts of the World, whither they were driven, except in the Countries of the Laestrygones, Cyclopes, and such Savages, as were altogether Barbarous, and void of Humanity. Beside the forementioned Magistrates and Officers, there were several others, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But of these, and such as had Military Commands, or were employed in the divine Service, I shall give an Account in their own places. CHAPTER XVI. Of the Council of the Amphictyones. BEING, in the next place, to speak of the Athenian Councils, and Courts of Justice, I cannot omit the famous Council of the Amphictyones; which, tho' it sat not at Athens, nor was peculiar to that City, yet the Athenians, and almost all the rest of the Grecians were concerned in it. It is commonly thought to have been first instituted, and received its Name from Amphictyon, the son of Deucalion (a) Pausanias' Phocicis, Suidas, etc. ; but Strabo is of Opinion, that Acrisius, King of the Argives, was the first that founded, and gave Laws for the Conduct and Management of it (b) Geogr. l. IX. ; and than it must have its Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Inhabitants of the Countries round about met in that Council (c) Suidas. ; and Androtion in Pausanias tells us, that the primitive Name of those Senators was Amphictiones, however in later Ages it hath been changed into Amphictyones. But the former Opinion receives confirmation from what Herodotus reports of the Place, where this Council was Assembled, viz. That in it was a Temple Dedicated to Amphictyon, and Ceres Amphictyonis (d) Lib. VII. cap. CC. ; and Strabo also reports, that this Goddess was Worshipped by the Amphictyones. The Place, in which they Assembled, was called Thermopylae, and sometimes Pylae, because it was a straight, narrow Passage, and, as it were, a Gate, or Inlet into the Country. Hence these Councillors are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Herodot. Hes●●h. Suidas, Harpocration, Strabo, Pausanias Ach●icis. ; But the Scholiast upon Sophocles tells us, that this Name was given them from Pylades, the Friend of Orestes, who was the first that was arraigned in this Court, having assisted in the Murder of Clytaemnestra. Sometimes they met at Delphi, where they were entrusted with the care of Apollo's Temple, and the Pythian Games, which were celebrated in that Place (a) Pausan. Phocicis, & Achai●is, aliique. , the Situation of which rendered it very commodious for them to Assemble in, for it was Seated in the midst of Greece, as the Geographers tell us. The Persons, that composed this Assembly, were, according to Pausanias, the Representatives of the jonians, amongst whom the Athenians were included, Dolopeans, Thessalians, Aenianians, Magnesians, Meleans, Phthians, Dorians, Phocians, and the Locrians, that Inhabited near Mount Cnemis, and were called, upon that account, Epicnemidii. Strabo reports, that, at their first Institution, they were Twelve in Number, and were delegated by so many Cities. Harpocration also, and Suidas reckon up Twelve Nations, of which this Council consisted, viz. jonians, Dorians, Perrhaebians, Boeotians, Magnesians, Achaeans, Phthians, Melians, Dolopians, Aenianians, Delphians, Phocians. Aeschines reckons only Eleven, instead of the Achaeans, Aenianians, Delphinians, and Dolopians, placing these Three only, viz. Thessalians, Oetaeans, Locrians (b) Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Afterwards, in the Time of Philip, King of Macedon, and Father of Alexander the Great, the Phocians, having ransacked and spoiled the Delphian Temple, were by a Decree of the Amphictyones Invaded by the rest of the Grecians, as a Sacrilegious and Impious Nation, and after a Ten-Years War, deprived of the Privilege of sitting amongst them, together with their Allies, the Lacedæmonians, who were one part of the Dorians, and, under that Name, had formerly Sat in this Assembly; and their vacant Places were supplied by the Macedonians, who were admitted, in return of the good Services they had done in the Phocian War. But about Sixty-eight Years after, when the Gauls, under the Command of Brennus, made a terrible Invasion upon Greece, Ravaging and Destroying all before them, sparing nothing Sacred or Profane, and with a Barbarous and Sacrilegious Fury, Robbed and Despoiled the Delphian Temple; the Phocians behaved themselves with so much Gallantry, signalizing themselves in the Battle above the rest of the Grecians, that they were thought to have made a sufficient Atonement for their former Offence, and restored to their Ancient Privilege and Dignity (c) Pausanias' Phocicis. . In the Reign of Augustus Caesar they suffered another Alteration, for that Emperor, having worsted Antony in a Sea-fight at Actium, in Memory of that Victory Founded a new City, called it Nicopolis, and was desirous that its Inhabitants should be admitted into this Assembly, and to make Way for them, ordered, that the Magnesians, M●leans, Phthians, and Aenianians, who till that Time had distinct Voices, should be numbered with the Thessalians, and send no Representatives, but such as were common to them all; and that the Right of Suffrage, that formerly belonged to those Nations, and the Dolopians, (a People whose State and Name were extinct long before) should be given to the Nicopolitans (a) Idem. ibid. . Strabo, who flourished in the Reigns of Augustus, and Tiberius, reports that this Council, as also the general Assembly of the Achaeans, was at that Time dissolved; but Pausanias, who lived many Years after, under Antoninus Pius, assures us, that in his Time it remained entire, and that the number of the Amphictyones was then Thirty, being delegated by the following Nations, viz. the Nicopolitans, Macedonians, Thessalians, Boeotians, (who in former Times were called Aeolians, and Inhabited some Parts of Thessaly) Phocians, Delphians, Locrians, called Ozolae, with those that lie opposite to Euboea, Dorians, Athenians, and Eu●oeans. This Assembly had every Year only two set Meetings, one in the beginning of Spring, the other in Autumn (b) Strabo. loc. cit. , except some extraordinary Occasion called them together. The Design of their Meetings, was to determine public Quarrels, and decide the Differences that happened between any of the Cities of Greece, when no other Means were left to compose them. Their Determinations were always received with a great deal of Respect and Veneration, and held inviolable, the Grecians being always ready to join against those that rejected them, as common Enemies. An Assembly of Neighbouring Cities, met to Consult about the common Good, seems usually to have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, be●ide the Famous one already spoken of, Strabo mentions another held in the Temple of Neptune, at Troezen, at which the Delegates of the Seven following States were present, viz. Hermione, Epidaurus, Aegina, Athens, the Prasians, Nauplians, and the Orchomenians of Boeotia (c) Geogr. lib. VIII. . CHAPTER XVII. Of the Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Public Assemblies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Assembly of the People met together according to Law, to Consult about the Good of the Commonwealth. It was of two sorts, the First of which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in them the People confirmed and ratified the Decrees of the Senate; or rather, because they were held upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Days constant, and appointed by Law (d) Suidas, Aristoph. Scholar Acharn. . They were held four Times in Five and Thirty-days, which was the time that each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Company of Prytanes, presided in the Senate. The first Assembly was employed in approving, and rejecting Magistrates, in hearing Actions called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and proposals concerning the public Good; as also in hearing the Catalogue of such Possessions, as were confiscated for the Service of the Commonwealth, and several other things. The second made Provision both for the Community, and Private Persons; and it was permitted every Man to prefer any Petition, or speak his Judgement concerning either of them. In the third, Audience was given to the Ambassadors of Foreign States. The fourth was wholly taken up with Religion, and matters relating to the Divine Worship (a) Pollux l. VIII. c. VIII. . The First Assembly was upon the Eleventh Day of the Prytanea; the second, upon the Twentieth; the third, upon the Thirtieth; the fourth, upon the Thirty-third. Some there are, that reckon by the Month, and tell us, that they had three Assemblies every Month, upon the First, Tenth, and Thirtieth Days; or upon the Tenth, Twentieth, and Thirtieth (b) Ulpian. in Demosthen. Aristoph. Scholar . But the former Computation seems to be more agreeable to the Custom of the Ancient Athenians, amongst whom were Ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the number of their Tribes, each of which Ruled Thirtyfive Days, in which they had Four Assemblies. Afterwards, the number of the Tribes being increased by an Accession of two New ones, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were also Twelve in number, each of which ruled a Month, and then perhaps Ulpian's Computation might take place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the People were summoned together, whereas in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they met of their own Accord, without receiving any Notice from the Magistrates, as Ulpian observes (c) In Orat. de fals● Legat. . The Persons, that summoned the People, were commonly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Names, because the Occasion of these extraordinary Assemblies was, for the most part, the coming on of some sudden, unexpected, and dangerous War; sometimes the Prytanes, if the Senate so ordered it, as they usually did, when any Civil Affairs, in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not concerned, required a quicker Dispatch, than could be given them in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pollux, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesychius calls them, were Assemblies held upon some very weighty and momentous Affair, to which they summoned not only those Citizens, that resided in the City, but all that lived in the Country, or were in the Ships, then at Anchor in the Haven. The places, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Assembled, were several, as First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Marketplace; and there, not the Athenians only, but most other Cities, had their public Meetings, because it was usually very capacious. Hence the Assemblies themselves came to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to make a Speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Harpocration observes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Place near the Citadel, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was filled with Stones, or Seats set close together, or from the Crowds of Men in the Assemblies, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by the Comedians taken for the Thronging and Pressing of a Multitude (a) Aristoph. Scholar Acharn. Equit. etc. . It was remarkable for nothing more, than the meanness of its Buildings, and Furniture, whereby in Ages, that most affected Gaiety and Splendour, it remained a Monument of the Ancient Simplicity (b) Pollux lib. VIII. c. VIII. . The Theatre of Bacchus, in later Times was the usual place, in which the Assemblies were held (c) Demosthen. Mediana. , but even then Pnyx was not wholly forsaken, it being against Law to Decree any Man a Crown, or Elect any Magistrates in any other Place, as Pollux, or, at least, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesychius reports. The Ordinary Assemblies were held in the forementioned Places, but such as were called upon extraordinary Occasions, were not confined to any certain Place, being sometimes held in the Piraeeus, where there was a Forum, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Munychia, or any other Place capacious enough to contain the People. The Magistrates, that had the care and management of these Assemblies, were the Prytanes, Epistata, and Proedri. The Prytanes sometimes called the People together, and always before their meeting set up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some place of general Concourse, in which was contained the Matters to be consulted upon in the following Assembly, to the end that every Man might have time to consider of them, before he gave his Judgement (d) Pollux lib. VIII. cap. VIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were so called from the first places, which they had in the Assemblies. Whilst the Tribes of Athens were no more than Ten, the Proedris were Nine in number, being appointed by Lots out of the Nine Tribes, which at that time were exempted from being Prytanes. Their Business was to propose to the People the Things they were to deliberate upon, and determine in that Meeting (e) Ulpianus in Timocrat. , at the End of which their Offices expired. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Precedent of the Assembly, was chosen by Lots out of the Proedris; the chief part of his Office seems to have consisted, in granting the People Liberty to give their Voices, which they were not permitted to do, till he had given the Signal (f) Harpocration, Demosthenes Androtiana, Aeschines in ●tes●ph●nt. . If the People were remiss in coming to the Assemblies, the Magistrates used their utmost Endeavours to compel them; they shut up all the Gates, that only excepted, through which they were to pass to the Assembly, they took care that all Vendibles should be carried out of the Market, that there might be nothing to divert them from appearing; and if this was not sufficient, the Logistae (whose business this was) took a Cord died with Vermilion, with which they detatched two of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Market, where one of them standing on one side, and another on that which was opposite, pursued all they found there, and marked with the Cord as many as they caught, all which had a certain Fine set upon them, as the Scholiast upon Aristophanes observes at this Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Ach●rn. . They in the Forum chat, and up and down Scamper t'avoid the Cord Vermilion-dyed. Mr. Abel. If any Boisterous and Tempestuous Wether, or sudden Storm, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Aristophan. Scholar ibid. , or Earthquake happened, or any Inauspicious Omen appeared, the Assembly was immediately adjourned. But if all things continued in their usual Course, they proceeded in this Manner. First, the place, where they were appointed to meet, was purified by killing young Pigs, which, as was usual in such Lustrations, they carried round about the utmost Bounds of it; on the outside of which no Man was permitted to stand, because those places were accounted Profane and Unsanctified, and therefore unfit for the transacting business of so great consequence, as that in which the Welfare and Safety of the State was nearly concerned; this we learn from Aristophanes, in whom the public Crier warns the People to stand on the inside of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so they called the Sacrifices Offered at Expiations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Person, that Officiated in the Lustration, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Aristoph Scholar ibid. & Concionatric. etc. Suida●, Harpocration. , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Pollux. The Expiatory Rites being ended, the public Cryer made a Solemn Prayer for the Prosperity of the Commonwealth, and the good Success of their Counsels and Undertake (d) Demosthen. Tim●cras. . For amongst the Primitive Heathens, all things were carried on with a great show of Piety and Devotion; and so great a share they thought their Gods had in the management of Human Affairs, that they never undertook any thing of Weight or Moment, especially in public Business, without having first invoked their Direction, and Assistance. Then he pronounced a bitter Execration against such, as should endeavour any thing in that Assembly to the Prejudice of the Commonwealth, praying, That he, and his whole Family might be made remarkable examples of the Divine Vengeance (e) Demosthen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Then the Proedris proposed the things, that were to be Consulted about, and repeated the Decree of the Senate, which, in most businesses of Importance, took care that nothing should be proposed to the Assembly, before it had passed their House. Then the People were asked, whether the Senate's Decree should pass into a Law? and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being antecedent to the final determination. If they approved it, Good; if not, a Consultation was to be held about it, in this Method; The Proedris having given the Command, the Crier proclaimed with a loud Voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who will make an Oration? Then first those, that were above Fifty Years of Age, rose up, and ascending the Suggestum delivered their Opinions, after them the next in Years, and so on to the Youngest (a) Aristophan. Acharn. Demosthenes, & Aeschines in Ctesipho●t.. . For as they judged it unreasonable, that any Man's Quality or Age (so he were not under Thirty) should debarr him from uttering what he had conceived for the good of the Commonwealth, so on the other Hand, it was thought very undecent, and unbecoming for Youngmen to give their Opinions, before they had heard what were the Sentiments of such, as Years and Experience had rendered more fit and able to judge. But the Wisdom of the Lawgiver thought it not expedient to permit every Man without distinction to deliver his Opinion; for such as were convicted of any heinous Crime, of Impiety, Profaneness, or Debauchery, had Fled from their Colours, or were deeply Indebted to the Commonwealth, he excluded from having any thing to do in such Consultations (b) Demosthen. in Aristogit. A●schines in C●esiph●nt. ; it being scarce probable that Persons of wicked Lives, or desperate Fortunes should endeavour any thing conducive to the Peace and Prosperity of the State, but rather that they should design the Confusion and Ruin of it, that themselves might be enriched with the Spoils of Honest Men, and be at Liberty to take their full Career in their unlawful Pleasures, without the restraint of Laws, and fear of Punishments. When the debates were ended, the Crier by the Command of the Epistata, or Proedri as others report, asked the People, Whether they would Consent to the Decree? permitting them to give their Voices, and thereby either establish, or reject it, the doing which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The manner of giving their Suffrages, was by holding up their Hands, and therefore they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Ordain, or Establish any thing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to disannul by Suffrage. This was the common Method of Voting, but in some Cases, as particularly when they deprived Magistrates of their Offices for Maladministration, they gave their Votes in private, lest the Power and Greatness of the Persons accused, should lay a restraint upon them, and cause them to act contrary to their Judgements and Inclinations. As soon as the People had done Voting, the Proedris, having carefully examined the number of the Suffrages, pronounced the Decree ratified, or thrown out, according as the Major-part had approved, or rejected it. The Business being over, the Prytanes dismissed the Assembly, as we read in Aristophanes (a) Acharnens. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. CHAPTER XVIII. Of the Senate of the Fivehundred. By Solon's Constitution the whole Power and Management of Affairs were placed in the People, it was their Prerogative to receive Appeals from the Courts of Justice, to abrogate old Laws, and enact new, to make what Alterations in the State they judged convenient, and, in short, all Matters, whether Public or Private, Foreign or Domestic, Civil, Military, or Religious were determined by them. But because it was dangerous, that Things of such vast Moment, and Concern should be without any farther care committed to the Disposal, and Management of a giddy and unthinking Multitude, that every cunning and subtle Fellow might impose upon by smooth Words, and fair Pretences, and persuade to enact Things contrary to their own real Interests, and destructive of the Commonwealth; the wise Lawgiver to prevent such pernicious Consequences, judged it absolutely necessary for the Preservation of the State, to institute a great Council, consisting only of such as were Persons of the best Credit and Reputation in the City, whose business it should be to inspect all Matters before they were propounded to the People; and take care that nothing, but what had been diligently examined, should be brought before the general Assembly (b) Plutarch. Solone. . At the same time he instituted, at least, regulated another Council, I mean that of the Areopagites, which, tho' inferior to the former in Order and Power, yet was superior to it in Dignity and Esteem, and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the upper Council; to this he gave the Inspection and Custody of the Laws, supposing that the Commonwealth being held by these two, as it were by firm Anchors, would be less liable to be tossed by tumults, and made a prey to such as had Knavery enough to design, and Cunning and Eloquence to entice the People to their own Destruction (c) Idem. . At the first Institution of the former Council, it consisted only of Four-hundred Senators, one Hundred of which were appointed out of each Tribe, for the Tribes in Solon's time were only Four in Number (d) Idem. . They were elected by Lots, in drawing of which they made use of Beans, and therefore Thucydides calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Senate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The manner of their Election was thus: On a certain Day before the beginning of the Month Hecatombaeon, the Precedent of every Tribe gave in the Names of all the Persons within his District, that were capable of this Dignity, and had a mind to appear for it; these were engraven upon Tablets of Brass, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Harpocrat. , and cast into a Vessel set there for that purpose; into another Vessel were cast the same numbers of Beans, an Hundred of which were White, and all the rest Black. Then the Names of the Candidates, and the Beans were drawn, one by one, and those, whose Names were drawn out together with the White Beans, were received into the Senate (b) Sigonius & Emmius de Rep. Athen & ubique in hac parte hujus libri. . About Eighty-six Years after Solon's regulation of the Commonwealth, the number of Tribes being increased by Clisthenes from Four to Ten; the Senate also received an Addition of one Hundred, which being added to the former, made it to consist of Fivehundred, and from that Time, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwards, two new Tribes were added to the former in Honour of Antigonus, and his Son Demetrius, from whom, they received their Names; and then the Number of the Senators was augmented by the accession of another Hundred (c) Stephan. Byzant. de Urbb. & Populis. ; for in both these last Alterations, it was ordered, that out of every Tribe Fifty should be elected into the Senate. As to the manner of Election, that continued the same, excepting only, that instead of an Hundred White Beans drawn by each Tribe, they had now only Fifty, according to the Number of their Senators. After the Election of Senators, they proceeded in the next place to appoint Officers to preside in the Senate, and these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The manner of their Election was thus; The names of the Tribes being thrown into one Vessel with Nine Black Beans, and a White Bean cast into another, the Tribe, whose Fortune it was to be drawn out together with the White Bean, presided first, and the rest in the Order, in which they were drawn out of the Vessel; for every Tribe presided in its Turn, and therefore, according to the Number of Tribes, the Attic Year was divided into Ten parts, each of which consisted of Thirtyfive Days; only the Four first Parts contained Thirty-six, thereby to make the Lunar Year complete, which, according to their Computation, consisted of one Hundred and Fifty-four Days (d) Harpocrat. . Others are of Opinion that those four Supernumerary Days were employed in the Creation of Magistrates, and that, during that Time, the Athenians had no Magistrates at all (e) Liban. Argument. in A●d●otian. , and therefore they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwards, when the Tribes were increased to Twelve, every one of them presided a Full Month in the Senate, as we learn from Pollux (f) Lib. VIII. cap. IX. . The Time, that every Company of Prytanes continued in their Office, was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, during which they were excused from all other public Duties (a) Ibid. cap. ult. . Beside these, there were other Officers in the Senate, all which were elected by Lots. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Precedent of the Prytanes, who had the Custody of the public Seal, and Keys of the public Exchequer; which was accounted a Trust so great, that no Man was permitted to enjoy it above one Day, or to be elected into it a second Time (b) Id●m l. VIII c. VIII. . Every Time the Senate was assembled, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed Nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Lots, electing one out of every Tribe, except that which had the Honour of Presiding (c) Ibid. & Harp●●r. . Both of these were different from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Popular Assemblies. One thing more there is remarkable in the Election of Senators, that beside those, who were immediately admitted into the Senate, they chose Subsidiaries, who, in case any of the Senators were deposed for Maladministration, or died before the expiration of their Offices, should without any farther trouble supply their Places; and these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) H●rpocrat. . The Authority of the Prytanes consisted chiefly in assembling the Senate, which, for the most part, was done once every Day, (Festivals only excepted) and oftener if occasion required. And that they might be ready to give Audience to all such as had any thing to propose, that concerned the Commonwealth, they constantly resorted to a Common-hall near the Senate-house, called Prytaneum, in which they offered Sacrifices, and had their Diet together (e) Pausania● . If any Man offered any thing, that deserved to be taken into Consideration, they engraved it upon Tablets, that all the Senators might beforehand be acquainted with what was to be discussed at their next Meeting; in which, after the Prytanes, or Epistata had propounded the Matter, every Man had liberty to declare his Opinion, and give his Reasons either for, or against it. This they did standing, for it is every where observable in ancient Authors, that no Person, of what Rank or Quality soever, presumed to speak sitting, and therefore whenever a Poetical Hero makes an Oration, he is always first said to rise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saith Homer; and Ovid, to trouble you with no more Instances, mentions the same Custom, Surgit ad hos clypei Dominus semp●emplicis Ajax. When all had done speaking, the Business designed to be passed into a Decree, was drawn up in Writing by any of the Prytanes, or other Senators, and repeated openly in the House (f) Demosthen. Orat. in 〈◊〉. & in Nearam. ; after which, leave being given by the Epistata, or Prytanes, the Senators proceeded to Vote, which they did in private, by casting Beans into a Vessel placed there for that purpose. The Beans were of two Sorts, Black, and White, and if the Number of the former was found to be greatest, the Proposal was rejected; if of the latter, it was enacted into a Decree (a) Ulp●anus. , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was agreed upon in the Senate with a design to have it afterwards propounded to an Assembly of the People, that it might receive from them a farther Ratification, without which it could not be passed into a Law, nor have any Force or Obligatory Power, after the end of that Year, which was the Time that the Senators, and almost all the other Magistrates laid down their Commissions. The Power of this Council was very great, almost the whole care of the Commonwealth being devolved upon them; for the Commonalty being by Solon's Constitutions invested with supreme Power, and entrusted with the Management of all Affairs, as well public, as private, it was the peculiar charge of the Senate to keep them within due Bounds, to take cognizance of every thing before it was referred to them, and to be careful that nothing should be propounded to them, but what they upon mature Deliberation had found to be conducive to the public Good. And befide the care of the Assembly, there were a great many things, that fell under the cognizance of this Court, as the Accounts of Magistrates at the expiration of their Offices (b) Pollux lib. VIII. cap. VIII. , and the care of poor Persons, that were maintained by an Allowance out of the public Exchequer (c) Harpocration. . It was their business to appoint Gaolers for the public Prisons, and to examine and punish Persons accused of such Crimes, as were not forbidden by any positive Law (d) Pollux. , to take care of the Fleet, and look after the Building of new Men of War (e) Aristoph. Avibus, & Libanius Argument. in Androtianam. , with several other Things of great Consequence. Now because those were Places of great Trust, no man could be admitted to them, till he had undergon a strict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Probation, whereby the whole Course of his Life was enquired into, and found to have been managed with Credit and Reputation, else he was rejected (f) Aeschines in Timarch. . And to lay the greater Obligation upon them, they were required to take a Solemn Oath, the substance whereof was this; That they would in all their Counsels endeavour to promote the public Good; and not advise any thing contrary to the Laws. That they would sit as Judges in what Court soever they were elected to by Lots, for several of the Courts of Justice were supplied with Judges out of the Senate. That they would never keep an Athenian in Bonds, that could give Three Sureties of the same Quality, except such as had bought or collected, or been engaged as a Surety for the public Revenues, and did not pay the Commonwealth, and such as were guilty of treasonable Practices against the Government. But this (as Demosthenes interprets it) must be understood only of Criminals before their Condemnation (a) Demosthen. Timocrat. , for to put them in Fetters after Sentence passed upon them, was no breach of the Law. If any of the Senators was convicted of breaking his Oath, committing any Injustice, or behaving himself otherwise, than as became his Order, the rest of his Brethren expelled him, and substituted one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his place. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Leaves, which they made use of in giving their Suffrages, in the same manner that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were used by the Commonalty in decreeing the Ostracism. But this Custom was not very ancient, being invented upon the account of one Xenotimus, an Officer, that by changing the Beans (which till that time were always made use of) was found to have corrupted the Suffrages (b) Pollux lib. VIII. cap. V. Harpocration. Etymolog. Suidas. . On the contrary, such as had behaved themselves with Justice and Integrity, were rewarded with an Allowance of Money out of the public Exchequer (c) Demosthen. Timocrat. . And if any Men of War had been built during their Regency, the People in their public Assembly Decreed them the Honour of wearing a Crown; if not, the Law prohibited them from Suing for this Privilege, as having been wanting to the Commonwealth, whose Safety and Interest depended upon nothing so much, as the Strength and Number of their Ships (d) Idem A●drotiana. . CHAPTER XIX. Of the Senate and Court of Areopagus. THE Name of this Senate was taken from the place, in which it was wont to be assembled, being an Hill not far distant from the Citadel (e) Herodotus lib. VIII. , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Mars' Hill, from Mars, the God of War and Blood, because all wilful Murders came under the cognizance of this Court (f) Suidas. ; Or, as Fables tell us, from the arraignment of Mars, who was the first Criminal that was Tried in it (g) Pausan. Aristid●s Panathen▪ Suidas. ; Or, lastly, because the Amazons, whom the Poets feign to have been the Daughters of Mars, when they besieged Athens, pitched their Camps, and offered Sacrifices to the God of War in this place (h) Aeschylus Eumenidib. Etymologici Auctor. . When this Court was first instituted it is uncertain, some there are, that make it as ancient as Cecrops, the first Founder of Athens, others think it was begun in the Reign of Cranaus; and lastly, others bring it down as low as the times of Solon. But this Opinion, tho' defended by Authors of no less Credit than Plutarch (a) Solone. , and Cicero (b) De Offic. l. I. , is in express terms contradicted by Aristotle (c) Polit. l. II. , and one of Solon's Laws cited by Plutarch himself, wherein there is mention of Judgements made in this Court, before Solon had reformed the Commonwealth. What seems most probable, is, that the Senate of Areopagus was first instituted a long time before Solon, but was continued, regulated, and augmented by him; was by him made superior to the Ephetae, another Court instituted by Draco (d) Pollux lib. VIII. cap. X. , and invested with greater Power, Authority, and larger Privileges, than ever it had enjoyed before. The number of the Persons that composed this venerable Assembly is not agreed upon, by some it is restrained to Nine, by others enlarged to Thirtyone, by others to Fifty-one, and by some to more. Maximus tells us, it consisted of Fifty-one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside such of the Nobility, as were eminent for their Virtue, and Riches; by which Words he seems to aim at the Nine Archons, who were the constant Seminary and Nursery of this great Assembly, and, having discharged their several Offices, passed every Year into it (e) Plutarch. S●lone, & Pericle. . This was the reason, why their Number was not always the same, but more, or less, according as those Persons happened to continue a greater, or lesser Time in the Senate. Therefore when Socrates was condemned by this Court, (as the nature of his Crime makes it evident he was) we find no less than Two-hundred-four-score and one giving their Votes against him, besides those who Voted for his Absolution: And in an Ancient Inscription upon a Column in the Citadel at Athens, erected to the Memory of Rufus Festus, Proconsul of Greece, the Senate of Areopagus is said to consist of Three-hundred. All, that had undergon the Office of an Archon, were not taken in to this Senate, but only such of them, as had behaved themselves well in the discharge of their Trust; and not they neither, till they had given an account of their Administration before the Logistae, and obtained their Approbation, after an enquiry into their Behaviour, which was not a bare piece of Formality, and a Thing of Course, but extremely severe, rigorous, and particular (f) Plutarch. Pericle, Pollux l. VIII. c. X. Demosthen. Timocrat. . This being done, after the performance of certain Sacrifices at Limnae, a place in Athens Dedicated to Bacchus, they were admitted upon set Days (g) Demosthen. in Nearam. . Thus it was ordered by Solon's Constitutions, which were nicely and punctually observed for many Ages; but towards the Declination of the Athenian Grandeur, together with many other useful and excellent Ordinances, were either wholly laid aside and abrogated, or, which was all one, neglected and not observed. And then, not the Archons only, but others, as well those of loose Lives, and mean Fortunes, as Persons of high Quality, and strict Virtue, nay, and even Foreigners too were taken into this Assembly, as appears by several Instances produced by the Learned Meursius, and particularly that of Rufus Festus, mentioned in the aforesaid Inscription, as a Member of it. Aristides tells us, this Court was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most sacred and venerable Tribunal in all Greece; and if we consider the Justice of all their Sentences, and judicial Determinations, the unblameableness of their Manners, their wise and prudent Behaviour, and their high Quality, and Station in the Commonwealth, it will easily appear, that this Character was not unreasonable, or undeserved. To have been sitting in a Tavern, or public House, was a sufficient Reason to deny an Archon's admission into it (a) Athenaeus lib. XIV. ; and tho' their Dignity was usually continued to them as long as they lived, yet if any of the Senators was convicted of any Immorality, he was without Mercy or Favour presently expelled. Nor was it enough that their Lives were strictly innocent and unblameable, but something more was required of them, their Countenances, Words, Actions, and all their Behaviour must be composed, serious, and grave to a Degree beyond what was expected from other (the most virtuous) Men. To laugh in their Assembly, was an unpardonable piece of Levity (b) Aeschin. in Timarch. , and for any of them to write a Comedy, was forbidden by a particular Precept of the Law (c) Plutarch. de Gloria athenians. . Nay, so great an Awe and Reverence did this solemn and grave Assembly strike into those that sat in it that Isocrates (d) Areopagitica. tells us, That in his Days, when they were somewhat degenerated from their primitive Virtue, however otherwise Men were Irregular and Exorbitant, yet once chosen into this Senate, they presently ceased from their vicious Inclinations, and chose rather to conform to the Laws and Manners of that Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than to continue in their wild and debauched Course of Life. And so exactly upright and impartial were their Proceedings, that Demosthenes (e) Aristocratea. tells us, that to his Time there had never been so much as one of their Determinations, that either Plaintiff or Defendant had any just reason to complain of. This was so eminently remarkable in all Parts of Greece, that even Foreign States, when any Controversies happened among them, would voluntarily submit to their Decision: Pausanias (f) Messeniacis. reports in particular of the Messenians, that, before their first Wars with the Spartans', they were very desirous that their Quarrel should be referred to the Areopagites, and both Parties stand to their Determination. It is reported that this Court was the first, that sat upon Life and Death (g) E●ymolog. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and in later Ages, a great many capital Causes came under its Cognizance; before it were brought all Incendiaries, all such as Deserted their Country, against whom they proceeded with no less Severity, than was used to those that were convicted of Treason, for both were alike punished with Death (a) Lycurgus' in Leocratem. ; such also as had laid wait for any Person's Life, whether their wicked Contrivances were Successful, or no, for the very designing to murder any Man was thought to deserve no less than Capital Punishment; others are of Opinion, that such Causes were tried at the Tribunal of the Palladium (b) Harpocrat. Suidas. . However that be, it is certain, that all Wounds given out of Malice, all wilful Murders, and particularly such as were effected by Poison, came under the Cognizance of this Court (c) Demos●hen. Aristocrat. Pollux lib. VIII. cap. X. aliique. . Some say that there was no appeal from the Areopagites to the People; but others, amongst whom is Meursius, are of a contrary Opinion, a●d assure us, that not only their Determinations might be called in Question, and, if need was, retracted by an Assembly of the People (d) Di●archus Orat. in Aristogiton. , but that themselves too, if they exceeded the due Bounds of Moderation in inflicting Punishments, were liable to Account for it to the Logistae (e) Demosthen. in Neaeram, Aeschin. in Cresi●hont. ▪ The same Author tells us afterwards, that this Court had power to cancel the Sentence of an Assembly, if the People had acquitted any Criminal that deserved punishment (f) Demosthen. pro Co●ona. , and to rescue out of their hands such innocent Persons, as were by prejudice or misinformation condemned by them. Perhaps in both these Opinions there is something of Truth, if you understand the former of the Areopagus in its primitive State; and the other, when it's Power was retrenched by Pericles. Their Power in the Commonwealth was very great, for by Solon's Constitution, the Inspection, and Custody of the Laws were committed to them (g) P●utarch. Solone. , the public Fund was disposed of and managed according to their Discretion (h) Plutarch. Themistocle. , the Care of all Youngmen in the City belonged to them, and it was their Business to appoint them Tutors, and Governors (i) Aeschines Philofophus in Axi●cho. , and see that they were educated suitably to their several Qualities (k) Iso●rates Areopagitic. . Nor did they only superintend over the Youth, but their Power was extended to Persons of all Ages, and Sexes; such as lived disorderly, or were guilty of any Impiety, or Immorality, they punished according to the merit of their Offences; and such as were eminent for a virtuous course of Life they had Power to reward. To this End, they went about with the Gynaeconomis to all public Meetings, such as were Marriages, and solemn Sacrifices, which were usually concluded with a Banquet, to see that all things were carried on with Decency, and Sobriety (l) Athen●us l. VI . Idleness was a Crime that came more especially under their Cognizance, and (which seems to have been an Institution peculiar to Solon) they were impower'd and commanded to inquire strictly after every Man's course of Life, and to examine by what means he maintained himself in the Station he was in, that so there might be no Room for such as lived by unlawful Arts, by Cheating and Cozenage, or Theft and Rapine (a) Plutarch. Solo●e, Valer. Max. l. II. c. VI . Beside this, matters of Religion, Blasphemy against the Gods, Contempt of the Holy Mysteries, and all sorts of Impiety, the Consecration also of new Gods, erection of Temples and Altars, and introduction of new Ceremonies into Divine Worship, were referred to the Judgement of this Court; therefore Plato, having been instructed in the knowledge of one God in Egypt, was forced to dissemble or conceal his Opinion, for fear of being called to an Account for it by the Areopagites (b) justinus Martyr. ; and Saint Paul was arraigned before them, as a setter forth of strange Gods, wh●n he preached unto th●m jesus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Resurrection (c) Act. Apostol. XVIII. 1●, 19 . These were the chief Businesses that this Senate was employed about, for they seldom intermeddled in the Management of public Affairs, except in cases of great and imminent Danger, and in these the Commonwealth usually had recourse to them, as their last a●d surest Refuge (d) Argument Orat. A●drot . They had three Meetings in the Areopagus every Month, upon the Twentyseventh, Twenty-eighth, and Twenty-ninth Days (e) Pollux lib. VIII. cap. X. . But if any Business happened that required dispatch, it was usual for them to assemble in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Royal Portico, which they encompassed with a Rope, to prevent the Multitude from thronging in upon them (f) Demosthen. Orat. I. in Ari●●og●t. , as was usual also in other Courts of Justice. Two things are very remarkable in their Judgements; First, that they sat in the open Air (g) Pollux loc. citat. , a Custom practised in all the Courts of Justice, that had Cognizance of Murder; partly, because it was unlawful for the Accuser and Criminal in such Cases to be under the same Roof; and partly, that the Judges, whose Persons were esteemed Sacred, might contract no Pollution from conversing with Men profane and unhallowed, for such they were accounted, that had been guilty of so black and heinous a Crime (h) Antipho●. Orat. de caede Herodis. . Secondly, they heard and determined all Causes at Night, and in the Dark, to the End, that having neither seen the Plaintiff, nor Defendant, they might lie under no Temptation of being biased or influenced by either of them (i) Lucian. He●m●timo. . Actions about Murder were ushered into the Areopagus by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was allowed to sit as Judge amongst them, laying aside his Crown, which was one of the Badges of his Office (k) Pollux. . The common Method, they proceeded in, was this: The Court being met, and the People excluded, they divided themselves into several Committees, each of which had their Causes assigned to be heard and determined by them severally, if the multitude of business was so great, that the whole Senate could not take Cognizance of them singly. Both these designations were performed by Lots, to the End, that every Man coming into the Court before it was determined what Causes would fall to his Share, none of them might lie under any Temptation of having his Honesty corrupted with Bribes (a) Lucian. Bis accusato . Before the Trial began, the Plaintiff and Defendant took solemn Oaths upon the Testicles of a Goat, a Ram, and a Bull, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Furies. The Plaintiff (in case of Murder) swore that he was related to the deceased Person, (for none but near Relations, at the farthest a Cousin, were permitted to prosecute the Murderer) and that the Prisoner was the cause of his Death. The Prisoner swore that he was innocent of the Crime laid to his charge. Both of them confirmed their Oaths with direful Imprecations, wishing, That, if they swore falsely, Themselves, their Houses, and their whole Families might be utterly destroyed and extirpated by the Divine Vengeance (b) Demosth●n. Aristocrat. Dinarchus in Demosthen. ●●sias in Theomnestum, Pollux l. VIII. c. X. , which they looked upon to be so dreadful, and certain, that the Law inflicted no Penalty upon those that at such a Time were guilty of Perjury, remitting them, as it were, to be punished by an higher Tribunal. Then the two Parties were placed upon two silver Foot-stools; the Accuser was placed upon the Stool of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Injury; the Prisoner upon the Stool of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Impudence, or, according to Adrian Iunius' Correction, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Innocence; these were two Goddesses, to which Altars, and afterwards Temples, were erected in the Areopagus (c) Pausanias, Cicero de Legib. l. II. . The Accuser in this place proposed three Questions to the Prisoner, called by Aeschylus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Eumenidibus. , to each of which he was to give a distinct Answer. The first was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Are you guilty of this Murder? to which he made answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Guilty, or, Not guilty. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why did you commit this Murder? Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who were your Partners and Accomplices in the Fact? In the next place the two Parties impleaded each other, and the Prisoner was allowed to make his Defence in two Orations, the first of which when he had ended, he was permitted to secure himself by Flight, and go into voluntary Banishment, if he suspected the goodness of his Cause; which Privilege if he made use of, all his Estate was confiscated, and exposed to Sale by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Demosthen. in Aristocrat. Pollux. l. VIII. . In the primitive Times both Parties spoke for themselves (f) Sextu● Emp●ricus adv. Mathemat. l. II. , but in later Ages they were permitted to have Counsel to plead for them. But whoever it was that spoke, he was to represent the bare and naked Truth, without any Preface, or Epilogue, without any Ornaments, Figures of Rhetoric, or any other insinuating Means to win the Favour, or move the Affections of the Judges (g) Aristotele● Rhetoric. l. I. Lucianus Anacharside, Demosthen. Quintilian. aliique innumeri. . Both Parties being heard, if the Prisoner was resolved to stand the Trial, they proceeded to give Sentence, which they did with the most profound Gravity and Silence; hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be proverbial Sayings; tho' some derive them from their Reservedness, and severe Gravity, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is usually taken for a grave, majestic, rigid Person; and others, from the gr●at care they took to conceal the Transactions of their Senate, of which the Poet speaks, Ergo occulta reges, ut Curia Martis Athenis (a) juvenat. Sat. IX. . The manner of giving Sentence was thus; There were placed in the Court two Urns, one of which was of Brass, and they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the place it stood in; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Votes cast into it pronounc'● the Accusation valid; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they decree'●●he death of 〈◊〉 ●●isoner. The second Urn was of Wood, being placed behind the former, into it they, that acquitted the Prisoner, were to cast th●ir Suffrages; for which reasons it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Aristophan. Scholar Vesp. Equit. . Afterwards the Thirty Tyrants, having made themselves Ma●ters of the City, ordered them to give th●ir Voices in a manner more public and open, by casting their Calculi upon two Tables, the former of which contained the Suffrages, that acquitted, the latter those, that condemned the Prisoner, to the End, that it might be known, which way every Man gave his Voice, and how he stood affected to their interest and Proceedings (c) Lysias in Agorat. . Beside the Crimes that came peculiarly under their Cognizance, there were sometimes others brought before them, in which their Sentence was not final or decretory, for there lay an Appeal to the Court, to which they properly belonged, as Sigonius observes. The Senators of Areopagus were never rewarded with Crowns for their Services, being not permitted to wear the● (d) Aeschines in Ctes●●hont. ; but received a sort of Maintenance from the Public, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (e) Hesychius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and, Meursius has observed out of Lucian (f) Bis accusato. , that they had the same Pension, that was allotted to some other Judges, viz. three Oboli for every Cause, they gave judgement upon. Their Authority was preserved to them entire, till the time of Pericles, who, because he could not be admitted amongst them, as never having born the Office of an Archon, employed all his Power and Cunning against them, and having gotten a great Interest with the Commonalty, so embroiled and routed their Senate by the assistance of Ephialtes, that most of the Causes and Matters, which had been formerly tried there, were discharged from their Cognizance (g) Plutarch. Pericle. . From this time the Athenians, being, in a great measure, freed from the restraint, that had been laid upon them, began sensibly to degenerate from their ancient Virtue, and in a short time let lose the Reins to all manner of Licentiousness (h) Isocrates Areopagit. , and therefore are compared by Plutarch to a wild unruly Horse, that, having flung his Rider, would be governed and kept in no longer. The same Vices and Excesses, that were practised in the City, crept in by degrees amongst the Areopagites themselves; and therefore Demetrius, one of the Family of the Phalerean, being censured by them as a loose Liver, told them plainly, that if they designed to make a Reformation in the City, they must begin at Home, for that even amongst them there were several Persons of as bad, and worse Lives, than himself, and (which was a more unpardonable Crime, than any that he had been guilty of) several, that debauched and corrupted other Men's Wives, and were themselves corrupted and seduced by Bribes (a) Athenaus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . CHAPTER XX. Of some other Courts of Justice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Court of Judicature instituted in the Reign of Demophoon, the Son of Theseus, upon this Account: Some of the Argives under the Conduct of Diomedes, or, as others say, of Agamemnon, being driven in the Night upon the Coasts of Attica, landed at the Haven of Phalerus, and, supposing it to be an Enemy's Country, went out to spoil, and plunder it. The Athenians presently took the Alarm, and having united themselves into one Body under the Conduct of Demophoon, repulsed the Invaders with great Loss, killing a great many of them upon the place, and forcing the rest to retire into their Ships; but upon the approach of Day, Acamas, the Brother of Demophoon, finding amongst the dead Bodies the Palladium, or Statue of Minerva brought from Troy, discovered that the Persons, they had killed, were their Friends, and Allies; whereupon (having first advised with an Oracle) they gave them an honourable Burial in the place where they were slain, consecrated the Goddess' Statue, erecting a Temple to her, and instituted a Court of Justice, in which Cognizance was taken of such as were indicted for involuntary Murders. The first that was arraigned in it, was Demophoon, who, in his return from the forementioned Conflict, killed one of his own Subjects by a sudden turn of his Horse. Others report, that Agamemnon being enraged at the loss of his Men, and dissatisfied at Demophoon's rash and hasty Attempt upon them, referred the Quarrel to the decision of Fifty Athenians, and as many Argians, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ because both Parties committed the Determination of their Cause to them. Afterwards, the Argians were excluded, and the number of the Ephetae reduced to Fifty-one by Draco, whom some affirm to have been the first Instituter of them; but others with more probability report, that he regulated and reformed them, augmented their Power, honoured them with many important Privileges, and made them Superior to the Senate of Areopagus. In this State they continued till Solon's Time, by whom their Power was lessened, and their Authority restrained, the Causes which had formerly been tried by them, were discharged from their Cognizance, and only those about Manslaughter, and Chance-medley, and, as some say, Conspiracies against the Lives of Citizens, that were discovered before they took effect, left to them. Fifty of them were appointed by Election, Five being chosen out of every Tribe, but the odd Man was appointed by Lots; all of them were Men of good Characters, and virtuous Lives, of severe Manners, and a settled Gravity, for no Person under the Age of fifty Years was admitted into their Number. Causes were entered in this Court by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Proceedings were in some things agreeable to those of the Areopagus, for both Parties, the Plaintiff, and Defendant, were obliged to confirm their Allegations by solemn Oaths, and Curses, and then, the Orators having performed their parts, the Judges proceeded to give Sentence (a) Pausanias, Harpocration, S●id●s, Pollux lib. VIII cap. X. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Court of Justice in the Temple of Apollo Delphinius, and Diana Delphinia. Under its Cognizance came all Murders, wherein the Prisoner confessed the Fact, but pleaded that it was committed by permission of the Laws, as in the case of self-preservation, or adultery, for it was allowed any one to kill an Adulterer, if he caught him in the Act (b) Plutarch. Solone. . The first Person that was tried in this Court, was Theseus, who, in his Journey to Athens, had slain the Robbers, that infested the Ways between Tr●zen and that place; and afterwards the Sons of Pallas, that raised a Rebellion against him (c) pollux loc. cit. Pausanias. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Court of Judicature, which had Cognizance of Murders committed by Things without Life, or Sense, as Stones, Iron, Timber, etc. which, if they killed a Man by Accident, or by the direction of an unknown Hand, or of a Person that had escaped, had Judgement passed upon them in this place, and were ordered to be cast out of the Territories of Athens by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Court was as ancient as Erectheus, and the first thing, that was brought to Trial in it, was an Axe, wherewith one of Jupiter's Priests killed an Ox, (an Animal accounted very sacred in those Days) that had eaten one of the consecrated Cakes, and as soon as he had committed the Fact, secured himself by Flight (d) jidem. Aelian. V. H. lib. VIII. cap. III. Harpocration. . This place also was the Common-Hall, in which public Entertainments were made, and the sacred Lamp, that burned with a perpetual Fire, was kept by Widows, that had passed the years and desires of Marriage, and were devoted to the Mother of the Gods, which Lamp, as Plutarch in the Life of Numa tells us, was extinct under the Tyranny of Aristion; it was always managed with the same Rites and Ceremonies, that were used at Rome, about the Vestal Fire, which he saith was ordained and instituted after the Pattern of this, and another holy Fire of the same Nature among the Delphians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was seated upon the Seashore in the Piraeeus, and received its Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it stood in a Pit, and therefore Pollux calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, as is more probable, from the Hero Phreutus. The Causes heard in this Court, were such as concerned Persons that had fled out of their own Country for Murder, or, those that fled for involuntary Murder, and had afterwards committed a wilful and deliberate Murder. The first Person, that was tried in this Place, was Teucer, who, as Lycophron reports, was banished out of Salamis, by his Father Telam●n, upon a groundless suspicion, that he had been accessary to Ajax's Death. The Criminal was not permitted to come to Land, or so much as to cast Anchor, but pleaded his Cause in his Bark, and if found guilty, was committed to the Mercy of the Winds, and Waves; or, as some say, suffered condign punishment: if innocent, was only cleared of the second Fact, and (as 'twas customary) underwent a Twelve-month's Banishment for the former (a) Demosthen. in Arist. Harpocrat. Pollux. loc cit. He●ychius. . The Judges that presided in all these Courts, were (after Draco's Time) the Ephe●ae, as Harpocration observes (b) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The Scholiast upon Aristophanes (c) Pluto. , speaks of other Judges that were elected by Lots to hear Causes in all the Courts of Justice, which, however it might be done in later Ages, it is certain was never practised among the primitive Athenians, except it may be understood of some of the inferior and l●ss remarkable Courts, which I am inclined to believe. The Method of electing these Judges is described in this Manner: At Athens there were Ten Courts of Justice, according to the Number of the Tribes, upon each of these were engraven large. Capital Letters, all painted with Red, or, as others report, with different Colours, from some of which several of the Courts received their Names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now when Causes were to be heard, the Thesmothetae, accompanied with a Register, appointed the Judges to take Cognizance of them by Lots, on which were inscribed the Letters belonging to the Courts; the Lots being drawn, the Judges took each of them his Chance, and went to the Court, on which the same Letter, which was upon his Lot, wa●●ngrav'd, where he received from the public Crier a Tablet, on w●ich he was to write the Heads of the Orations of both Parties, and a Staff, which was in former Ages the constant, and perhaps only Badge of Judicial, and Sovereign Power, therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer are accounted sacred, and the most solemn Oaths taken by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— (a) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 233. But this I do with solemn Oath declare, An Oath, which I'll by this same Sceptre swear, Which in the Wood hath left its native Root, And sapless ne'er shall boast a tender shoot, Since from its sides relentless Steel has torn The Bark, but now by Grecian Chiefs is born, Chiefs that maintain the Laws of mighty jove Committed to their Charge.— Mr. Hugh Hutchin of Linc. Coll. Sometimes we find the Sceptres of Kings, and great Persons adorned with Studds of silver, or gold, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— (b) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 245. — he cast his Sceptre on the Ground Embossed wi●h Studs of Gold.— To return, the Athenian Judges, having heard the Causes, they were appointed to take Cognizance of, went immediately and delivered back their Sceptre to the Prytanes, from whom they received the reward due to them. And thus much may suffice concerning the Courts for Capital Offences; it remains that I give you an account of those, which had the Cognizance of Civil Affairs. CHAPTER XXI. Of some other Courts of Justice, their judicial Process, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was, as the Name seems to import, a Court of no great Credit or Reputation, having Cognizance only of trivial Matters, whose value was not above one Drachm. Pollux reports, there were two Courts of this Name, one of which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Persons, that sat as Judges, were the Eleven Magistrates, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Harpocrat. Suidas etc. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was, in all probability, so called, because it was Triangular (b) I●dem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, received its Name from the Temple of the Hero Lycus, in which it was erected. The same Person had a Statue in all the Courts of Justice, by which he was represented with a Wolf's face, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Sycophants, who by Ten, that is, in great Numbers, frequented those Places (c) Aristoph. Scholar Vesp. Zenobius, Harpocrat. Pollux, Suidas, etc. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was so called from one Metichus, an Architect, by whom it was built. It was a Court much frequented, and of better Note than the Three former; and the Persons that sat as Judges were required to be of good Birth and Credit, free from public Debts, and, at the least, thirty Years of Age (d) Pollux etc. . The Judges in all these Courts were obliged to take a solemn Oath, by the Paternal Apollo, Ceres, and jupiter the King, that they would give Sentence uprightly, and according to Law; which Oath, as also that which was taken by those that judged in the Heliaea, was given in a Place near the River Ilissus, called Ardettus, from a Hero of that Name, who in a public Sedition united the contesting Parties, and engaged them to confirm their Treaties of Peace by mutual Oaths in this Place. Hence it was, that common and profane swearers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Etymolog. Pollux, Suidas, Hesych. Harpocrat. . Of all the Judicatories, that handled Civil Affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was far the greatest, and most frequented, being so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the People's thronging together (f) Ulpian. in Demosthen. , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was an open place, and therefore exposed to the Sun (g) Idem. Aristoph. Scholar Nub. Equit. Vesp. Suidas. . The Judges, that sat in this Court, were, at the least, Fifty, but the more usual Number was Two, or Fivehundred, being appointed by Lots out of the Body of the People; but if the Exigency of the Causes required, they were increased to a Thousand, and then they were forced to join two Courts together, sometimes to Fifteen-hundred, or Two-thousand, and then Three, or Four Courts were united, to contain so vast a Multitude (a) Pollux lib. VIII cap. X. Stephan. Byzantin. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Harpocrat. . They had Cognizance of Civil Affairs of the greatest Weight and Importance, and were not permitted to give Judgement till they had taken a solemn Oath, the Form whereof was this, as we find it in Demosthenes (b) Orat. in Timocrat. ; I will give Sentence according to the Laws, and the Decrees of the People of Athens, and the Council of Fivehundred; I will not consent to place the supreme Power in the hands of a single Person, or a Few; nor permit any Man to dissolve the Commonwealth, or so much as give his Vote, or make an Oration in defence of such a Revolution: I will not endeavour to discharge private Debts, nor to make a Division of Lands, or Houses: I will not restore Persons sent into Banishment, nor pardon those that are condemned to die, nor expel any Man out of the City, contrary to the Laws, and Decrees of the People, and Council of Fivehundred, nor permit any other Person to do it: I will not elect any Person into any public Employ, and particularly I will not create any Man Archon, Hieromnemon, Ambassador, public Herald, or Synedrus, nor consent that he shall be admitted into any of those Offices, that are elected by Lots upon the same Day with the Archons, who has undergon any former Office, and not given in his Accounts; nor that any Person shall bear two Offices, or be twice elected into the same Office in one Year: I will not receive Gifts myself, nor shall any other for me, nor will I permit any other Person to do the like, by any means, whether direct, or indirect, to pervert Justice in the Court of Heliaea: I am not under Thirty Years of Age: I will hear both the Plaintiff, and Defendant, without Partiality, and give Sentence in all the Causes brought before me: I swear by jupiter, Neptune, and Ceres; if I violate this Oath, or any part of it, may I perish with my whole Family, but if I religiously keep and observe it, may we live and prosper. These seem to have been the Ten public Courts in Athens; others there were of less Note, where particular Magistrates, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, took Cognizance of Causes belonging to their several Offices; such was the Court at Cynosarges, Odeum, Theseus' Temple, Bucoleum, and some others. The method of Judicial Process was thus; When any Man had received an Injury, for which he required satisfaction, he went to the Magistrate, whose business it was to take Cognizance of such Complaints, and report them to the Court; to him he delivered in a Tablet, wherein was written his own (the Plaintiff's) Name, and the Criminal's, together with an account of the Crime laid to his charge, and the Name of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bailiff, by whom he was summoned to make his appearance before the Magistrate, which was the first thing to be done in these Proceedings, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Ulpian. in Demosthen. Aristoph. Scholiast. . But before this, the Magistrate asked the Plaintiff, Whether he was resolved to prosecute his Action, and had Witnesses that would swear to his Indictment; and whether he had all things in readiness to proceed to a Trial? This Examination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Demosthen. in Olympiod. Idem in Nicostrat. . The Person accused, being summoned to appear before the Magistrate, had a certain Day appointed to answer for himself, and was obliged to give sufficient Bail, that he would make his appearance at the Time appointed (c) Aristoph. Contion. . This being done, the Magistrate proceeded to the election of Judges, which was performed by Lots; and they, upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or appointed Day, came to the Tribunal, and took their Places; the public Cryer having before commanded all those that had no Business to depart in these Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then to keep the Crowds from thronging in upon them, the Court was surrounded with a Rope, by the command of the Magistrate, and Sergeants appointed to keep the Doors, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the same with those which the Romans called Cancellatae (d) Pollux l VIII. c. X. . Now lest any of the Judges should be wanting, Proclamation was made in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any Judge be without the Door, let him enter; for if any Man came after the Cause began to be discussed, he could not have Admission, as not being capable of giving Sentence, because he had not heard all that both Parties could say for themselves (e) Aristophan. ejusque Scholar Vesp. . Then the Magistrate proposed the Cause to the Judges, and gave them Power to determine it; the doing which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cause itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Person that entered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For by the Laws of Athens, there were certain Causes brought before several of the Magistrates, who had no Power to determine them by a final Decision, but were only to examine into the Matter, and, if it deserved to be heard in the Court, refer it to the Cognizance of Judges appointed for that purpose, upon a Day fixed by himself, and this is what they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Indictment was read by the public Crier, in which were contained the reasons of the Accusation, with an account of the Injury said to be received, the manner also of it, and the damage suffered by the Plaintiff; the Heads of which the Judges took in writing (f) Demosthen. . If the Person accused did not make his appearance, Sentence was given against him without any farther trouble, and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if in the space of Ten Days he came and presented himself, proving that he had been detained by Sickness, or any other extraordinary and unavoidable Necessity, the former Sentence was disannulled, and therefore this Proceeding they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the Trial was to be brought on afresh within the space of two Months by the Defendant, and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but if he neglected to have the Cause decided in that Time, the former Sentence was to stand good, and be put in Execution upon him (a) Ulpian. in Demosthen. Pollux lib. VIII. cap. VI . Beside this, the Defendant was permitted to make three Pleas for himself, before the Cause was put to a final Decision: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he alleged that the accusation was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or capable of being tried at that time; as, for instance, if the Injury, said to be received from him, ha● been done so long before, that the Law could take no hold of him for it; or, if he had been before tried, and acquitted, or condemned, and punished for it. This Plea the Defendant obviated by proving the contrary of what the Plaintiff objected; and this, with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was by one common Name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) P●llux loc. cit. Harpocr●●. etc. . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he desired the Judicial Process might be differred, giving in upon Oath, that some urgent Occasion, such as the sickness of himself, or Relations, hindered him from attending the Court at that Time (c) Ha●pocrat. . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the Defendant turned Plaintiff, and retorted the Accusation upon his Adversary (d) Hes●ch. Pollux loc. cit. . If the Defendant urged none of these Pleas, but was willing that the Trial should immediately go forward, he was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Pr●cess was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then both Parties took solemn Oaths▪ the Plaintiff swore, That he had been injured by the Defendant: the Defendant, That he had not injured the Plaintiff. The Plaintiff's Oath was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Defendant's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most of the Grammarians are of Opinion, but in Pollux, the Defendant's Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Plaintiff's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and both of them were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Oaths, together with the allegations of the Witnesses, were delivered in writing to the Judges, by whose order they were put together into a Vessel of Brass, or sometimes of Earth, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Pollux▪ Suida●▪ Harpo●rat. Aristoph. Scholar Vesp. . In Causes wherein the Public was concerned, the Plaintiff took a ●arther Oath, that he would accept no bribes, nor be by any means prevailed upon to act treacherously in the Cause, or desist from the legal prosecution of it (f) Aeschines in Timarch. . Before the Trial began, both Parties were obliged to deposit a certain sum of money, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the hands of the Magistrate that entered their Cause into the Court, who, upon failure of the payment immediately expunged the Cause out of the Roll, and hindered it from proceeding any farther. If the Cause in Debate was concerning the value of an Hundred Drachms, or upwards to a Thousand, they deposited three Drachms; if its value was upwards of a Thousand, and not above Ten-thousand, they deposited Thirty, which, after the Decision of the Cause were divided among the Judges, and the Person, that was Cast, was obliged, beside the payment of other Charges, to restore the Money to his Adversary (a) Pollux, Harpocration. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a sum of Money deposited by those that sued the Commonwealth for confiscated Goods, or any others that were claimed by the public Exchequer, or private Persons for the inheritances of Heiresses; the former deposited the fifth; the latter the tenth part of the Estate contended for (b) jidem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was one Drachm deposited in Lawsuits about small and private Matters, which were decided by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) jidem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Fine laid upon those that could not prove the Indictment they had brought against their Adversaries, so called, because they were obliged to pay the sixth part of the Value of the thing they contended for, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because out of every Drachm, they deposited one Obolus, which is the sixth part of a Drachm (d) jidem▪ . Some of these sums were deposited in all Lawsuits, a very few excepted, before the Trial could proceed. Then the Witnesses were produced, and is any of them refused to make his Appearance, he was summoned by a Sergeant, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if he seemed unwilling to be an Evidence, had three things proposed to him, viz. To swear to the Fact; To a●jure i●, or deny that he was privy to it; or, lastly, to pay a Mulct of a Thousand Drachms; he that was fined for refusing the Oath, or that took it out of fear, was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that was only summoned, and took it voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) jidem· . The Oath was taken at the Altar with all the Solemnity imaginable, to which end they erected Altars in all the Courts of Judicature. The Persons that gave Evidence, were Men of Credit, Freeborn, and disinterested; for no Man's Oath was taken in his own Cau●e, and such as by their ill Behaviour had forfeited their Privileges, and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, disfranchised, had not Reputation enough to deserve belief; the Slaves were not permitted to have any Concern in public Business, and therefore could neither be Evidences, except they were examined upon the Rack, nor plead in any Court of Justice (f) Vide Petitum de Legibus Attici●. . There were two sorts of Evidences; the first of which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Person that swore, was an Eye-witness of the Fact: The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Juror received what he testified from a third Person, that had been an Eye-witness of it, but was at that time either dead, or in a Foreign Country, or detained by Sickness, or hindered by some other unavoidable Accident from making his Appearance; for, except in such Cases, the Allegations of absent Persons were never taken for Lawful Evidences (a) Harpocrat. Pollux. . When the Witnesses were sworn, the Plaintiff being placed upon the left hand of the Tribunal, and the Defendant upon the right (b) Aristotel. Problem. ; both of them spoke set Orations in their own behalf, that were, for the most part, composed, by some of the Orators, which Custom was first introduced by Antiphon a Rhamnusian (c) Idem Rhetor. lib. I. cap. XXXIII. . Sometimes, if they desired it, the Judges granted them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, Advocates to plead for them, the doing which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to plead for a Fee (d) Clemen● Alexandria. . And least by the length of their Orations they should weary the Judge's patience, and hinder them from proceeding to other Business, they were limited to a certain Time, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Harpocration. , which was measured by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Hourglass, differing from ours in this, that instead of Sand, they made use of Water; and to prevent all Fraud and Deceit, there was an Officer constituted on purpose to distribute the Water equally to both sides, whom, from his business, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Glass was run out, they were permitted to speak no farther, and therefore we find them very careful not to lose, or misspend one drop of their Water, and whilst the Laws quoted by them were reciting, or if any other business happened to intervene, they gave order that the Glass should be stopped (f) Demosthen. . Yet if any Person had made an end of speaking, before the Time allotted him was expired, he was permitted to resign the remaining part of his Water to any other that had Occasion, and this is meant by the Orator when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him speak till what remains of my Water be run out. When both Parties had made an End of speaking, the public Crier, by the Command of the Magistrate that presided in the Court, ordered the Judges to bring in their Verdict; and in such Cases, as the Laws had made Provision, and appointed Penalties for, (which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a single Verdict, whereby the Person was declared Guilty, or, not Guilty, was sufficient; but in those Cases, that the Laws were silent in, (which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a second Sentence was required, if the accused Person was brought in Guilty, to determine what punishment was due to his Offence (g) Harpocratio●. . And here, before they proceeded to give Sentence, the condemned Person was asked, What damage he thought his Adversary had received from him, and what recompense he ought in Justice to make him? And the Plaintiff's account, which, together with the Indictment he had delivered in before, was taken into consideration; and then, the circumstances on both sides being duly and impartially weighed, the final and decretory Sentence was given. The most ancient way of given Sentence was by Black and White Sea-shells, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or Pebbles, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ovid hath taken notice of this Custom, Mos erat antiquis, niveis atrisque Lapillis, His damnare reos, illis absolvere culpa (a) Metamorph. lib XV. . Black, and White stones were used in ages past, These to acquit the Prisoner, those to cast. Mr. Hutchin. After them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were pellets of Brass, came into use; which, when laid aside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Beans succeeded; they were of two sorts, White, and Black; the White were whole, and were made use of to absolve, the Black were bored through, and were the instruments of condemnation (b) Pollux, Hes●chius, Harpocration, Aristo●h. Scho '. Ran. & Vesp. etc. . Hence it is, that in Aristophanes' (c) Equit. Judges, that lived upon the Gifts they received for doing Justice, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eaters of Beans; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Proverb, not much different from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Amaltheae capra, being usually applied to things that bring in large gains, and are a maintenance to their Masters (d) Hesychius, Eustathius Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 884. Edit. Basil. . These Beans the Judges took from the Altar, and two Urns, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being placed, they cast in their Beans through a little Tunnel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holding them only with three Fingers, viz. the Forefinger, Middle, and Thumb, that it might be impossible for them to cast in above one at a Time. The rest of their customary Rites, are much-what the same with those I have already described in the Judgements of the Court of Areopagus, except that in private Causes there were four Urns placed in the Court, as Sigonius has observed out of Demosthenes (e) Orat. in Macart. . But this perhaps might be occasioned by the Number of the Persons concerned in the Trial, for if there were more than two Competitors, that laid claim to an Estate, each of them had a distinct Urn, into which those, that passed Sentence on his side, were to cast their Beans, and he that had the greatest number, obtained the Victory, which Sigonius seems not to have observed. When all had given over Voting, lest any Man out of Favour should suspend his Suffrage, the Crier made Proclamation in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If there be any that has not given his Voice, let him now arise, and give it. Then the Urns were opened, and the Suffrages numbered in presence of the Magistrate, who stood with a Rod in his Hand, which he laid over the Beans, as they were numbered, lest any Person should, through Treachery, or Mistake, omit any of them, or count the same twice. If the number of the Black Beans was greatest, he pronounced the Person guilty, and as a mark to denote his condemnation, drew a long Line, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Comedian, signifies to condemn All; on the the contrary, he drew a short Line in token of Absolution, if the white Beans exceeded, or only equalled the number of the Black (a) Aristophan. ejusque Scholar Ran. & Vesp. , for such was the Clemency of the Athenian Laws, that, when the case seemed equally disputable on both sides it was provided, that the severe and rigorous Commands of Justice should give place to the milder Laws of Mercy and Compassion; and this Rule seems to have been ever observed in all the Courts of Athens. Euripides, to omit a great many others, has mentioned this Custom in several places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Electra. v. 1265. . Courage Orestes, if the Lots hit right, If the Black pebbles don't exceed the White, You're ' safe; and since it awful Phoebus was The Parricide advised, your tottering cause He'll on himself transfer: and hence shall be This Law transmitted to Posterity, That Lots, if equal, shall the Prisoner free. Mr. Hutchin. And again to the same purpose, in another Tragedy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Iphigenia Taurica. v. 1469. . Since you with equal Suffrages I freed, When Justice ample Vengeance had decreed, And once before when we debating sat At Areopagus on your dubious Fate, And there the dooming Sentence must have passed, Had I not you with equal Lots released; On this account shall after-ages save Such Criminals, as equal Voices have. Mr. Hutchin. The Plaintiff was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the whole Suit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Defendant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Indictment before Conviction was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; after Conviction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and after Condemnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ All the Time the Cause was in suspense and undetermined, it was exposed to public View, being engraved in a Tablet, together with the Name of the Person accused, and hung up at the Statues of the Heroes surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than which there was not a more public place in the whole City; this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Demosthen. ejusque Scholar in Median. , and it seems to have been done with a design, that all Persons, who could give any Information to the Court, having sufficient Notice of the Trial, might come and present themselves. If the convicted Person was guilty of a Capital Crime, he was delivered into the hands of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive the punishment due to his Offence: but if a pecuniary Mulct was laid upon him, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took care to see it paid; but in case his Estate was not able to make payment, they issued out a Writ of Outlawry against him, and confined him to perpetual Imprisonment (b) Demosthen. Androtian. Cornel. Nep. Miltiade. . If, on the contrary, the Plaintiff had accused his Adversary unjustly, and produced false Evidence against him, he was, in some places, obliged to undergo the punishment due by Law to the Crime, of which he had falsely accused an innocent Person, but at Athens had only a Fine laid upon him. And both the Villain that had forsworn himself, and he that suborned him were severely prosecuted, the former by an Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of these, and the punishments due to such Offenders, I shall speak more in another place. When the Trials were over, the Judges went to Lycus' Temple, where they returned their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Staffs, or Sceptres, which were a badge of their Office, and received from certain Officers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piece of Money for their service, which, at the first, was only one Obolus, afterwards it was increased to two, then to three, and at the length to a Drachm, which was six Oboli, as we learn from the Scholiast upon Aristophanes (c) Ran. Vesp. Item Suidas, Pollux, Hesychius. . And tho' these rewards may seem trifling and inconsiderable Expenses, yet the troublesome temper of the Athenians, their nice and critical exaction of every little Duty, or Privilege, occasioned so great a Number of Lawsuits, that the frequent payment of these small sums by degrees so exhausted the Exchequer, that they became a burden to the Commonwealth, and are particularly reflected upon by Aristophanes (d) Ran. pag. 280. Edit. Aemil. Porti, & Scholiast. ibid. , who takes occasion every where to ridicule, and expose this quarrelsome, litigious Humour, which was grown to such a height amongst them, that every Corner of the Streets was pestered with whole swarms of turbulent Rascals, that made it their constant business, to pick up petty Stories, and catch at every occasion to accuse Persons of Credit and Reputation; these t●●y called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word sometimes signifies False-witness●●, but is more properly taken for what we call common Barr●t●●●▪ being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from indicting Persons, that exported Figs; for amongst the primitive Athenians, when the use of that Fruit was first found out, or in the time of a Dearth, when all sorts of Provision were exceeding scarce, it was enacted that no Figs should be exported out of Attica; and this Law, not being actually repealed, when a plentiful Harvest had rendered it useless, by taking away the reason of it, gave occasion to ill-natured, and malicious Fellows, to accuse all Persons they caught transgressing the Letter of it, and from them all busy Informers have ever since been branded with the Name of Sycophants (a) Suidas, Aristoph. Scholar Pluto, Equit. etc. . CHAPTER XXII. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. HEY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Forty Men, that went their Circuits round the several Burroughs, and had Cognizance of all Controversies about Money, when the sum exceeded not ten Drachms; also, as Demosthenes reports (b) Orat. in Pantanet. , had Actions of Assault and Battery brought to their hearing. Pollux tells us, that, at their first Institution, they were no more than thirty in Number; but Hesychius reports, the Magistrates, or Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were those, that amerced the People for absenting themselves from the public Assemblies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Arbitrators, were of two sorts, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were Fourty-four Men, above the Age of sixty, as Pollux, or fifty, as Suidas reports, drawn by Lots out of each Tribe, to determine Controversies about Money, when the sum was above ten Drachms. Their Sentence was not final, so that if either of the contesting parties thought himself injured by it, he might appeal to the superior Courts of Justice (c) Demosthen. Orat. in Aphobum. . At their first Institution, all Causes whatsoever that exceeded ten Drachms were heard by them, before they could be received into the other Courts (d) Pollux, Ul●ian. . They passed Sentence without obliging themselves by any Oath, but in other things acted in the same manner with the rest of the Judges, they received a Drachm of the Plaintiff, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and another of the Defendant when they administered his Oath to him; and in case the Parties did not appear at the appointed Time and Place, they stayed expecting them till the Evening, and then laid a Fine upon them. Their Office continued a whole Year, at the end of which they gave up their Accounts, and if they were proved to have refused to give judgement, or to have been corrupted (e) Demosthen. & Ulpian. Median. Petic. Misc. lib. VIII. , a Writ of Outlawry was issued out against them. Under them were certain Officers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose business it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive the Complaints that fell under the Cognizance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and enter them into their Court (a) Pollux. . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Compromissarii, were such, as two Parties chose to determine any Controversy betwixt them; and these the Law permitted any Person to request, but obliged him to stand to whatever they determined, without any farther appeal, and therefore, as a greater obligation to Justice, they took an Oath, that they would give Sentence without Partiality (b) Demosthen. . The determination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and to refer any thing to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Pollux. . CHAPTER XXIII. Of the Public Judgements, Actions, etc. THE Athenian Judgements were of two sorts, Public, and Private, the former were about such Crimes, as tended to the prejudice of the State, and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the latter comprehended all Controversies that happened between private Persons, and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Isocrates. . Nor did they only differ as to their Matter, but in the whole Process, and Management of them, and particularly in this, that in private Actions, no Man could prosecute the Offender, beside the Party injured, or some of his near Relations, whereas in the Public, the Laws encouraged all the Citizens to revenge the public wrong, by bringing the Criminal to condign punishment (e) Plutarch Solone. . The public Judgements were these, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action, laid upon such as had been guilty of any of the following Crimes (f) Pollux. lib. VIII. cap. VI Sigonius de Rep. Athen. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Murder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Wound given out of Malice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Firing the City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poison. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Conspiracy against any Person's Life; or, the Crime of the City-Treasurers, that entered into the public Debt-book Persons not indebted to the City (g) Harpocrat. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrilege. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impiety. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Treason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Uncleanness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whoredom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coelibacy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Refusing to serve in the Wars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desertion of the Army. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desertion of a Man's Station, as when any Person refused to serve on Foot, and listed himself amongst the Horsemen, which by Solon's Laws was esteemed as great a Crime as a total Desertion of the Army. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cowardice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desertion of the Fleet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Refusing to Serve, and Fight in the Fleet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Losing a Man's Shield. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action, against those that falsely charged others, and sued them for public Debts, which Harpocration calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but this seems rather to have been an Action for false Arrests, according to Pollux. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barratry, or false Accusation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking Bribes to manage any public Affair, or pervert Justice; nor was it thought enough to punish the Receiver, but the Person also that offered Bribes was prosecuted, and the Action laid against him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Action in Causes about Freedom of the City, was by a peculiar Name termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beating a Freeman, or binding him, as they used to do Slaves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasing a Name out of the public Debt-book, before the Debt was discharged. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Digging a Mine without acquainting the public Officers; For before any Person could dig a Mine, he was obliged to inform certain Officers, appointed by the People, of his Design, to the end that the twenty-fourth part of the Metal might be reserved for the public Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against Magistrates, that had neglected to give up their Accounts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against such as in proposing a new Law, acted contrary to the old and established Laws. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against Magistrates, Ambassadors, or other Officers that had misemployed the public Money, or committed any other Offence in the Discharge of their several Trusts. That against Ambassadors was sometimes by a peculiar Name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Probation of the Magistrates, and Persons employed in public Business. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against Persons disaffected to the Government, and such as imposed upon the People; against Sycophants, and such as at the celebration of any Festival had caused an uproar▪ or committed any thing undecent, and unsuitable to the Solemnity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was when any Person, being sued for Debts said to be due to the Public, pleaded that they were falsely charged upon him, withal producing all the Money he was possessed of, and declaring by what means it came into his Hands. Suidas adds, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for an Action against such as neither paid the Fines laid upon them, before the ninth Prytanea following their Sentence, nor were able to give sufficient Security to the City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was sometimes the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we learn from Suidas; but was also usually taken for the Account of Estates given at the Exchange of them together with public Employments. For when any Man would excuse himself from any troublesome and chargeable Trust, by casting it upon another richer than himself, the Person produced by him, had power to challenge him to make an Exchange of Estates, and thereby compel him to undergo the Office he had before refused. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was commonly taken for the discovery of any hidden and concealed Injury, but more peculiarly signified an Action laid against such as exported Corn out of Attica, imbezzled the public Revenues, and converted them to their own private Use, or appropriated to themselves any of the Lands, or other Things, that of right belonged to the Commonwealth. It is sometimes taken for an Action against those, that were Guardians to Orphans, and either wholly neglected to provide Tenants for their Houses, and Lands, or let them at too easy a rate. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against such, as committed any Action, or affected any Place, of which they were uncapable by Law; as when a Person disfranchised, or indebted to the Public sued for Offices in the State, or took upon him to determine Controversies in a judicial Way. Also against those, that confessed the Crimes laid to their charge, without standing the Trial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the carrying a Criminal taken in the Fact to the Magistrate. If the Accuser was not able to bring him to the Magistrate, it was usual to take the Magistrate along with him to the House, where the Criminal lay concealed, or defended himself, and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against such as protected Persons guilty of Murder, by which the Relations of the deceased were impower'd to seize three Men in the City, or House, whither the Malefactor had fled, till he were either surrendered, or satisfaction made some other way for the Murder. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was of three sorts; the first was about great and public Offences, whereby the State was brought into Danger, such Actions were not referred to any Court of Justice, but immediately brought before the Senate of Fivehundred, or the popular Assembly, were the Delinquent was severely punished, but the Plaintiff underwent no danger, altho' he could not prove his Indictment, except he failed of having the fifth part of the Suffrages, for than he was fined a thousand Drachms. The second sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which I shall speak in another place; it was brought before the Archon, to whom the Plaintiff gave in his Accusation, but was not liable to have any Fine laid upon him, tho' Sentence was given against him. The third was an Action against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preferred by Persons that thought themselves unjustly dealt with by them, who ran the hazard of being disfranchised, and forfeiting their Freedom, if they were not able to make good their Accusation. Indeed, in all the forementioned Accusations, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only excepted, this Penalty, together with a Fine of a thousand Drachms, was inflicted upon the Plaintiff, if he had not the fifth part of the Suffrages. CHAPTER XXIV. Of the Private Judgements, Actions, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action of Slander, by which the Criminal was fined fivehundred Drachms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action of Battery, in which case there was no set Penalty inflicted by the Laws, but the Judges took an account of the Damages suffered by the Plaintiff, and compelled the Delinquent to make sufficient retribution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against such as ravished Women, or had used Violence towards any Man's Person. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action of Trespass, being against those, that had endamaged another man's Estate, Lands, Houses, clothes, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action entered by Heiresses against their Husbands, by Parents against their Children, and Orphans against their Guardians, when they were ill used, or injured by them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action of Divorce, when the Husband had put away his Wife. On the contrary, when the Woman fled from her Husband, the Action was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against Thiefs. Demosthenes' (a) Timoc●a●ea. reports, that if any Man had stolen above fifty Drachms in the Daytime, he was to be indicted at the Tribunal of the Eleven. But if any The●t was committed in the Night, it was lawful to kill the Criminal, if he was caught in the Fact, or to pursue him, and, if he made any resistance, to wound him, and so hale him to the Eleven, by whom if he was convicted of any of those Crimes, that bore an Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was not not permitted to give Bail, but immediately suffered Death. If any Person surreptitiously conveyed any thing of the smallest value out of the Lyceum, Academy, Cynosarges, or any of the Gymnasia, or out of Havens above the value of ten Drachms, he was adjudged to die. If any Man was convicted of Theft by a private Judgement, he was to make retribution to the Person he had injured, by paying him double the value of what he had deprived him of; nor was this punishment alone thought sufficient to expiate his Offence, but it lay in the Judge's Power to keep him in Bonds five days, and as many nights, and expose him in that condition to the view of all the People. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against such as refused to restore any thing committed to their Charge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Suit betwixt Debtors and Usurers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against those that would not stand to their Contracts, or Bargains. Not much different from this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this, That these chiefly imply private Contracts about the Loan of Money, Division of Inheritances, and References to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas the other are extended, as well to public Negotiations between Cities and Kingdoms, as to Bargains made by private Persons. Others there are, that acknowledge no such difference betwixt them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against such Persons as would not consent to make a division of Goods, or Estates, wherein other Men were sharers with them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was about public Duties, whereby it was required that the Person designed to undertake them, should have a Time appointed, wherein he should enter upon his charge. It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when Daughters inherited the Estates of their Parents, they were obliged by Law to marry their nearest Relation. This was the occasion of this Suit, which was commenced by Persons of the same Family, each of which pretended to be more nearly allied to the Heiress than the rest. The Virgin, about whom the Relations contested, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Daughter, that had no Brothers lawfully begotten, and therefore inherited her Father's whole Estate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one that had Brothers, and shared the Estate with them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Suit commenced by one that made pretensions to the Estate of a deceased Person, as being his Son either by Nature, or Adoption. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action entered by the Relations of the deceased, whereby they claimed a right to the Estate, as belonging to them by reason of their Consanguinity, or bequeathed by Will. It was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Plaintiff deposited the tenth part of the Inheritance, if the Cause was private, and the fifth, if it was a public Estate he contended for: this he was to forfeit, if he could not make his Plea good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Lawsuit about Kindred, whereby any Person claimed a Relation to such, or such a Family, and therefore it seems to have been of the same Nature with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Protestation that the deceased Person had left an Heir, made to hinder the Relations from entering upon the Estate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action, whereby the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was proved to be false, and groundless. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was when any Person claimed some part of another man's Goods, which were confiscated, and sold by Auction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a Husband divorced his Wife, the Law obliged him to restore her Portion, or, in case he refused that, to pay her for each Pound nine Oboli every Month, upon the failure of which he was liable to have this Action entered against him in the Odeum by his Wife's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, Guardian, whereby he was forced to allow her a separate Maintenance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against Guardians, that were negligent in the management of the Affairs of their Pupils, and either let out their Houses, or Estates, at too small a price, or suffered them to lie void of Tenants. When any House was vacant, it was Customary to signify so much by fixing an Inscription upon the Door, or other part of it, as Mr. Rous has observed from these words of Terence, — Inscripsi illico Aedes mercede (a) Heaut. Act, I. Scen. I. .— Over the Door I Writ, This House is to be Let. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against Guardians, that had defrauded their Pupils. It was to be commenced within five Years after the Pupil was come to Age, otherwise it was of no Force. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when any Man laid claim to an House, he entered an Action against the Person that inhabited it, whereby he demanded the Rent of the House. If he claimed an Estate of Land, the Action was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Fruits of the ground were demanded. If the Plaintiff cast his Adversary in either of the former Suits, he entered a second Action against him, whereby he laid claim to the House, or Land, as being a part of his Estate, for which reason it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After this, if the Person in possession continued obstinate, and would not deliver up the Estate to the lawful Owner, there was a third Action commenced, and a Writ of Ejectment issued out against him, which was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to eject. The same Name is used for all Writs of Ejectment upon what account soever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action whereby the Buyer compelled the Seller to confirm, or stand to his bargains. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was designed as an enquiry into some thing that was concealed, as stolen Goods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against a Freeman, that endeavoured to give a Slave his Liberty, without his Master's consent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action against Sojourners, that neglected to choose a Patron, of which custom I have spoken in another place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an Action commenced by a Master, or Patron against his Clientes, such as were the Freed Slaves, when they refused to perform those Services, they were bound to pay to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Suit about Money put into the Bankers hands, which the ancient Athenians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the modern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was, when a Person deeply indebted desired the People to remit part of his Debt, upon pretence that he was unable to make payment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against false Witnesses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against those that suborned false Witnesses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was against such, as, having promised to give Evidence in a Cause, disappointed the Person that relied upon them. Several other Judgements we meet with in ancient Authors, some of which I have already spoken of in other places, and the Names of the rest are so well known, that I need not give you any explication of them; such were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some others (a) Hes●chius, Harpocration, Suidas, Pollux, Ulpianus in Demosthen. Sigonius de Rep. Athen. & Rousaus in Arch. Attic. jidemque ubique in his capitibus sunt consulendi. . CHAPTER XXV. Of the Athenian Punishments, and Rewards. THE most common and remarkable Punishments inflicted at Athens on Malefactors are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, tho' sometimes it be used in a large and general sense for any punishment, yet has often a more limited and restrained signification, being taken for a pecuniary Mulct, or Fine, laid upon the Criminal according to the merit of his Offence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignominy, or public Disgrace, whereby the Offender was rendered uncapable of bearing any Office, pleading in the Courts of Judicature, or giving his Voice in the public Assemblies, and deprived of all other Privileges of a Citizen, that gave him any Title to the management of the Commonwealth. Out of these Men, the Scholiast upon Aristophanes (a) Ranis. tells us, they appointed whom they pleased to labour at the Oars, to which Drudgery, Plutarch reports, it was usual to put their Prisoners of War (b) Lysandro. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servitude, was a punishment, by which the Criminal was reduced into the condition of a Slave. It was never inflicted on any besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sojourners, and Free'd-servants, because it was forbidden by one of Solon's Laws, that any Freeborn Citizen should be treated as a Slave. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a severity seldom exercised upon any but Slaves, or some very notorious Malefactors, of which before I have spoken more at large. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was, as the word imports, a Pillar, wherein was engraven in legible Characters an account of the Offender's Crime. The Persons thus exposed to the laughter and reproaches of the World, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any invective, or defamatory Oration. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a punishment, by which the Criminal was condemned to Imprisonment, or Fetters. The Prison was called by a lenitive Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or House; for the Athenians used to mitigate and take of from the badness of things, by giving them good and innocent appellations; as a Whore, they would call a Mistress; Taxes, Rates; Garrisons, Guards; and this (saith Plutarch) seemed at first to be Solon's contrivance, who called the releasing the People from their Debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a throwing off a burden (c) Plutarch. Solone. . Plato tells us, the Athenians had three sorts of Prisons; The first was near the Forum, and was only designed to secure Debtors, or other Persons from running away. The second was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a House of Correction, such as our Bridewell. The third was seated in an uninhabited and lonesome place, and was designed for Malefactors guilty of Capital Crimes (d) Plato de Legib. lib. X. . One of their Prisons was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Gate, through which Criminals were led to Execution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Charon, the infernal Ferryman. At the Prison-door was erected the Image of Mercury, the Tutelar Deity of the place, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hinge of a Door. Of Fetters there were divers sorts, the most remarkable are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Collar usually made of Wood, so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it constrained the Criminal to bow down his head. This punishment was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence pernicious Fellows, or Things, are sometimes named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Aristophan. Scholar Pluto. ; others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Criminal's Neck was shut, or enclosed within it. Some Grammarians tell us, the Neck, Hands, and Feet were made fast in it, and therefore it is probable, it was the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Fetters with five holes, mentioned by Pollux, and seems to resemble the punishment of binding Neck and Heels, used amongst our Soldiers. Aristophanes calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his Scholiast informs us in his Comment upon these words in Lysistrate, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Women must have their stiff and haughty Necks With Fetters cramped, lest they grow insolent And us of our Authority divest, For see here, in this Canvass-pourtraiture By skilful Micon drawn, how th' Amazons Mounted on prancing Steeds with burnished spears engage▪ Mr. Abel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies Fetters in which the Feet, or Legs were made fast, as we are informed by Aristophanes in his Plutus, where speaking of an impudent, and insolent Slave, he saith, he deserves to be set in the Stocks, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You're ' ripe, you Rogue, for Fetters, the Stocks groan for you. Not much unlike this seems to have been the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the matter it was made of (b) Aristophan. Scholar Equit. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a piece of Wood, to which the Malefactor was bound fast, as the same Poet reports (c) Thesmopho●. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Here, Lictor, bring him in, and bind him to the Rack. And a little after, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Order the Executioner to strip Me naked, and to cord me to the Rack. Mr. Abel. Beside these, many others occur in Authors, which barely to mention would be both tedious, and unnecessary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perpetual Banishment, whereby the condemned Persons were deprived of their Estates, which were publicly exposed to Sale, and compelled to leave their Country without any possibility of returning, except they were recalled (which sometimes happened) by the same Power that expelled them; wherein it differed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which only commanded a Ten years' absence, at the end of which, the banished Persons were permitted to return, and enjoy their Estates, which were all that time preserved entire to them (a) Aristoph. Scholar Equit. & Vesp. . It was instituted not so much with a design to punish the Offender, as to mitigate and pacify the fury of the Envious, that delighted to depress those, who were eminent for their Virtues, and glorious Actions, and by fixing this disgrace upon them, to exhale part of the venomous rancour of their Minds. The first, that underwent this condemnation was, as Plutarch reports, Hipparchus the Cholargian, a Kinsman to the Tyrant of the same Name. Eustathius makes it much ancienter, and carries it as high as Theseus' Time, who, he tells us out of Theophrastus and Pausanias, was the first that suffered it (b) Ili●d. ●. . Heraclides will have it to have been first instituted by Hippias, the Tyrant, a Son of Pisistratus (c) Lib. de Rep. ; Photius, by one Achilles, the Son of Lyco (d) Excerpt. ex Pt●lom. Hephast. l. VI ; and Aelian, by Clisthenes, who also, as he tells us, was the first that underwent it (e) V r. Hist. lib. XIV. cap. XXIV. . It was never inflicted upon any but great Persons; Demetrius, the Phalerian, (as Plutarch reports) will have it to have happened to none but Men of great Estates, and therefore as an argument to prove the plentiful condition of Aristides, (whom he maintains to have been possessed of a large Fortune, contrary to the opinion of most other Writers) he alleged, that he was banished by Ostracism. But my Author is of another opinion, and not without reason, for all Persons were liable to the Ostracism, who for Reputation, Quality, Riches, or Eloquence, were esteemed above the common level, and exposed to the envy of the People, insomuch, that even Damon, Preceptor to P●ricles, was banished thereby, because he seemed a Man of more than ordinary Sense. Afterwards, when base, mean, and villainous Fellows became subject to it, they quite left it off, Hyperbolus being the last, whom they banished by Ostracism. This Hyperbolus was a very rascally Fellow, who furnished all the Writers of Comedy in that Age with matter for their Satirical invectives; but he was wholly unconcerned at the worst things they could say, and being careless of glory was also insensible of shame; he was neither loved, nor esteemed by any body, but was a necessary tool for the People, and frequently made use of by them, when they had a mind to disgrace, or calumniate any Person of Authority, or Reputation. The cause of his Banishment was this; Alcibiades, Nicias, and Phaeax at that time were of different Factions, and each of them bearing a great sway in the City, lay open to the envy of the inferior Citizens, who, at Hyperbolus' persuasion, were very eager to decree the Banishment of some one of them. Alcibiades perceiving the danger they were in, consulted with Nicias, or Phaeax, (for it is not agreed whether) and so contrived matters, that by uniting their several parties, the Ostracism fell upon Hyperbolus, when he expected nothing of it. Hereupon the People, being offended, as if some contempt or affront had been put upon the Thing, left off, and quite abolished it. It was performed, to be short, in this manner; Every one taking an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Tyle, carried it to a certain part of the Marketplace surrounded with wooden Rails for that purpose, in which were ten Gates, appointed for the ten Tribes, every one of which entered at a distinct Gate. That being done, the Archons numbered all the Tiles in gross, for if there were fewer than six-thousand, the Ostracism was void; then laying every name by itself, they pronounced him, whose name was written by the major part, banished for ten Years, enjoying his Estate (a) Plutarch. A●istide, Alcibiade, Nicia, Themistocle. . This punishment was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the People gave their Suffrages were Earthen Tiles, or pieces of broken Pots (b) Hesych. in V. . The like was used at Argos, Megara, and Miletum (c) Aristoph. Scholar Equit. ; and the Syracusian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was instituted upon the same account, in the third Year of the eighty-sixth Olympiad, but differed from it in this, That this Banishment was but for five Years, and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the People made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Leaves, usually those of the Olive-tree, in giving their Voices (d) Diodor. Sic. lib. XI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Death, was inflicted on Malefactors several ways, the chief of which were these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with which the Criminal was beheaded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with which he was either strangled after the Turkish fashion, or hanged in the manner usual amongst us, for that this was a very ancient, but withal a very ignominious Punishment, appears from Homer, in whom Ulysses and Telemachus punish the Men, that took part with the young Gentlemen, who made love to Penelope, only with a common and ordinary Death; but the Maidservants that had submitted to their Lust, and behaved themselves with scorn and contempt towards their Masters, as being guilty of a more heinous and notorious Crime, they ordered to be hanged; the manner of it the Poet has described in these words (a) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 465. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then young Telemachus a cable tied Hardened with pitch t'a lofty Pillar's side, That he might there make swings above the floor For all his nasty Queans, who'd played the Whore; In hempen Twists they all hung in a Row Tossing their Legs, and moving to and fro. So have I seen the warbling Larks beset With knotty mazes of the Fowler's net, H●w they do make a flutter and a rout With wings expanded, tho' they can't get out. Mr. Abel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poison, of which there were divers sorts, yet what they most commonly made use of, was the juice of the Herb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cicuta, not much unlike Hemlock, which through its extreme coldness is poisonous; it was a draught of this gave Socrates his death, Rem populi tractas, barbatum hoc crede Magistrum Dicere, sorbitio tollit quem dira cicutae. You, who sustain the weight of Government, To these prudential Maxims be attended, Maxims, not mine, but that grave Sirs, whose fate A draught of Hemlock did precipitate. (Mr. Abel.) Saith Persius, meaning Socrates (b) Satir. IU. v. 1. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Precipice, from which the Malefactor was tumbled headlong. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Cudgels of wood, with which Malefactors were beaten to death (a) Aristoph. Schol: Pluto, Suidas, Hesychius, Etymolog. Pollux, & ubique in hoc capite. , being hanged upon a Pole, which was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Suidas, and the Etymologist expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hesychius; for their conceit is vain and ridiculous, that would thence infer it to have been a kind of Gallows, or Cross. No less groundless and frivolous is their opinion, that imagine it to have been an instrument, on which Criminals were distended, like the Covering of a Drum, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to have been of the same nature with the Roman Fidiculae, which were little Cords, by which Men were stretched upon the Rack, and seem to have resembled the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cross, mentioned in Thucydides (b) Lib. I. , was used in Greece, but not so frequently as at Rome: it consisted of two Beams, one of which was placed cross the other; the figure of it was muchwhat the same with that of the letter T, as Lucian tells us (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , differing only from it, because the transverse Beam was fixed a little below the top of the strait one. The Malefactor was hanged upon the Beam that was erect, his Feet being fixed to it with Nails, and his Hands to each side of that which was transverse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a deep Pit belonging to the Tribe Hippothoontis, into which condemned Persons were cast headlong, it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence the public Executioner received the appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was a dark, noisome hole, a●d had sharp Spikes at the top, that no Man might escape out, and others at the bottom, to pierce and torment such as were cast in (d) Aristoph. Pluto. Scholar . From its depth and capaciousness, it came to be used proverbially for a covetous, Miser, or voracious Glutton, that is always craving, and can never be satisfied; and such an one the Latins called Barathro, hence Lucre●ius (e) Lib. III. , Aufer abhinc lacrymas, Barathro, & compesce querelas. — Forbear thy sighs, Thou Miser, cease complaints, and dry thine Eyes. And Horace, Mendici, mimae, Barathrones, hoc genus omne (f) Satir. lib. I. Sat. II. . Beggars, Jack-puddings, Rooksters, and such like. A place of the same Nature was the Lacedaemonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into which Aristomenes the Messenian being cast, made his escape after a wonderful manner, as Pausanias' reports (g) Mess●niac, . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lapidation, was a common punishment, and usually inflicted by the primitive Greeks upon such as were taken in Adultery, as we learn from Homer's third Iliad, where Hector tells Paris, he deserves to die this death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For all your villainies you shall be stoned to death. Many other punishments there were, which they inflicted for particular Crimes, some of which I shall treat of in their proper places. As the Laws inflicted severe Penalties upon Offenders, thereby to deter Men from Vice and Wickedness, and from base and dishonourable Designs, so again they conferred ample Rewards upon such as merited them, thereby to incite others to the practice of Virtue and Honesty, and the performance of good and glorious Actions; and upon the just and equal dispensation of these two Things, it was Solon's Opinion, that the Safety of any Commonwealth chiefly depended (a) Ciceron. Epist. ad M. Brutum. . Now not to mention public Honours and State-preferments, to which even those of the inferior Sort might not despair of advancing themselves in a popular State, if by their eminent Services they approved themselves to the People; beside these, I say, there were several public Rewards, and Honours conferred upon such as had merited enough to be thought worthy of them; The chief of which were these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the privilege of having the first place at all Shows, Sports, Banquets, and public Meetings (b) Aristoph. Equit. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the Honour of having their Pictures, or Statues erected in the Citadel, Forum, or other public places of the City (c) Demosthen. Orat. de Falsa Legat. aliique. . With such monuments of Virtue Athens seems to have abounded more than any City in the World, as will evidently appear to any, that will be at the pains to peruse Pausanias' accurate description of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, Crowns, were conferred in the public Assemblies by the Suffrages of the People, or by the Senators in their Council; but of these, because they were for the most part bestowed upon those that had signalised themselves by their Valour, as also of other Military rewards, I shall give you an account of in another place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an immunity from all public Duties, Taxes, and Contributions, except such as were required for carrying on the Wars, which no man was excused from. This Honour was very rare, but yet there want not instances of it, as particularly those of Harmodius, and Aristogiton's whole Families, which enjoyed it for a great many generations (d) Demosthen. Orat. in Leptinem. Ejusque Interpret. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a maintenance allowed such as deserved well of the Commonwealth in the Common-hall, called Prytaneum. This Privilege was granted sometimes to whole Families for the Services of their Ancestors, as particularly to those of Hypocrates, Harmodius, and Aristogiton. Their common Fare was a sort of Cakes, or Puddings called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon holidays they had an allowance of Bread (a) Demosthen. loc. cit. Pollux lib. IX. cap. V. Aihenaus lib. IU. etc. ; and beside other provisions, the Tenths of all the Bellies of Animals offered in Sacrifice were always reserved for them, which if any Man neglected to send, he was liable to be punished by the Prytanes, as we learn from Aristophanes (b) Equi●ibus. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your Frauds I'll to the Prytanes disclose, Since you with sacrilegious Stealth keep back The Tithes of sacred Victims Bellies. A great deal more might be said about the Honours conferred after Death upon such, as had been eminently serviceable to the Commonwealth, in the celebration of their Funerals, and the pious care of their Memories, but this I shall leave to be spoken of in another place, I shall only add that not themselves only, but their Posterity reaped the fruits of their Virtues, for if any of their Children were left in a poor condition, they seldom failed of obtaining a plentiful provision from the Public; Thus Aristides' two Daughters were publicly married out of the Prytaneum, the City decreeing each of them three-hundred Drachms for her Portion. Nor is it to be wondered (saith my Author) that the People of Athens should take care of those that live in the City, since hearing that Aristogiton's Granddaughter was in a low condition in the Isle of Lemnus, and, by means of her poverty, like to want Husband, they sent for her to Athens, married her to a Person of considerable Quality, and bestowed upon her a large Farm, as a Dowry. Of which Bounty, and Humanity (saith he) this City of Athens, even in this Age, hath given divers Demonstrations, for which she is deservedly had in great Honour and Admiration (c) Plutarch. Aristid●. . CHAPTER XXV. Of the Athenian Laws. IT was Tully's observation, that most of the Arts and Inventions, which are necessary to the management of Human life, owe their first Original to the Athenians, from whom they were derived into the other parts of Greece, and thence carried into foreign Countries, for the common benefit of Mankind. But of all the Inventions commonly ascribed to them, none has been of greater, or more general use to the World, than that of Laws, which, as Aelian (a) Lib. III. cap. XXXVIII. , and others report, were first established in Athens. Most other ingenious contrivances respect the conveniencies of Human life, but upon this depends the very foundation of all Civil Government, and of all mutual Society amongst Men; for by them the Magistrate is directed how to govern, and the People how far to obey; the Magistrate by them is settled in the possession of his Authority over the People, and the People too by them are secured from the arbitrary Power, and unreasonable demands of the Magistrate, as well as from the Fraud, Violence, and Oppression of each other. The Poets tell us, that Ceres was the first, that taught the Athenians the use of Laws; in memory of which benefit, they celebrated the Festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which she was Worshipped by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which exactly answers to the Latin Name of Legifera in Virgil (b) Aeneid. IV. v. 57 , — mactant lectas de more bidentes Legiferae Cereri.— To Ceres, who first showed the use of Laws, They offer Lambs culled out of bleating Flock. Some of the Laws of her Favourite, Triptolemus, are still extant, and I have spoken of them in another place. But to pass by Poetical and groundless fictions, thus much is certain, and evident, viz. That the Athenians were governed by Laws before the dissolution of their Monarchy, as may be observed from what Plutarch relates of Theseus, viz. That when he divested himself of Sovereign Power, and established a Commonwealth in Athens, one of the Prerogatives that he thought fit still to retain, was the Custody, or Protection of the Laws. The first, that gave Laws to the Athenians after Theseus' Time, was Draco, who was Archon in the first Year of the thirty-ninth Olympiad. His Laws, Aelian (a) Var. Hist. lib. VIII. cap. X. tells us, are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but are remarkable for nothing but their unreasonable severity; for by them every little offence was punished with death, and he that stole an Apple was proceeded against with no less rigour, than he that had betrayed his Country. But these extremities could not last long, the People soon grew weary of them, and therefore, tho' they were not abrogated, yet by a tacit consent they were laid asleep till Solon, the next Lawgiver, repealed them all, except those that concerned Murder, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and, having received from the People Power to make what alterations he thought necessary, new modelled the Commonwealth, and instituted a great many useful and excellent Laws, which, to distinguish them from Draco's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And least, through the connivance of the Magistrates, they should in time be neglected, like those of his Predecessor, He caused the Senate, to take a solemn Oath to observe them, and every one of the Thesmothetae vowed, that if he violated any of the Statutes, he would dedicate a golden Statue as big as himself to the Delphian Apollo, and the People He obliged to observe them for a hundred Years (b) Plutarch. Solone, Diogen. 〈…〉 Ae●ian. loc. cit. . But all this care was not sufficient to preserve his Laws from the innovations of lawless, and ambitious Men; For shortly after, Pisistratus so far insinuated himself into the People's favour, that the Democracy instituted by Solon was dissolved, and himself invested with Sovereign Power, which at his Death he left in the possession of his Sons, who maintained it for some Years; and tho' Pisistratus himself, as Plutarch reports (c) Solone. , and his Sons after him, in a great measure, governed according to Solon's directions, yet they followed them not as Laws, to which they were obliged to conform their Actions, but rather seem to have used them as wise and prudent Counsels, and varied from them, whenever they found them interfere with their interest, or inclinations. Pisistratus' Family being driven out of Attica, Clisthenes took upon him to restore Solon's Constitutions, and enacted many new Laws (d) Herodotus, Plutarch. Pericle, Isocrat. Areopag , which continued in force till the Peloponnesian War, in which the Form of Government was changed first by the Four-hundred, and then by the Thirty Tyrants. These storms being over, the ancient Laws were again restored in the Archonship of Euclides, and others established at the instance of Diocles, Aristophon, and other leading Men of the City. Last of all, Demetrius the Phalerean, being entrusted with the Government of Athens by the Macedonians, was the Author of a great many new, but very beneficial and laudable Constitutions (e) Plutarch. Aristide. . These seem to have been the chief Legislators of Athens, before they submitted to the Roman yoke; two others are mentioned by Suidas, viz. Thales and Aeschylus, but are not taken notice of in other Authors. Beside these, the Athenians had a great many other Laws, enacted upon particular occasions, and exigencies of the Commonwealth, by the Suffrages of the People; For I shall not in this place speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Decrees enacted by the Senate, because they were not settled and constant Laws, but only, as it were, so many Proclamations, which, being enacted by no greater Authority than that of the Senators, whose Power was only annual, lost all their force and obligation when their Offices expired. The manner of making a Law was thus; When any Man had contrived any thing, that he thought might conduce to the good of the Commonwealth, he first communicated it to the Prytanes, who were certain Officers appointed to receive all sorts of informations of things that concerned the Public; the Prytanes than called a meeting of the Senate, in which the new Project being proposed, after mature deliberation was rejected, if it appeared hurtful, or unserviceable; if not, was agreed to, and then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the Prytanes took a Tablet, and wrote upon it the matter that was to be enacted into a Law, and the time in which ●he People were to meet in a public Assembly, and determine it, and ●his was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No Law was to be proposed to the Assembly, except it had been written upon a white Tablet, and fixed up some Days before the Assembly at the Statues of the Heroes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that so all the Citizens might read what was to be proposed at their next Meeting, and be able to give a more deliberate judgement upon it. When the multitude was come together th● Decree was read, and every Man had liberty to speak his mind about the whole, or any clause of it, and if, after due consultation, the Populacy thought it inconvenient, it was rejected; if they approved of it, it passed into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, as we learn from Demosthenes, were the same as to their obligation, but differed in this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a general, and everlasting Rule, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respected particular Times, Places, and other Circumstances (a) Demosthen. ejusque enarrator. Ulpi●n. in Leptin. & alibi. . No Man without a great deal of caution, and a thorough understanding of the former Laws, and Constitutions durst presume to propose a new one, the Danger being very great if it suited not with the customs and inclinations of the People; Eudemus a Cydiathenian is said to have lost his Life on that account, being made a Sacrifice to the rage of the Multitude. Not much unlike this severity was the ordinance of Zaleucus, the Locrian Lawgiver, by which it was appointed, that whosoever proposed the enacting of a new Law, or the abrogation of an old one, should come into the Assembly, with an Halter about his Neck, and in that dress give his reasons for what he proposed, which if they were thought good and sufficient, his proposal was embraced; if not, he straightway poured out his Soul under the Hangman's hands. But the Athenians were not quite so rigid, except upon some extraordinary occasion, when the giddy Multitude was hurried on with unusual rage and vehemence, as happened in Eudemus' case; yet if any Man established a Law, that was prejudicial to the Commonwealth, he might be called in question, and brought to Trial for it any time within the space of one Year, but if he was let alone any longer, the Laws took no notice of him. In these cases especially, a writ for transgressing the Laws, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might take hold of him; First, if he had not taken care to publish his Proposal in due time; Secondly, if he proposed it in ambiguous and fallacious Terms; Thirdly, if he proposed any thing contrary to any of the former and received Laws; and therefore if any of the old Laws were found to oppose what they designed to offer, they always took care to have them repealed beforehand (a) jidem. . Because, notwithstanding all this caution, it sometimes happened that new Laws were enacted contrary to the old, it was ordered that the Thesm●thetae should once every Year carefully peruse the Laws, and if they found any of them oppose another, it was to be proposed to the People, who were to proceed about it in the method that was used in abrogating other Laws, and so one of the Laws made void. In other cases it was unlawful for any Man to endeavour to have any Law repealed, without preferring a new one in its place. Now because the change of Time, and other Circumstances might make a great many alterations in Affairs, and Ordinances, that had formerly been useful and necessary, by the different State of Things become unprofitable, and perhaps inconvenient, and prejudicial; it was ordained by Solon that once every Year the Laws should be carefully revised and examined, and if any of them were found unsuitable to the present State of Affairs, it should be repealed; this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the manner of giving their Suffrages by holding up their hands. The method of doing it was thus; On the eleventh Day of the month Hecatombaeon, after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had, according to custom, made a solemn Prayer before the Assembly, the Laws were read over in this Order, first those, that concerned the Senate; then those that respected the People, the nine Archons, and then the other Magistrates in their Order. This being done, it was demanded, Whether the Laws then in being were sufficient for the Commonwealth? and if it seemed necessary to make any alteration in them, the consideration was differred till the fourth of Metagitnion, upon which Day, was the last Ordinary Assembly, under the first Rank of the Prytanes, as the Repetition of the Laws had been at the first. In all this, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Laws concerning such matters, were nicely and punctually observed, and the Prytanes, and Proedri severely punished, if any thing was omitted. Upon the first of Metagitnion, another Assembly was called, and the Pr●edri reported the matter to the People, who did not proceed to the determination of it themselves, but substituted the Nomothetae to do it; and appointed five Orators, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Patronise the ancient Laws in the Name of the People. If the calling of this Assembly was neglected, the Prytanes, by Solon's Command, had a Fine of a thousand Drachms laid upon each of them, and the Proedris one of four-hundred; all which the Thesmothetae were obliged to see paid into the Treasury of Minerva's Temple in the Citadel, but in case they refused, the Thesmothetae were to bring an Indictment against them at the Court of Heliaea; which if they neglected to do, themselves were to be denied admission into the Areopagus. To return, the Nomothetae, having heard what the Orators could say in defence of the old Law, gave their Opinions accordingly, and their Sentence was ratified by the People in the following Assembly (a) jidem. . Solon, and after his example, the rest of those that enacted Laws in Athens, committed their Laws to writing, differing herein from Lycurgus, and the Lawgivers of other Cities, who thought it better to imprint them in the minds of their Citizens, than to engrave them upon Tablets, where it was probable they might lie neglected and unregarded, as Plutarch hath informed us in his Life of Numa Pompilius; It is reported (saith he) that Numa's Body by his particular command was not burned, but that he ordered two stone Coffins to be made, in one of which he appointed his Body to be laid, and the other to be a Repository for his sacred Books and Writings, and both of them to be interred under the Hill janiculum; imitating herein the Legislators of Greece, who having wrote their Laws in Tablets, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did so long inculcate the contents of them, whilst they lived, into the Minds and Hearts of their Priests, that their Understandings became, as it were, living Libraries of those sacred Volumes, it being esteemed a profanation of such Mysteries to commit their secrets unto dead Letters. In some places, espely before the invention of Letters, it was usual to sing their Laws, the better to fix them in their memories; which custom, Aristotle tells us, was used in his Days amongst the Agathyrsi, a people near the Scythians; and this he fancies was the reason, why the Musical rules for keeping Time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Problem. Sect. X. cap. XXIX. . But Solon was of a contrary Opinion, esteeming it the safest way to commit his Laws to writing, which would remain entire, and impossible to be corrupted, when the unwritten Traditions of other Lawgivers, through the negligence and forgetfulness of some, and the cunning and knavery of others, might either wholly perish in oblivion, or by continual forgeries and alterations be rendered altogether useless and unprofitable to the Public, but abundantly serviceable to the designs and innovations of treacherous and ambitious Men. The Tables in which Solon penned his Laws, Plutarch tells us, were of wood, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so fashioned that they might be turned round in oblong Cases, some of them, he saith, remained till his Time, and were to be seen in the Prytaneum at Athens, being (as Aristotle affirms) the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But others are of Opinion, that those are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which contain the Laws concerning Sacrifices, and the Rites of Religion, and all the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Plutarch (a) Solone. . But Apollodorus, as he is quoted by the Scholiast upon Aristophanes (b) Nubibus, & Avibus. , will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of Stone, and to signify any Tablets, wherein Laws, or public Edicts were written, and to have received their Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were erected up on high; or from the Corybantes, the first inventors of them, as Theopompus reports in his Treatise of Piety. Aristotle adds, that they were triangular, in his Treatise about the Republic of Athens, and is seconded herein by Pollux (c) Lib. VIII. cap. X. , who farther remarks, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were quadrangular, and made of Brass. Ammonius (d) Lib. de Different. Voc. , to trouble you with no more Opinions about them, will have the distinction to consist in this, That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were foursquare, containing the Laws that concerned civil Affairs; whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where Triangular, and contained Precepts about the public Worship. What number there was of them, it is impossible to divine, since none of the ancient Authors have given us any light in this particular. They were kept in the Citadel, but afterwards were removed to the Prytaneum, that all Persons might have recourse to them upon any occasion (e) Pollux ibid. ; tho' some report that only Transcripts of them were carried thither, and that the Original, written by Solon's own hand, remained still in the Citadel. Hence, as Pollux is of Opinion, came the Laws to be distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former signifying the Laws that were in the Prytaneum, which was in the lower City; the latter, those that were kept in the Citadel, or upper City. Others are of Opinion, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demosthenes, whose expression it is, meant no more, than the lower part of the Tablet, but then, without dispute, he would have mentioned the number of the Tablets, as in other places He, and others usually do, and not have left us in the dark which of the Tablets he meant; Again, the lower part of the Tablet might sometimes happen to contain the first part of the Law, which it is improper to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that word seems to import something beneath the rest, and towards the latter End; for one Tablet was not always large enough to contain a whole Law, as appears from Plutarch (f) Solone. , in whom we find that the eighth Law was engraved in the thirteenth Tablet. Petit will have Demosthenes to mean no more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the Law, which beneath, or, afterwards in the same Oration is cited by him. Others understand it of the lower Line, because the Laws are said to have been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Pausanias explains it (a) Eliac. , when the second line is turned on the contrary side, beginning at the end of the former, as the Husbandmen turn their Oxen in ploughing, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was against the Law for any Man to erase a Decree out of any of the Tablets, or to make any alterations in them; and for the greater security of them, there were certain Persons called from their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose business it was to preserve them from being corrupted (b) Pollux. lib. VIII. cap. VIII. , and, as their Name imports, to transcribe the old, and enter th● new ones into the Tablets; they were elected by the Senate, and, to render their Office more creditable, had several badges of Honour conferred upon them, of which in their proper place. Thus much of the Athenian Laws in general; their particular Laws have been with great Industry collected by Petit, and are now englished from the Original Greek by Mr. Abel. Attic LAWS. Laws relating to Divine Worship, Temples, Festivals, and Sports. LET Sacrifices be performed with fruits of the Earth. Let it be a Law among the Athenians for ever sacred and inviolable, always to observe due Homage in public towards their Gods, and native Heroes, according to the usual Customs of their Country; and with all possible sincerity to offer in private First-fruits with anniversary Cakes. One Drachm shall be the price of a Sheep, eighteen of a Medimn. Cattle designed for Sacrifice shall be culled. It's ordered, that the Sacrificer car●y part of his oblation home to his Family. All the remains of the Sacrifice are the Priest's Fees. Whosoever easeth Nature in Apollo's Temple, shall be Indicted, and Sentenced to Death. All Slaves and Foreigners are permitted to come to the public Temples, either out of curiosity of seeing, or devotion. They, who survive the report of being Dead, are prohibited entrance into the Fury's Temple. Let no violence be offered to any one, who flies to the Temples for succour. While the Celebration of the monthly Festival continues at Athens, it's ordered, that no one be defamed or affronted in Private or Public, and that no business be carried on, which is not pertinent to this Feast. All, who frequent the Panathenaea, are forbid the wearing of gaudy and foppish Apparel. It's enacted that at the institution of Panathenaea Majora Homer's Rhapsodies be repeated. Sojourners are commanded to carry about at public Processions little Vessels framed after the model of a Boat, and their Daughter's Water-pots with Umbrellas. No Foreigner is to be initiated into the Holy Mysteries. Death shall be his penalty, who divulges the Mysteries. The Persons initiated shall dedicate the Garments they were initiated in, at Ceres and Proserpina's Temple. No Woman shall go in her Chariot to Eleusis, and whoever commits Theft, during the Feast kept at that place, shall be fined 6000 Drachms. Let no petitionary Address be made at the Mysteries. No one shall be Arrested, or Apprehended, during their Celebration. An Assembly of the Senate shall convene in the Eleusinian Temple, the day following this Festival. The Festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be annual, at which time there's to be a Gaol-delivery. Evagoras hath caused it to be enacted, that when there's a Procession in the Piraeeus to the honour of Bacchus, and likewise at the Lenaean Procession, Comedies shall be acted, and that during the celebration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Citadel, Youngmen shall dance, and Tragedians with Comedians act, and that at these times, and while the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continue, no suit of Law, Bailment, or Suretyship shall be made; if trespass be made against any one of these particulars, let the Person herein offending be prosecuted in the usual manner at the popular Assembly held in Bacchus' Theatre. It's established, that the Prytanes the day subsequent to these observances call a Senate in the Theatre of Bacchus, upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the first thing in debate shall be touching the sacred Rites, after that, the drawing up all the Indictments to be executed on the forementioned Criminals at the Feasts. No Arrestment shall be attempted on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Execution of condemned Prisoners shall be deferred till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return from Delos. No oblation of Victims shall be on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He, who comes off Conqueror at the Olympic Games, shall receive as his reward 500 Drachms, at the Isthmick, an 100 Fifteen shall go to the constitution of a Tragic Chorus. It's forbid that Aeschylus, Sophocles and Euripides be brought on the Stage, wherefore Licence is given, that the City-clerk read them publicly. An emulatory performance among the Tragedians is ordered to be in the Theatre, on the Feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that he, that acts his part best, shall be chosen Denizon. No one under 30 Years of age shall be an Actor. Let no Archon be exposed by any malignant aspersion in a Comedy. If any reflections are designed, let them be palliated under a feigned Name. Let all the different Airs, and specific kinds of Music be observed, and each of them be made use off at its peculiar Festival. All spectators shall sit with due Attention and Decorum in the Theatre, and the Beadles are hereby impower'd to turn him out, who shall cause any noise or disturbance, but if any one contradict their commission, and persevere in his rudeness, a Fine shall be his punishment. Sports exhibited in Honour of Neptune are to be in the Piraeeus, graced with three Dances performed in a ring, where the reward to them who come of best shall be ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them whose performance is one degree below, eight, and six to the third rated Victors. One day Yearly there's to be a public cockfighting. Sacrifices are required to be at the beginning of every Month. Laws concerning them who Officiate in holy Rites. THE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to take care that the Parasites be created out of the People, whose duty 'tis, each of them to reserve out of his allowance an Hecteum of Barley without the least deceit, for the maintenance of the Genuine Citizen's Feast, to be kept in the Temple, according to the custom of the Country. The Acharnensian Parasites are to lay up an Hecteum of their dole in Apollo's Reservatory, to which Deity they are to Sacrifice; their Chief likewise, the Old men, and Women who have had but one Husband, are obliged to join in the Sacrifices. Out of those of spurious Birth, or their Children, the Parasites s●all elect a Priest, who shall officiate in the Monthly Sacrifices, and against him who declines it an Action shall be entered. Two of the sacred Ceryces must undergo Parasiteship, for the space of one Year in Apollos' Temple at Delos. The third part of the choicest of the Oxen is to be conferred on the Victor of a prize, the two remaining shall be divided between the Priests and Parasites. Let there be given a just value of Money, to be disbursed by the Priests for the reparation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or Treasury) of the Temple, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or place set apart for the Parasites Executing of ●heir Office. Out of the most vigorous of the Old men, there are to be created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Persons to carry sprigs of Olive in the Panathenaea, in Honour of Minerva. It is hereby appointed that the Consort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be a Citizen of Athens, and never before Married. Notthe Priests only shall give an account of their demeanour in the Priesthood, but likewise the sacred Families. No impure Person shall be elected into the Priesthood. Laws ●elating to the Laws. As for the Review of the Laws, I have purposely omitted it, as being spoken of in the foregoing sheets. The Decree. TIsamenus hath established with the consent, and by the Authority of the People that Athens shall keep her ancient Form of Government, and make use of Solon's Laws, Weights, and Measures, with Draco's Sanctions, as hitherto; if new ones shall seem requisite, the Nomothetae created by the Senate for that purpose, shall engross them on a Tablet, and hang 'em up at the Statues of the Eponymi, that they may be exposed to the public view of all Passers by; The same Month they are to be given up to the Magistrates, after they have passed the Estimation of the Senate of Fivehundred, and the delegated Nomothetae. Be it also farther enacted, that any private Man may have free access to the Senate, and give in his Sentiments concerning them, after their promulgation; the Senate of Areopagus is required to take care that the Magistrates put these Laws in Execution, which for the conveniency of the Citizens are to be engraved on the Wall, where before they had been exposed to public view. He that propounds a Law not conducing to the common Good, shall be indicted as a Pesterer of the Commonwealth. The proposer of a Law after the Year's end shall be accused, if his Law be pernicious, but yet shall be liable to no Penalty. No Law shall be repealed, before reference be made of it to the Nomothetae, which being done, any Athenian may endeavour its repeal, supposing he substitutes a new Law in its stead. Both these the Proedris shall refer to the Votes of the People; the first proposal shall be concerning the Old Law, whether it be any longer conducible to the public Good, than the new one shall be proposed; now which of the two the Nomothetae shall judge best, that shall be in force; yet this caution must be observed, that no Law shall be enacted which gainsays any of the rest, and the Person, who shall give in a Law inconsistent with the former constitutions, shall be dealt with according to the rigour of the Act against those, who promote prejudicial Laws. He, who to abrogate an old Law promiseth to make a new one, and doth not, shall be Fined. The Thesmothetae shall Yearly assemble in the Repository of the Laws, and cautiously examine whether one Law bears any contradiction to another, whether there be any Law unratified, or duplicates about the same thing; if any of these shall occur in their examination, it shall be written on a Tablet, and read at the Statues of the Eponymi. Which done, by the Epistata's Order, the People shall vote which of them shall be made void, or ratified. Laws referring to Decrees of the Senate, and Commonalty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Decrees of the Senate, are to be but of one Year's continuance. No Psephism shall pass to the Commons before the Senate's supervisal. The Tablets, on which the Psephisms are engraved, are by no means to be removed. Let no Psephism, either of the Senate, or People, be of greater Authority than the Laws. No Sophistication is to be contained in a Psephism. Laws concerning Native, and Enfranchised Citizens. ALL Laws are to be alike Obligatory towards the whole Body of the People. All Priests, and Archons are to be elected out of the Nobility, whose duty 'tis to interpret all Laws both Civil, and Divine. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or those of the meaner sort, shall be capable of no Magistracy. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall have right of Suffrage in public Assemblies, and of being elected Judges. Let all the Citizens have an equal share in the Government, and the Archons be indifferently elected out of them all. No Persons, but such as have suffered perpetual banishment, or those, who with their whole Families come to Athens for the conveniency of Trade, shall be enroled among the Denizens. Let no Person, that's a Slave by birth, be made free of the City. No one shall be admitted Citizen, unless a particular eminency of Virtue entitle him to it, yet if the People do confer a Citizenship on any one for his merits, he shall not be ratified, before the Athenians, the next meeting of the Assembly, honour him with six-thousand private Votes, the Prytanes likewise shall give them, before the entrance of the Strangers, the Boxes with the Calculi, and take away the Largesses, which were the Persian Bucklers. Now these Persons after Enfranchizement shall be altogether uncapable of being Archons' or Priests; as for their Children, they may officiate, if born of a Freewoman; if the persons made Free presume the taking up of any Office, any Freeborn Man may bring an Action against them, as Interlopers on his Privileges. There shall be a disquition made, whether they, who are inserted in the Register of Citizens, be so, or no; they who shall not be found Citizens on both sides, let them be erased out; the determination of this shall be by their own Burrow, by whom if they be cast, and acquiesce in their Sentence without any farther Appeal to an higher Court, they shall be ranked among the Sojourners; but they, that after Appeal shall be condemned by the higher Court, shall be sold for Slaves; or, if acquitted, shall continue in their Freedom. It's permitted any Athenian to leave the City, and take his Family and Goods along with him. Laws appertaining to Children legitimate, Spurious, or Adopted. THEY only shall be reckoned Citizens, whose Parents are both so. He shall be looked on as a Bastard, whose Mother is not Free. Let none of Spurious birth, whether male, or female intermeddle with either sacred, or civil Affairs from the time of Euclides being Archon. That inheritance shall pass for good, which is given by a childless Person to an adopted Son. Adoption must be made by Persons living. No one, except the Person who adopted shall have a legitimate Son, shall relinquish the Family into which he is adopted, to return into his Natural. Parents may give their Children what Names they will, or change those they have for others. Whenever Parents come to enrol their Children, whether genuine, or adopted in the public Register, they are obliged to profess by Oath, that they were lawfully begotten of a Freewoman. Beasts designed at this time for the Altar are to be of a certain weight, a Goat to weigh fifty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and two Sheep fourty-eight. The Oath to be taken by the Ephebi. I'LL never do any thing to disgrace this Armour; I'll never fly from my Post, or revolt from my General, but I'll fight for my Country, and Religion in an Army, or single Combat; I'll never be the Cause of weakening or endamaging my Country, and if it be my fortune to sail on the Seas, my Country thinking fit to send me in a Colony, I'll willingly acquiesce and enjoy that Land which is allotted me, I'll firmly adhere to the present constitution of Affairs, and whatsoever enactions the People shall please to pass, I'll see no body violate or pervert them, but I'll, either singly by myself, or by joining with others, endeavour to revenge them, I'll conform to my Country's Religion: I swear by these following Deities, viz. the Agrauli, Enyalius, Mars, jupiter, the Earth, and Diana. I'll stand so much up for the Honour of my Country, that, if occasion require, I'll lay down my Life for it. My endeavours to extend the Dominions of Athens shall never cease, while there are Wheat, Barley, Vine-yards and Olive-trees without its Limits. Parents shall have full right to disinherit their Children. No one shall sell his Daughter, or Sister, unless he can prove her to be a Whore. The first institution of Youth is to be in swimming, and the rudiments of Literature; as for those, whose Abilities in the world are but mean, let them learn Husbandry, Manufactures, with Trades; but they, who can afford a gentile Education, shall learn to play on Musical Instruments, to ride the great Horse, shall study Philosophy, learn how to Hunt, and be instructed in the Gymnical exercises. Let him be disfranchised who beats his Parents, or does not provide for them. If any Man, being found guilty of abusing his Parents, frequent prohibited places, the Eleven ●hall Fetter him, and bring him to Trial at the Heliaean Court, where any one, who is impower'd thereto, may accuse him; if he's here cast, the Heliaean Judges shall inflict upon him what punishment they please, and if they Fine him, let him be clapped up in Gaol till he pays the whole. No Bastards, or such as have been brought up to no Employ, shall be obliged to keep their Parents. If any one's Estate after his decease shall be called in question, the enjoyer of it is obliged to prove the Lawfulness of his Parent's getting it, according to that Golden Precept, Honour your Parents. He, that is undutiful to his Parents, shall be uncapable of bearing any Office. If, through the infirmity of old Age, or torture of a Disease, any Father be found crazed and distempered in mind, a Son may forthwith have an Action against him, wherein if he be cast, he may keep him in bonds. Laws belonging to Sojourners. EVery Sojourner is to choose his Patron out of the Citizens, who is to pay his Tribute to the Collectors, and take care of all his other concerns. Let there be an Action against them, who don't choose a Patron, or pay Tribute. In this Action no Foreigner shall appear as a Witness. Let them be cast into Prison before Sentence is past, without any grant of Bailment, on whom the Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is laid, but if condemned, they shall be sold; whoever is acquitted of this imputation may accuse his adversary of Bribery. Laws relating to Slaves, and Free'd-servants. HE that beats another Man's Servant, may have an Action of Battery brought against him. No one may Sell a Captive for a Slave, without the consent of his former Master, if any Captive hath been sold, he shall be rescued, and let his rescuer put in Sureties for his appearance before the Polemarchus. If any Slave's Freedom hath been unjustly asserted by another, the Assertor shall be liable to pay half the price of the Slave. Any Slave unable to drudge under the Imperiousness of his Master, may compel him to let him quit his service for one more mild and gentle. Slaves may buy themselves out of bondage. No Slaves are to have their Liberty given them in the Theatre; the Crier, that proclaims it, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All emancipated Slaves shall pay certain services, and due Homage to the Procurers of their Liberty, choosing them only for their Patrons, and not be wanting in the performance of those Duties, to which they are obliged by Law. Patrons are permitted to bring an Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such Free'd-Slaves, as are remiss in the forementioned Duties, and reduce them to their pristine state of Bondage, if the charge be proved against them; but if the accusation be groundless, they shall entirely possess their Freedom. Any, who have a mind, whether Citizens, or Strangers, may appear as Evidence in the abovementioned Cause. He, that redeems a Prisoner of War may claim him as his own, unless the Prisoner himself be able to pay his own Ransom. Maintenance is by no means to be given to a Slave careless in his Duty. Laws concerning the Senate of Fivehundred. NO one is to be twice an Epistat●. The Oath of the Senate I pass by, as before treated of. The Establishment of Phocus runs, That Senators with the rest of the Athenians shall keep the Feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as is usual by the custom of the Country, and that there shall be an Adjournment of the Senate, and Vacations of lesser Courts for five-days, from the time in which the Protenthae begin to celebrate the Solemnity. The Crier shall pray for the good success of Affairs, and encourage all Men to lay out their endeavours on that design. The Crier shall curse him openly, with his Kindred, and Family, who shall appear at the Sessions, and plead Causes for Lucre. Let the most grave of the Senators, having decently composed their Bodies, deliver their most prudent and wise thoughts to the People; and after them, let such of the rest as will, do the like one by one according to seniority. In every Assembly let there be one Tribe elected to preside, and to look after the Laws. The Prytanes are not to authorise the People to Vote twice for the same thing. The Senate of Fivehundred may Fine as far as fivehundred Drachms. Let the Senate of the Fivehundred build new Ships. Such, as have not built any, shall be ref●●'d the donation of Crowns. This Senate shall give account of their Administration, and they, who have executed their Offices well, shall be rewarded with Crowns. Laws which concern Magistrates. NONE shall be Magistrates but they, who have competent Estates. The Election of Magistrates shall be by Beans. It shall be punishable with Death to pass two Suffrages for the same Candidate. The Archons shall be created by the People. No one shall bear the same Office twice, or enter on two several the same Year. All Magistrates, that are elected by Suffrages, Surveyors of public Works, and they, who have any Authority in the City upward of thirty days, with those, who preside over the Courts of Judicature, shall not enter on their respective Offices, till they have undergone the accustomed Examination, and after the expiration of those Offices, they shall give an account of the discharge of their Trust before the Scribe, and Logistae, as other Magistrates are obliged to do. This shall be the manner: So much I received from the Public, so much I laid out, or in the reverse. Such, as have not made up their accounts, shall expend none of their money in Divine uses, nor be Patrons, or Witnesses; nor shall they have licence to travel, bear another Office, or have the honour of a Crown conferred on them. It's Death for any one in debt to be invested with a public Trust. It's also Death to attempt Usurpation. Let him be outlawed, who shall continue in his Magistracy after the dissolution of Democratical government, whereupon, it shall be lawful for any one to kill such a Person, and make seizure of his Goods. A Psephism. THIS Decree was made by the Senate and Athenian State, the Tribe Aeantis being Prytanes, Cleogenes Clerk, Boëthus chief Precedent, and Demophantus its Engrosser; the date of this Psephism is from the election of the Senate of Fivehundred, and thus it runs: If any one levels at the ruin of the Commonwealth, or after its subversion bears any Office, let that Man be censured as an Enemy to the State, and dispatched out of the way; let all his Goods, saving the tenth part to be confiscated to Minerva, be exposed to Sale: he that kills him, with all his Assistants, shall be blameless herein, and free from the guilt of his Death; all Athenians likewise in their several Tribes are obliged by Oath to attempt the kill of that Man, who shall in the least seem to affect the Crimes here set down. The Oath. I'LL endeavour with my own hands to kill that Man, who shall dissolve the Athenian Republic, or after its subversion shall bear any Office, and he shall be reputed by me wholly free from guilt, either in respect of the Gods or Daemons, who shall take away his Life, or encourage another so to do; farther, in the distribution of his Goods, I'll pass my Vote, that the Slayer shall have half: and He, that in the attempt shall have the misfortune to lose his own Life, shall, with his Heirs, have due Respect and Honour from me, as Harmodius and Aristogiton with their Posterity. All Oaths, that shall be taken in time of War or any other Juncture, if inconsistent with the Athenian Constitutions, shall be null and void. No Office, imposed by the People, shall be refused by Oath before the Senate. Whoever casts scurrilous abuses on a Magistrate while officiating, shall be Fined. The Examination, and interrogatory Disquisition of the Archons. WHETHER they are Citizens by a lawful lineage of Progenitors for three generations, and from what Family they assume their Pedigree, whether they derive their Progeny from Paternal Apollo, and jupiter Herceus? Quest. Hark you, Friend, who's your Father? Answ. What Sir, d'ye mean my Father? N. or N. Quest. What Kindred can you produce to make Evidence? Answ. Sufficient Sir, first of all these Cousins, than these Persons who have right to the same Buryingplace with us, these here of the same Phratria, and these related to Apollo Patrius, and jupiter Herceus, lastly, these Gentlemen of the same Burrow, who have reposed the Trust and Management of Offices in me, and honoured me with their Suffrages. Quest. D'ye hear Friend? Who's your Mother? Answ. What mine d'ye mean? N. or N. Quest. What Kindred have you to show? Answ. These first, and second Cousins, and those of the same Phratria, and Burrough. Then the Case is to be put. Whether they have Honoured their Parents? Whether they have Fought for their Country? Whether they have Possession of an Estate, and all their Limbs▪ sound? The Archon's Oath. I'LL be punctual in the observance of the Laws, and, for every default herein, I'll forfeit a Satue of Gold, of equal Proportion with myself, to the Delphian Apollo. An Archon, that shall be seen overcharged with Wine, shall suffer Death. If any one is contumeliously piquant, beats any Thesmetheta, or blasts his reputation, a crowned Archons, or any other's, whom the City privileges with an Office, or confers any dignity upon, let him be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Areopagite Senate, when Vacancies fall, shall yearly be recruited out of the Archons. The Areopagites shall have inspection into the Deportment, and Behaviour of the Athenians. Let no Areopagite make a Comedy. The Senate of Areopagus shall give an Account of their Management before the Logistae. Let a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have Children lawfully begotten, and enjoy an Estate within the Confines of Attica. The Oath of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I'LL twice a Year make an Incursion into the Megarensian Territories. I'll inform against such of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as shall endamage the Fleet of their Allies. No one shall be created Syndic, or Astynomus above once. The Quaestors shall be chosen by Suffrages. A Quaestorship must not be kept above five Years. It's Death to go an Embassy without Commission from the Senate, or People. No one shall be Secretary above once under the same Magistrate. Laws respecting Orators. NO one under the Age of thirty Years shall speak an Oration in the Senate, or Popular Assembly. An Inspection into the Orator's Lives. LET no one be a public Orator, who hath struck his Parents, denied them maintenance, or shut them out of doors; who hath refused going into the Army in case of public Necessity, or thrown away his Shield; who hath committed whoredom, or given way to effeminacy; who hath run out his Father's Estate, or any inheritance left him by a Friend; if, notwithstanding any of these heinous performances, any one shall dare to deliver a public Oration, let those, who are Commissioned, bring him to the Test in open Court. Let an Orator have Children lawfully begotten, and let him be master of an Estate within Attica's Borders. If an Orator, either before the Senate, or People, hath not pertinently and distinctly handled the thing propounded, or hath descanted twice on the same subject, hath been piquantly censorious, and hath abusively animadverted upon any one's behaviour, hath spoken incoherently to the Proedri's determination, or, hath encouraged any one so to do, or if he hath abused the Epistata after the rising of the Assembly, or Senate; such an one's Insolence shall be punished by the Proedris with a mulct of fi●ty Drachms, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall have intelligence of his misdemeanours, and if his penalty shall seem too light for his Crimes, besides his Fine, let him be haled to the next convention of the Senate, or Assembly, where if condemned, the Senate passing private Votes, the Proedris shall exact a Fine from him to be paid to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or breach of the Laws. Laws treating of Duties, and Offices. THE Archons shall appoint in the Assembly by Lots a certain number of Flute-players to be at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or public Dance. No Stranger shall join in a Dance with a Chorus, if he do, the Choragus shall be Fined a thousand Drachms. Let it be lawful to inform against a Stranger to the Archon before his entrance into the Theatre. A stranger, if indicted by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dancing, shall be Fined fifty Drachms, and a thousand, if he persist after prohibition. Those Dancers, who are disfranchised, are to be driven of the Stage. Sixteen Men are to be chosen out of all the public Companies, to contribute equally towards the building a Man of War, which service they are to engage in from twenty-five years of Age to forty. The qualification for a Trierarch is, that he be worth ten Talents, according to which estimation he is to be chosen, but if his Estate is rated more, let him build Ships equivalent, yet at most but three, with a Skiff; they, who are not worth so much, shall be joined together so many of them, till their Estates make up the sum. The Trierarches, and Overseers of the Navy shall be commissioned to register their Names, who, being of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are indebted to the Commonwealth for Ship-rigging, for which they shall sue them. He, that owes rigging, shall either give it, or be main-prized. All Trierarches elect shall betake themselves to the Ships, they are constituted over. All Trierarches are to render an account of their Administration. There shall be yearly Appointments for the exchange of Offices, where he, that shall be designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be exempted from serving, if he can produce any vacant person richer than himself, and if the person produced confess that he is more wealthy than the other, he shall be put in the other's place among the Three-hundred, but if he denies it, let them change Estates. His Lands and Tenements shall be inspected into, who shall offer himself in the Exchange. They, who do quit their own Estates for those of their neighbours, shall be obliged by Oath to discover them in this Form. I'll fairly and honestly make known the estimate of all my Possessions, except such, as consist in those silver Mines, that the Laws exact no Duties from. Three days shall be allowed for those, who are to make exchange of their Estates, to produce them. No one shall be compelled to exhibit his Estate, which lies in Mines. Laws about the Refusal of Offices. NO Man, except the Archons, shall be excused from the Trierarchship. No one shall be exempted from contributing to the Assessment for the levying of Soldiers. Laws concerning Honours to be conferred on those, who have deserved well of the Commonwealth. NO Person shall make a custom of eating in the Prytaneum. He, who shall be invited, and refuse to come, shall be Fined. They, who are maintained in the Prytaneum, shall have Maza, and, on Festivals, bread. All Crowns, if presented by the People, shall be given in the popular Assembly, if by the Senators, in the Senate, and in no other place shall any be presented. None, except the whole body of the Senate, and popular Assembly, with particular Tribes, or Burroughs, shall be privileged to confer Crowns. No Tribe, or Burrough may presume on the Authority of bestowing Crowns in the Theatre upon any of their own Members, if they do, the Crier that proclaims them shall be disfranchised. No Stranger shall have a Crown given him in the Theatre without the People's consent; when given, it shall be consecrated to Minerva. Every Foreigner, who is honoured with a Crown, shall bring Certificates of a regular and sober Life. No one, tho' never so wealthy, except he be of the kindred of Harmodius and Aristogiton, or an Archon, shall claim Immunity from serving in public Offices; from this time hereafter the People shall gratify no one without such an Exemption, but he, who supplicates for it, shall be disfranchised, together with all his House and Family, and shall be liable to the Actions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which if convicted, he shall suffer the same Fate with those, who, tho' indebted to the Public, officiate as Judges. Honours conferred by the People shall stand good; but with this Proviso, that, if the Persons so dignified prove after examination to be unworthy of them, they shall be void. Laws referring to the Gymnasia. NO School shall be opened before Sunrising, or kept open after Sunset. None, except the Schoolmaster's Sons, and Nephews, shall be permitted entrance into School, if beyond the customary age for sending Youth thither, but more especially if Lads frequent it at the same time; to the breach of this Law the penalty of Death is annexed. No Schoolmaster shall give any adult person leave to go to Mercury's Festival; if he transgress herein, and do not thrust him out of the School, the Master shall suffer according to the Law enacted against the corruptors of Freeborn Children. Let all Choragi elected by the People be above forty years of Age. No Slave shall presume to anoint, or perform exercises in the Palaestra. Laws relating to Physicians and Philosophers. NO Slave, or Woman shall study, or practice Physic. All Freeborn Women have liberty to learn, and practise Physic. Let no one teach Philosophy. This Law was made when the thirty Tyrants had the dominion of Athens. No one is to keep a Philosophy-School, unless by the Senate and People's approbation; he, that doth otherwise, shall be put to Death. Laws concerning Judges. AFTER a Magistrate's determination, Appeal may be made to the Courts of Justice. They, who are degraded from the Senate, may sit as judges in the Courts. All the Athenians shall draw Lots for the distribution of every one into particular Courts. The Judge's Protestation I omit, as before treated of. Of Laws relating to Lawsuits. LET the Bailiff, or Person that arrests be registered. Whosoever doth not appear on the Day appointed for the Trial of his Cause, shall suffer for his remissness by an Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be fined a thousand Drachms, but if a just excuse be brought for his staying away, his punishment shall be redressed by another Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the anulling of the former Act. Laws respecting Preparatories to Judgements. THE Archons shall propose Questions to both Parties, to which they shall answer. The Plaintiff shall promise upon Oath that he will prosecute the Action, if he has his Evidences and all things in order, but if not, he shall demand time for providing and preparing them. The Archons shall summon the contesting Parties to make their Appearance, and introduce them into the Court. Let the judges be elected by Lots. No judge shall give Sentence twice the same Day. A Form of the Oath taken by Judges after Election. I'LL show Equity in all Causes, and my Judgement shall be agreeable to the Laws, in those things, which are determined by them; in the rest my Sentence shall, as near as may be, agree with Justice. Laws referring to Judgements. EVERY judge shall put down the Heads of those Suits, he is to determine, in his Table-book. His Cause shall be overthrown, who runs away for fear. Criminals have liberty of making their own defence. No Slave shall plead in any Cause. The Crier shall pronounce Verdict against the Party, into whose Urn the greater number of Pebbles bored with holes are cast, and on his side, to whom the whole ones belong. When on both sides there shall be an equal share of Votes, the Prisoner shall be acquitted. Let there be a number of Urns, or Vote-boxes, equal to the number of those, who hold the Contest. The judges shall propose such and such Penalties, the Defendant also shall offer to their consideration such a punishment, as himself shall think reasonable; after which, the whole matter shall be committed to the judge's determination. The Court shall not sit after Sunset. If any one hath bribed the Heliaean Court, or any other Court of Judicature among the Athenians, or hath called a Senate, or entered into conspiracy against the State, if any Lawyer hath been been greased in the Fist to carry on any public, or private Cause, he shall be liable to be indicted before the Thesmothetae by the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All private bargains, that are struck up between parties before Witnesses, shall stand good in Law. Don't make any Covenant, or bargain contrary to the Laws. There shall be no after-wranglings raised concerning those things, which have been once decided. Any Man shall be permitted to nonsuit his Adversary, if the Action laid against him be not lawfully entered. They who have received damages, may prosecute within five years. There may be Actions entered about contracts made out of Attica, or Wares exported out of it to any other Place. Laws concerning Arbitrators. PEOPLE, that have any Lawsuits about private Matters, may choose any Arbitrator, but so, as to stand to his definitive Sentence, whatsoever it is. Such Arbitrators are to swear before Verdict be given. The Arbitrators are to wait for the Plaintiff's appearance till Sunset, and then, in case he don't appear, shall inflict such a Penalty, as shall be convenient. It's lawful to make Appeal from Arbitrators chosen by Lots to other Courts of Justice. A Law about Oaths. OATHS shall be attested by three Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Supplicant's Precedent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Purifier, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dispeller of Dangers, or Evils. Laws treating of Witnesses. THEIR Evidence shall not be taken, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No Slaves shall appear as Evidences. No one shall be Evidence for himself, either in Judicial Actions, or in rendering up Accounts. Both Plaintiff and Defendant are obliged to answer each other's Questions, but their Answers shall not pass for Evidence. There shall be no constraint for Friends and Acquaintance, if contrary to their Wills, to bear Witness one against another. Let the Penalty of the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in force against those, who bear, or suborn false Witness. Evidence shall be declared in writing. Witnesses, being once sworn, shall by no means draw back from what they are to attest. Eye-witnesses shall write down what they know, and read it. His Evidence shall suffice, that can give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or what he heard from a Person deceased; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an attestation received from one gone to Travel, supposing the Traveller hath no possibility of returning. That Witness, who declines his Evidence, shall be Fined a Drachm. One cited for a Witness shall either give in his Evidence, swear he knows nothing of it, or incur a mulct of a thousand Drachms to be paid to the public Exchequer. Let contesting Parties, if they will, make use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. False Witnesses shall be prosecuted with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that suborned them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laws touching Judgements already past. THERE shall be no renewing of any thing dispatched by judges either in the public, or more private Courts, or by the People, according to the Enactions of their Decrees; there shall be likewise no suffraging and impeaching any one contrary to the prescription of the Laws. All judgements, or Verdicts whatsoever delivered by the judges in the popular State, shall stand good, but all Acts and Decrees, that are made under the T●irty Tyrants, shall be void. Laws concerning Punishments. THE Judges are not to proceed so strictly to the rigour of their Sentence, as that Corporal, and Pecuniary Punishments shall be inflicted at one and the same time. They, who run into errors unwittingly, shall not be called in Question, but some adhortatory Lessons of their Duty are to be privately inculcated. The most sufficient and wealthiest of the Athenians shall be exiled by Ostracism for ten Years, lest they should rise up and rebel. No one is to harbour an Exile, he, that do●h, is to participate of the same Fate with him. Let both Delinquent, and Abettor receive punishments alike. He, that professeth himself guilty before arraignment, shall be condemned. Debtors, who have been found to owe money, shall be obliged to pay from the very day the debt was due, whether they are registered in the Debt-book, or no; and he that doth not make payment within the ninth Prytanie, shall be obliged to pay double. No one indebted to the City shall enter on any Office. That Debtor, who hath been convicted of making an Oration to the People, shall be put into the Court of the Eleven. Debtors, till they have cleared off all, shall be disfranchised; but if they die, not having fully discharged the Debts, their Heirs shall be disfranchised, till they make satisfaction. After payment is made, the Debtor's Name shall be erased out of the Debt-book. The Thirds of the Debtor's Goods, which are forefeited to the Exchequer, shall fall to any private Person, that informs against him. Let those, who are Debtors to the Public, and have not their Names enroled, be sued by the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They, who have been unjustly registered as Debtors, shall be struck out, and their Names, who registered them, be put in their place. If any Debtor shall be blotted out of the Albe, or Register, before he hath discharged his Debt, let the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be brought against him in the Court of the Thesmothetae. Whosoever hath been branded with Infamy before Solon's Archon-ship, shall be reprivileged, except those, whom the Areopagites, Ephetae, or Prytanes have banished, by the appeal of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Murder, Burglary, or Treason, when this Law was promulged. No intercession shall be made for any disfranchised Person, nor for any one indebted to the public Exchequer, or the Gods, towards the investing the former with his Privileges, and erasing the latter's Name out of the Debt-book, unless the Athenian People by six-thousand private Votes permit it. If any one puts up an address to the Senate, or People for them, whom the Judges, Senate, or People have already cast, or the Debtor supplicate for himself before payment be made; let the Writ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be issued out against him after the same manner, as against those, who, tho' indebted, presume to act as Judges; if any other body, before restitution of the Debt be made, intercede for the Debtor, let all his Goods be exposed to Sale, and if a P●oedrus give a Debtor, or any Person on his account leave to propose the petition to be voted before Accounts are made up, he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laws referring to Receivers of public Revenues, the Exchequer, and Money for Shows. THE Senate of Fivehundred shall put such, as farm the public Revenues, and are negligent to pay their Rent, in the Stocks. If the above mentioned Officers don't bring in their Rents before the ninth Prytanie, they shall pay double. They, who are entrusted with Money for the carrying on of Religious Affairs, shall render it up in the Senate; which if they neglect, they shall be proceeded against according to the Laws enacted for Public Revenues. They, who employ the public Stock a whole Year for their own use, shall be obliged to restore double, and they, who continue thus sqandring another Year, shall be clapped into Gaol until payment be made. A thousand Talents are yearly to be laid by for the defending of Attica against foreign Invasions, which Money if any Person propose to lay out on any other design, he shall suffer Death. At the eruption of a sudden War, Soldiers shall be paid out of the remainder of the Money designed for Civil uses. If any one proposes that the Soldiers pay should be taken out of the Money designed for the exhibition of Shows, he shall be put to Death. Laws about Limits, and Landmarks. IF there be a public Well within the space of an Hippicum, any one may make use of that; but otherwise, every Person shall dig one of his own. If any one digs a Well near another Man's ground, he must leave the space of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt it, and his neighbour's enclosure. He, that digs a Well ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep, and finds no spring, may draw twice a day out of his neighbour's six Vessels of Water, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him, who digs a Ditch, or makes a Trench nigh fewer Land, leave so much distance from his neighbour, as the Ditch, or Trench is deep. If any one makes an Hedge near his neighbour's ground, let him not pass his neighbour's Landmark; if he builds a Wall, he is to leave one foot betwixt him and his neighbour; if an House, two. He, that builds an House in a Field, shall place it a Bow-shoot from his neighbour. He, who keeps an Hive of Bees, must place them three-hundred Feet from his neighbour's. Olive, and Figtrees must be planted nine Feet from another's ground, but other Trees, five. If any one plucks up the sacred Olive-trees at Athens, besides the two yearly allowed to be used at the public Festivals, or Funerals, he shall pay an hundred Drachms for every one unlawfully pulled up, the tenth part of which Fine shall be due to Minerva. The same Offender shall also pay an hundred to any private Person who shall prosecute him; the Action shall be brought before the Archons, where the prosecutor shall deposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Fine laid on the convicted Criminal the Archons, before whom the Action is brought, shall give an Account of to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of that part, which is to be reposited in Minerva's Treasury, to her Quaestors, which if they don't, themselves shall be liable to pay it. Laws respecting Lands, Herds, and Flocks. MEN shall not be permitted to purchase as much Land, as they desire. All wild Extravagants, and Spendthrifts, who lavishly run out the Estates left them by their Fathers, or others, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Any one, who brings an He-Wolf, shall have five Drachms, and for a She-Wolf, one. No one shall kill an Ox which labours at the Plough, neither shall any one kill a Lamb of a Year old. Hurt not living Creatures. Laws relating to Buying and Selling. IF any Person sues for the title of Land, he shall prosecute the Possessor, with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if of an House, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There shall be no cheating among the Marketfolks. That Fish-monger shall incur imprisonment, who shall over-rate his Fish, and take less than he first proffered them for. Fishmongers shall not lay their stinking Fish in water, thereby to make it more vendible. Laws appertaining to Usury, and Money. A Banker shall demand no more Interest-money, than what he agreed for at first. Let Usurer's Interest-money be moderate. No body, who hath put in surety for any thing, may sue for it, He, or his Heirs. Pledges, and Sureties shall stand but for one Year. No one to clear his debt shall make himself a Slave. He, who sets an appointed time for the sealing of Contracts, or making good of Promises, and sneaks away when the time is out, shall have his House rifled. The Fine ensuing the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall go to the Public. An hundred Drachms shall go to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Coun●erf●iters, Debasers, and Diminishers of the currant Coin shall lose their Lives. Let no Athenian, or Sojourner lend money to be exported, unless for Corn, or some such commodity allowable by Law. He, who sends out Money for other uses, shall be brought before the Masters of the Customhouse, and prosecuted by an Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of them who are caught transporting Corn unlawfully; let such an one have no Writ or Warrant permitted him against the Person to whom he lent Money, neither shall the Archons let him enter any Trial in the Judicial Courts. Laws about Wares to be imported to, or exported from Athens. ALL Olives are exportable, but other things are not; so that the Archon shall openly curse the Persons that export them, or else be amerced an Hundred Drachms. Figs are restrained by Law from exportation. If any Athenian Factor, or Merchant convey Corn any where else than to Athens, the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be brought against him, and the Informer shall claim half the Loading designed for illegal exportation. He, who impleads a Merchant on sleight grounds, shall have both the Actions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought against him. He shall be Fined a thousand Drachms, and wholly debarred from issuing out the Actions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall desist from the prosecution of any Man accused by him, or doth not acquire the fifth part of the Suffrages. Let no Inhabitant of Athens buy more Corn than fifty Phormi will contain. No one shall export Wood, or Pitch. All Controversies and compacts made by Bonds between Mariners, either sailing for Athens, or bound elsewhere, shall be brought under the Cognizance of the Thesmothetae; if any Mariners, in any of the Marts, bound to Athens, or for any other Place, are found guilty of injustice, they shall be clapped into Custody till the Fine, which shall be imposed on them, is paid; any of them may nonsuit his Adversary, if he be illegally prosecuted. No Watermens, and Masters of Ships shall carry Passengers any where else, than they agreed at first. Laws respecting Arts. ANY one may accuse another of Idleness. No Man shall have two Trades. No Man shall sell Perfumes. Foreigners shall not be privileged to sell Wares in the Market, or profess any Calling, Any one may bring an Action of Slander against him, who disparages, or ridicules any Man, or Woman for being of a Trade. He, who by his Profession gets best repute, and is reckoned the most ingenious in his way, shall have his Diet in the Prytaneum, and be honoured with the highest Seat. That Ferryman shall be prohibited the exercise of his employ, who overturns his Boat, tho' unwillingly, in wasting over to Salamis. Laws concerning Societies, with their Agreements. IF Fellow-Burgesses, those of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who are occupied in the same Sacerdotial Function, viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or they who diet together, have equal claim to the same Buryingplace, travel together for the buying of Corn and other Traffic, if any of these Persons make any Bargains not inconsistent with the Laws, they shall stand good. If any one recedes from a promise made to the Commons, Senate, or judges, he shall be proceeded against with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, if found guilty, be punished with Death. He, that doth not stand to an engagement made publicly, shall be disfranchized. He, His Heirs, and all who belong to him shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath received bribe's himself, tampered others with them, or used any insinuating Artifice to the prejudice of the State. He, who being in a public Office receives bribes, shall either lose his Life, or make retribution of the bribes tenfold. Laws belonging to Marriages. NO Man shall have above one Wife. No Athenian is to marry any other than a Citizen. If an Heiress is contracted lawfully in full Marriage by a Father, Brother by Father's side, or Grandsire, it's lawful to procreate with her Freeborn Children; but if she be not betrothed, these Relations being dead, and she consequently an Orphan, let her have a Guardian to join her in Wedlock to the next of kin; but supposing she is no Heiress, and but low in the world, let her choose what Guardian she please, and he shall be obliged to the performance of his Trust. If any one marry a Stranger, as his Kinswoman, to an Athenian Citizen, he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Goods published to Sale, the Thirds of which shall fall to the Impeacher, who shall make him appear before the Thesmothetae, after the manner of those, who are prosecuted with the Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Stranger, that settles with a Citizen-Woman, may be sued by any one impower'd thereto, in the Court of the Thesmothetae, where if the Law goes against him, he shall be sold, and the third part of what he is sold for, and of his Estate be given to the accuser; in the same manner Forreign-women shall be dealt with, who marry Free'd-men, and beside that, the Man shall forfeit a thousand Drachms. No Athenian Woman shall marry herself into an exotic Family. Any one may make a Sister by Father's side his Wife. No Heiress must marry out of her Kindred, but shall resign up herself, and Fortune to her nearest Relation. Every Month, except in that called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the judges shall meet to inspect into those who are designed for Heiresses Husbands, and shall put them by as incapacitated, who cannot give sufficient credentials of their alliance by Blood. If any one sues another by a claim to the Heiress, he must deposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the tenth part of her Portion, and he, who enjoys her, shall lay his Case open to the Archon, but in case he makes no Appeal, his right of inheritance shall be cut off; if the Heiresse's Husband, against whom the Action is brought, be dead, the other, within such a time as the nature of the Thing doth require, shall make an Appeal to the Archon, whose business it is to take Cognizance of the Action. If a Father bury all his Sons, he may entail his Estate on his married Daughters. If an Heiress cannot conceive Children by her Husband, she may seek aid amongst the nearest of her Husband's Relations. All Men are obliged to lie with their Wives, if Heiresses, three nights, at least, in a Month. He, that ravishes a Virgin shall be obliged to marry her. A Guardian shall not marry the Mother of those Orphans, with whose Estate he is entrusted. Slaves are allowed the Familiarity of Women. When a New-married Woman is brought to her Husband's House, she must carry with her a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in token of good House-wifery. Let a Bride, at the first bedding with her Bridegroom, eat a Quince. Laws touching Dowries. A Bride shall not carry with her to her Husband above three Garments, and Vessels of small value. They, who are the next in Blood to an Orphan-Virgin that hath no Fortune, shall marry her themselves, or settle a Portion on her according as they are in Quality, if of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fivehundred Drachms; if of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three-hundred; if of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one hundred and fifty: but if she hath many Kindred equally allied, all of them severally shall put in a contribution, till they make up the respective sum; if there be many Orphan-virgins, their nearest Relation shall either give in Marriage, or take one of them to Wife, but if he doth neither, the Archon shall compel him; but if the Archon does connive at the neglect, he himself shall be Fined a thousand Drachms, to be consecrated to juno. Whoever breaks this Law may be indicted by any Person before the Archon. That Woman, who brings her Husband a Fortune, and lives in the same House with her Children, may keep their Estates in her own hand without paying Interest-money. An Heiress' Son, when come to man's Estate, shall enjoy his Mother's Fortune, and keep Her. He, that promises to settle an Estate on a Woman, shall not be forced to stand to it, if she dies without Heirs. Laws referring to Divorces. HE, who divorceth his Wife, must make restitution of her Portion, or pay in lieu of it nine Oboli every Month, her Guardian otherwise may prosecute him in the Odeum with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her maintenance. If a Woman forsake her Husband, or He put away his Wife, He, who gave her in Marriage, shall exact the Dowry given with her, and no more. That Woman, who hath a mind to leave her Husband, must give in a separation-bill to the Archon with her own hand, and not by a Proxy. Laws belonging to Adulteries. HE, that deflowrs a Freewoman by force, shall be Fined an hundred Drachms. He, who in the same manner violates a young Maiden's Chastity, shall be Fined a thousand Drachms▪ He, that catches an Adulterer in the Fact, may impose any Arbitrary punishment. If any one is injuriously clapped up on suspicion of Adultery, He shall make his complaint by Appeal to the Thesmothetae, which if they find justifiable, He shall be acquitted, and his Sureties discharged from their Bail; but in case he be brought in Guilty, the Judges shall lay on him, death only excepted, what punishments they will, and he be forced to get Friends to pass their word for his future Chastity. If any one commit a Rape, he shall be amerced twice as much as is usual otherwise. No Husband shall have to do with his Wife any more after she hath defiled his Bed, and her Gallant convicted; and, if he does not put her away, he shall be esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; hereupon she is prohibited coming to public Temples, where if she does but enter, she is liable to any Penalty, except Death. No Adulteress shall be permitted to adorn herself, she, that doth, shall have her Garments cut or torn off her back by any that meets her, and likewise be beaten, tho' not so as to be killed, or disabled. No Woman of innocent conversation shall appear abroad in an immodest or affected Garb, she, that doth, shall forfeit a thousand Drachms. Women are forbid to travel with above three Gowns, or more meat and drink than they can purchase for an Obolus, neither shall they carry with them above an Hand-basket, or go out any where by night but in a Chariot, with a Lamp or Torch carried before it. Laws relating to the Love of Boys; Procurers, and Strumpets. NO Slave shall Caress, or be Enamoured with a Freeborn Youth, he who is, shall receive publicly fifty stripes. If any one, whether Father, Brother, Uncle, or Guardian, or any other who hath Jurisdiction over a Boy, take hire for him to be effeminately embraced; the catamited Boy shall have no Action issued out against him, but the Chapman, and Pander only, who are both to be punished after the same manner; the Child, when grown up to maturity of Age, shall not be obliged to keep his Father so offending, only, when dead, He shall bury him with decency suitable to a Parent's Obsequies. If any one prostitute a Boy, or Woman, He shall be prosecuted with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, if convicted, punished with Death. Any Athenian impower'd so to do, may bring an Action against him who hath vitiated a Boy, Woman, or Man Freeborn, or in Service, for the determination of which the Thesmothe●ae are to create Judges to sit in the Heliaea, within thirty days after the complaint hath been brought before them, or, suppose any public concern hinders, as soon as occasion will permit; if the Offender is cast, He shall immediately undergo the punishment, whether Corporal, or Pecuniary, annexed to his Offence; if he be sentenced to die let him be delivered to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and suffer Death the same Day; if the vitiated Servant, or Woman belong to the Prosecutor, and he lets the Action fall, or doth not get the fifth part of the Suffrages, He shall be fined a thousand Drachms; if the Criminal be only fined, let him pay within eleven Days, at the farthest, after Sentence is past; if it be a Freeborn Person he hath vitiated, let him be kept in bonds till payment thereof. He, that hath prostituted himself for a Catamite, shall not be elected an Archon, Priest, or Syndic, shall execute no Office, either within, or out of Attica's boundaries, conferred by Lot, or Suffrage; he shall not be sent on an Embassy, pass Verdict, set footing within the public Temples, be crowned on solemnary Days, or enter the Forum's purified Precincts; if any one convicted of the abovementioned lasciviousness be caught offending in any one of these points, he shall suffer Death. Persons, who keep company with common Strumpets, shall not be accounted Adulterers, for such shall be in common for the satiating of Lust. Whore's shall wear, as a Badge of distinction, flowered Garments. Laws appointed for the drawing up of Wills, and right Constitution of Heirs and Successors. THE Right of Inheritance shall remain in the same Family. Boys, or Women are to receive for their Inheritance no more than a Medimn of Barley. All Genuine Citizens, whose Estates were impaired by litigious Suits when Solon entered the Praetorship, shall have permission of leaving their Estates to whom they will, admit they have no Male-childrens alive, or themselves be not crazed through the infirmities of old Age, the misery of a distemper, or the enchantments of Witchcraft, or if they be not hen-peckt, or forced to it by some unavoidable necessity. The Wills of such as having Children, yet dispose of their Estates, shall stand good, if the Children die before they arrive to Maturity. Any one, tho' he hath Daughters alive, may give his Estate to another body, on this proviso, that the Person enjoying it shall marry a Daughter. Adopted Persons shall make no Will, but as soon as they have Children lawfully begotten, let them return into the Family, whence they were adopted; or if they continue in it to their Death, than they shall return back the Estates to the Relations of the Person that adopted. All legitimate Sons shall have an equal claim to their Father's Inheritance. He, that, after he hath adopted a Son, begets legitimate Children, shall share his Estate among the legitimate, and adopted. The Estate of him, that dies intestate, and leaves Daughters, shall come to those, who marry them; but if there are no Daughters, these shall enjoy it, viz. His Brothers by the Father's side and their Sons; if he hath neither Brothers nor Nephews, than Males descended from them, tho' very far distant in Kindred; but if none of the grandchildren remain down to the second Cousins by the Man's side, the Wife's Relations shall put in for the Inheritance; admit there are none living of either side, they, who have the nearest pretence to Kindred, shall enjoy it; as for Bastards, from Euclides' Archon-ship, they shall pretend no right to Kindred; if there is a lawfully begotten Daughter, and an illegitimate Son, the Daughter shall have preference in Right to the Estate, both in respect of Divine and Civil Affairs. No Bastard shall have left him above five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the Year round, except in the Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Legacies shall be examined by Law, so that no one shall enjoy any, unless lawfully devolved on him. He, that issues a Writ against one settled in an Inheritance shall bring him before the Archon, and deposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as is usual in other Actions, for unless he prosecutes the Enjoyer he shall have no Title to the Estate; and if the immediate Successor, against whom the Action is brought, be dead, the other, within such a time as the nature of the Action doth require, shall make an Appeal to the Archon, whose business 'tis to take Cognizance of this Action, as also it was of the former Action of the Man in possession of the Estate. Five Years being expired after the Death of the immediate Successor, the Estate is to remain secure to the deceased Person's Heirs, without being liable to Lawsuits. Laws appertaining to Guardianship. NO one can be another's Guardian, who is to enjoy the Estate after his Death. Guardians shall let out their Pupils Houses. The Archon shall be obliged to take care of Orphans, Heiress●●, decayed Families, Women, that remain in the Houses of their deceased Husbands, pretending to be with Child; and to protect them from Violence and Abuses; if any one is injurious or contumelious, the Archo● shall fine him as far as the limits of his Power extend; if the Offender herein transgress beyond his commission of punishing, the Archon, having first imposed him as he thinks fit, shall compel him at five days warning to make appearance at the Court of Heliaea, where if he be convicted, that Court shall impose on him arbitrarily either pecuniary, or corporal Penalty. No Pupil after five Years space, shall sue a Guardian for the mis-management of his Trust. Laws about sepulchers, and Funerals. LET the dead be interred. No Tomb is to consist of more work, than ten Men can finish in three days, neither is it to be erected arch-wise, or adorned with Statues. No Grave is to have over it, or by it, Pillars above three cubits high, it's Table, and Labellum or (or little Vessel to contain Victuals for the Ghost's maintenance) are to be of the same height. He, that defaceth a Sepulchre, or lays one of a different Family in that of another, breaks it, eraseth the Inscription, or beats down the Pillar, shall suffer condign Punishment. No one shall come near another's Grave, unless at the Celebration of Obsequies. The Corpse shall be laid out at the Relations pleasure, the next day following before Daylight shall be the Funeral Procession; the Men shall proceed first, the Women after them; it's unlawful hereby for any Woman, if under threescore and no Relation, to go where the mournful Solemnity is kept, or after the Burial is solemnised. Too great a concourse of People is prohibited at Funerals. Let not the Corpse be buried with above three Garments. Let not Women tear their Faces, or make Lamentations, or Dirges at Funerals. At every one's Death there shall be paid to the Preistess of Minerva, who is placed in the Citadel, a Choenix of Barley, the like of Wheat, and an Obolus. No Ox shall be offered to atone for, or appease the Ghost of the deceased. Children and Heirs shall perform the accustomed Rites of Parentation. Slaves, when Dead, shall not be embalmed, or honoured with a Funeral Banquet. Let there be no Panegyrics, unless at Funerals publicly Solemnised, and then not spoken by Kindred, but one appointed by the Public for that purpose. They, who fall in the Field, are to have their Obsequies celebrated at the public Charge. Let the Father have the privilege of giving that Son a Funeral Encomium, who died valiantly in the Fight. He shall have an annual Harangue spoken in his Honour on the day he fell, who receives his Death with undaunted Prowess in the battle's Front. Let him, who accidentally lights on an unburied Carcase, cast earth upon it, and let all Bodies be buried Westward. Don't speak evil of the Dead, no not, tho' their Children provoke you. Laws against Ruffians, and Assassins'. THE Areopagite Senate shall sit in Judgement over Cases of wilful Murder, of Wounds given wilfully, Setting Houses on Fire, or killing by Poison. The Assassin's Council shall not make any preliminary Apology, use any motives for the gaining of Compassion, or speak any thing foreign to the Cause. The Thesmothetae shall condemn Murderers, who fly after the Fact. The Assassin shall suffer Death in the Murdered Person's Country; and, being haled away to the Thesmothetae according to the appointment of the Law, he shall be liable to no other violence or ill usage, besides what his Capital punishment includes; no body shall take Money for his Pardon; he that doth, shall pay double the Money he received of the Criminal, his Name likewise by any body shall be carried in to the Archons, but the Heliastick Court alone shall pass Judgement upon him. If any one kills, or assists in killing a Murderer that abstains from the Forum, Consecrated places, public Sports, and the Amphictyonick Festivals, he shall undergo the severity of the Law as much as if he had killed a Citizen of Athens. The Ephetae are to take Cognizance of this Matter. One accused of Murder shall have nothing to do with City-Privileges. He, that puts him in trouble, who was forced to make flight out of Attica for Chance-medley, shall undergo the same penalty with him, who doth the like to one within Athens. He, who commits Chance-medley, shall fly his Country for a Year, till satisfaction be made to the dead Person's Kindred; then he shall return, sacrifice, and be purified. He, shall not have an Action of Murder brought against him, who binds him over to his appearance before the Magistrate, that returned from banishment before his limited time is completed. If any one hath unadvisedly given his Antagonist in the Exercises his Death, or killed by chance a Man lying in Ambuscade, or being in the brunt of an engagement in War, or one debauching his Wife, Mother, Sister, Daughter, Miss, or the Nurse of his legitimate Children, let not such an one be banished. It shall be lawful to kill that Person, who shall make an assault on the Innocent. If any one, being banished for Chance-medley, shall have an Indictment of wilful Murder laid to his charge, before he hath made up the difference with those who banished him, He shall make his defence before the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a little Vessel, which shall not be permitted to come to shore, but his Judges shall give Sentence on the Land; if he is cast, he shall answer Justice for wilful Murder; but if absolved, shall only undergo the former Sentence of banishment for Chance-medley. If any Archon, or Man in a private capacity is instrumental in the depravation, or repeal of these Statutes, let him, and his Children be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Goods be sold. It shall be lawful to hale a Murderer, if found in any religious Places, or the Forum, to Gaol, and if he prove guilty, to put him to Death; but if the committer of him to Gaol do not procure the fifth part of the Votes, he shall be fined a thousand Drachms. If any one comes to an untimely End, his nearest Relations may bring the Action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against those People they suspect, either to be Abettors of the Murder, or Protectors of the Felon, and till such time as these either make satisfaction, or surrender the Delinquent, the Murdered Man's Relations are privileged to seize three Men of their Body. The Right of the prosecution of Murderers belongs to the Kindred of the Murdered, Kins-folks Children, their Sons in Law, Fathers in Law, Sister's Children, and those of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Murderers have liberty granted of imploring the Father of the Murdered to be mild and favourable; but if he is not alive, than his Brother, or Sons all together shall be entreated, for without the joint consent of them all, nothing shall prevail; if these forementioned Persons are all dead, and the Death of the Person came by Chance-medley, according to the determination of the fifty Ephetae, ten of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may, if they think fit, convene, and delegate one and fifty out of the Nobility to the Ephetae ** All they, who were Murderers before the making of this Law, shall be subject to its obligation. If any one hath been Murdered in any of the Burroughs, and no body removes him, the Demarchus shall give orders to his Friends to take him away, bury him, and perform the Duty of Lustration towards the Burrow that very day on which he was killed; when a Slave is Murdered, He shall inform the Master; when a Freeman, the succeeding Heirs; but if the Person Murdered, was not a moneyed Man, or had no Possessions, the Demarchus shall acquaint the Relations, and supposing they give no heed, and neglect to take him away, the Demarchus himself shall see him taken away, and buried, and take care the Burrow be lustrated, but all this with as little charges as may be, which if He neglect, He shall be Fined a thousand Drachms, to be paid to the public Exchequer. He shall take of the Murdered Person's Debtors double the money he expended for the Funeral, which if he neglect, he shall pay it himself to those of his Tribe. He, who is Felo de se, shall have the Hand cut off, that did the Murder, which shall be buried in a place separate from the Body. No Murderer shall be permitted to be within the City. Inanimate Things, which have been instrumental to People's Deaths, shall be cast out of Attica. He, who strikes the first blow in a Quarrel, shall have the Peace sworn against him. He, who hath maliciously hurt fewer body, head, face, hands, or feet, shall be proscribed the City of that Man to whom he offered the detriment; if he returns, he shall suffer Death, and his Goods be sold by Auction. A Law relating to Accusations. ANY one is permitted to Inform against another, that hath done an Injury to a third Person. Laws concerning Damages. HE, who out of design infers Damage, shall suffer twice as much as an unwilling Offender. His Eyes shall be both plucked out, who hath blinded any one-eyed Person. That Dog shall be tied up with a Chain four cubits long, which hath bit any body. Laws belonging to Theft. HE, who Steals, shall pay double the Value of the thing he stole to the Owner, and as much to the public Exchequer. If any body hath had any thing stolen from him, and has it restored, the Thief with the Abettor shall pay double the value; but in case the Thief doth not make restitution, tenfold, and be set in the Stocks five days, and as many nights, if the Heliasts so order it; this Order shall then be made, when they consider what punishment to inflict upon him. If any one hath filched away any thing by day worth above fifty Drachms, let the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put in execution against him before the Eleven; but if in the night, any one hath liberty to kill him, or, upon his making away, to wound him, and to issue the same Action out against him; by which if he be cast, he shall die without any concession for Sureties to put in Bail for the restitution of the stolen Goods. He, further, that shall pilfer out of the Lyceum, Academia, Cynosarges, or any of the Gymnasia any thing of the least value, as a Garment, Oylvial, etc. or above ten Drachms, out of the Baths, or Ports, shall suffer Death. He, that puts a Man in Prison for Thievery, and cannot prove it upon him, shall be fined a thousand Drachms. All Cutpurses, Burglars, and Kidnappers, if convicted, shall suffer Death. He, who makes search for Thiefs in another's House, must have only a thin Garment hanging loose about him. He, that takes away that which is not his own, shall be liable to die for it. It's a Capital Crime to break into a Man's Orchard, and steal his Figs. It's punishable to rob a Dunghill▪ Laws restraining Reproaches. NO one shall calumniate, or defame any Person while alive, in the Temples, Judicial Courts, Treasuries, or Places where Games are celebrated, the Delinquent herein, shall pay three Drachms to the injured Man, and two to the public Treasury. He shall be fined, who slanders any Man. He shall incur a mulct of fivehundred Drachms, who twits any one with committing some heinous Offence against the Laws. No one shall call another Cutthroat, or Murderer. He, that upbraids another for casting away his Buckler, shall be ●in'd. Laws about the management of Affairs. THEY, who have been negligent in carrying on any Business, shall answer for that neglect. No Woman shall have any farther to do in Affairs, than a Medimn of Barley will satisfy for Performance. Laws referring to Entertainments. NO Entertainment is to consist of above thirty Guests. All Cooks hired to dress up Dishes for Entertainments, are to carry in their Names to the Gynaeconomis. None but mixed Wines shall be drunk at Banquets. Let pure and unmixed Wines be reserved till afterwards, for a relishing Taste to the honour of the good Genius. The Areopagites shall take Cognizance of all Drunkards. A Law relating to Accusations concerning Mines. IF any one hath prohibited another from working in the Mines, or hath carried Fire into them, carried away fewer Utensils, or Tools, or if he hath dug beyond his Limits, such an one may be prosecuted with the Action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Law appertaining to the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. TImocrates hath enacted, that whatsoever Athenian is cast by the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Senate, and shall be secured by imprisonment before, or after the Indictment, his Name not being inserted according to Law by the Scribe of that Prytanie in the Accusation-note, and carried up to the Thesmothetae, the Thesmothetae within thirty days after the receipt of the Bill, unless some great emergency of State intervene, shall appoint the Eleven to sit in Judgement over it, before whom any Athenian may accuse him; if he be convicted, the Heliaea shall inflict upon him Punishment, either corporal, or pecuniary; if the latter, he shall be clapped into Gaol till he pay it. Military Laws. THE time for Military Service shall be from eighteen Years to forty; till twenty, Men shall remain within Attica to be ready in Arms, after that they shall serve in the Army without Attica. He shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who offers to serve in the Horse, before he has undergone the accustomed Probation. The Chivalry shall be detacht out of the most Puissant and wealthy Athenians. Soldier's shall not observe the punctilios of Spruceness and Foppery, in their Hair, etc. None shall pawn their Arms. He shall suffer Death, who hath betrayed a Garrison, Ship, or Army. All Revolters to the Enemy shall undergo the same Penalty. There shall be no Marching before the seventh of the Month. The Ceremony for proclaiming of War shall be by putting a Lamb into the Enemy's Territories. The Polemarch shall lead up the right wing of the Army. All public Revenue-keepers, and Dancers at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be exempted from serving in the Army. Of Military Punishments and Rewards. THEY, who have maintained their Post with Courage, shall be advanced, and others degraded. All Refusers to go into the Army, Cowards, and Runaways shall be expelled the Forum, shall not be crowned, or go to the public Temples; He, who offends against this Law, shall be put into bonds by the Eleven, and carried before the Heliastae, where any one impower'd may accuse him; if he is proved guilty, the Heliastae shall pronounce Sentence, and inflict upon him, as the nature of his Crime requires, a mulct, or corporal penance; if the former, he shall lie in Gaol till he pays it. Let him be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who casts away his Arms. He, who during a War by Sea runs away from his Ship, and he, who being Pressed for Sea doth not go, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All disabled and wounded Soldiers shall be maintained out of the public Fund. Their Parents, and Children shall be taken care for, that are cut off in War; if Parents are killed, their Children shall be put to School at the public Charge, and when come to maturity of Age, shall be presented with a whole suit of Armour, settled every one in his respective Calling, and honoured with first Seats in all public Places. Miscellany Laws. THEY shall be prosecuted for Ingratitude, who do not retaliate kindnesses. The Burrow, and name of every one's Father shall be written down in all Deeds, Compacts, Suits, and other concerns. A Discoverer, who alleges Truth, shall be secure; but if falsehood, shall suffer Death. He shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who stands Neuter in any public Sedition. He shall Die, who leaves the City for residence in the Piraeeus. He shall be fined, who is seen to walk the City-streets with a Sword by his side, or having about him other Armour, unless in case of Exigency. He shall be denied burial within Attica, and his Goods exposed to Sale, who hath been convicted of perfidious behaviour towards the State, or of Sacrilege. He, that hath betrayed his Country, shall not enter into Attica's Borders; if he do, he shall expiate his Crime by the same Law, as they, who, tho' condemned by the Areopagites to banishment, return. Those Compacts shall stand good, which have been approved of by the judges. Let there be an Amnesty of all former dissensions, and no one be liable to be called in Question, or reproached for any thing done formerly. This Law was made after the Thirty Tyrant 's expulsion to reconcile all former Quarrels, and was sworn to by the Archons, Senate of Fivehundred, and all the Commonalty of Athens. When any Person is accused contrary to this Oath, use may be made of the Plea called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Archons shall have Cognizance of this matter, and he that makes the Plea, shall make his defence first; the Party, that is cast, shall have the Fine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imposed upon him. No Stranger shall be wronged or injured. Put the bewildered Traveller in his way, and be hospitable to Strangers. No seller of Rings shall keep by him th● Signature of a Ring, when sold. Archaeologiae Graecae, OR, THE ANTIQUITIES OF GREECE. BOOK II. CHAPTER I. Of the first Authors of Religious Worship in Greece. HERODOTUS in the second Book of his History is of Opinion, that the Greeks derived their Religion from the Egyptians: but Plutarch peremptorily denies it (a) De Herod●t. malevol. , as being neither mentioned by Homer, nor any of the Ancients. aristophanes' (b) R●ni●. , and Euripides (c) Rheso. say, that Orpheus was the first that instructed the Grecians in all the Rites and Ceremonies of their Worship; He was a Thracian, and therefore, says Nonnus (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Stell. I. , Devotion was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was invented by a Thracian. These, I think, were neither altogether in the right, nor yet wholly mistaken, for as the exact agreement betwixt some of the Grecian Ceremonies and the religious Worship of Thrace makes it probable that one was derived from the other; so on the other side, the conformity of some other parts of the Grecian Religion to that of the Egyptians doth plainly argue that they were fetched from Egypt: but that the whole System of the Grecian Religion should be borrowed from either Thrace, or Egypt, or any one Country is improbable, if not impossible; as will evidently appear to every one that considers the great variety of Religions in Greece, where almost every City had different Gods, and different modes of Worship. 'Tis much more probable, that Greece, being inhabited by Colonies from divers Nations, did borrow from every one of these, some part of their religious Ceremonies; Thus the Thebans, being descended from the Phoenicians, retained a great part of their Worship, and the Argives are thought to have been instructed in the Egyptian Religion by Danaus, and his Followers. Add to this, that the Grecians in general, and the Athenians in particular, were so excessively superstitious, that they would not be content to Worship their ancient Deities, but frequently consecrated new ones of their own making; and beside these, assumed into the number of their own, the Gods of all the Nations with whom they had any Commerce; insomuch, that even in Homer's time they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thirty thousand; and tho', as Isocrates informs us (a) Orat. Areopag. , the ancient Athenians thought their Religion consisted chiefly in the observation of the Rites and Ceremonies delivered to them by their Ancestors, yet there was a Custom that obliged them to entertain a great many strange Gods, whence it was that they religiously observed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Feast of all the strange Gods; which was also celebrated at Delphi, as Athenaeus witnesseth (b) Deipn. l. IX. c. III. . Nay, so fearful were the Athenians of omitting any, that, as Pausanias (c) Atticu. tells us, they erected Altars to unknown Gods. It may be objected, that they condemned Socrates for no other crime than Worshipping strange Gods, for that this was his accusation Laertius witnesseth in his Life. But to this it is replied, that tho' they were so desirous of new Deities, yet none were worshipped till they had been approved, and admitted by the Areopagites, as Harpocration has observed; and thence was it, that when St. Paul preached amongst them Jesus and the Resurrection, he was summoned to appear before this Council, to give an account of his new Doctrine. CHAPTER II. Of their Temples, Altars, Images, and Asyla. THE first Generations of Men had neither Temples, nor Statues for their Gods, but worshipped towards Heaven in the open Air. And it is generally thought by learned Men, that Temples owe their first Original to the superstitious reverence and devotion paid by the Ancients to the memory of their deceased Friends, Relations, and Benefactors (a) Eusebius, Lactantius, Clemens A●exandr. Protrept. ; and as most of the Gods were Men consecrated upon the account of some public benefit conferred on Mankind, so most of the Heathen Temples are thought to have been at first only stately Monuments erected in honour of the Dead. Thus the Temple of Pallas in the Tower of the City Larissa was the Sepulchre of Acrisius; Cecrops lies interred in the Acropolis of Athens, and Ericthonius in the Temple of Minerva Polias, to mention no more. A farther confirmation of this, is, that those words which in their proper acceptation signify no more than a Tomb, or Sepulchre, are by ancient Writers applied to the Temples of the Gods, and thus Lycophron, a noted affecter of obsolete words, has used (b) Cassandr. v. 613. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Twas now, when quite fatigued with toil of War With eager haste the Greek did home repair, That from the treacherous Fate for him designed Great Juno's Temple saved.— (Mr. Hutchin.) Where he speaks of Diomedes, who, at his return from Troy, was laid in wait for by his Wife Aegialea, and forced to take sanctuary in the Temple of juno. I will but give you one instance more, and that out of Virgil (c) Aeneid. II. v. 742. , — tumulum antiquae Cereris, sedemque sacratam Venimus.— The Temple and the hallowed Seat Of ancient Ceres we approached.— Nor is it any wonder that Monuments should at length be converted into Temples, when at every common Sepulchre it was usual to offer Prayers, Sacrifices, and Libations, of which more hereafter. Temples were built and adorned with all possible Splendour and Magnificence, no Pains, no Charge was spared upon them, or any part of divine Worship. This they did, partly out of the great Respect they had for the Gods, to whom they thought nothing more acceptable than costly Ornaments; and partly, that they might create a Reverence of the Deities in those that came to pay their Devotions there. The Lacedæmonians only had a Law amongst them, that every one should serve the Gods with as little expense as he could, herein differing from all other Grecians; and Lycurgus being asked for what reason he made this Institution, so disagreeable to the sentiments of all other Men; answered, Lest at any time the service of the Gods should be intermitted; for he feared, that if Religion should be as expensive as in the other parts of Greece, it might some time or other happen, that the divine Worship out of the Covetousness of some, and Poverty of others might be neglected: and wisely considered, that magnificent Edifices, and costly Sacrifices were not so pleasing to the Gods, as the true Piety, and unfeigned Devotion of their Worshippers. This Opinion of his was confirmed by the Oracle of Hammon (a) Plato Alcib. II. ; for the Athenians, being worsted by the Lacedæmonians in many Encounters both at Land and Sea, sent to jupiter Hammon to inquire what means they had best use to obtain Victory over their Enemies; and withal to ask him, why the Athenians, who (said they) serve the Gods with more Pomp and Splendour than all the Grecians beside, should undergo so many misfortunes; whilst the Lacedæmonians, whose Worship is very mean and slovenly, were always crowned with Success and Victory? The Oracle made them no other answer, than that the honest, unaffected Service of the Lacedæmonians was more acceptable to the Gods, than all the splendid and costly Devotions of other People. The Reader will pardon this digression, since it doth so fully and clearly set forth the temper of two of the most flourishing States of Greece. To return therefore, the Temples were built after that manner, which they thought most agreeable to the Gods, to whom they designed they should be dedicated; for as Trees, Birds, and other Animals were thought sacred to particular Deities, so also almost every God had a form of Building peculiar to himself, and which they thought more acceptable to him than any other. For instance, the Doric Pillars were sacred to jupiter, Mars, and Hercules; the jonick, to Bacchus, Apollo, and Diana; the Corinthian, to Vesta the Virgin. I deny not but that sometimes all these were made use off in the same Temple, but this was either in those Temples which were sacred to more Gods than one, of which there might be produced several Instances, or to some of those Gods, who were thought to preside over several Things; for the Ancients, believing that the world was governed by divine Providence, ascribed the management of every particular Affair to this, or that Deity; thus Mars was thought to preside over War, Venus over Love; and to some of their Gods they assigned the care over divers Things, so Mercury was the God of Merchants, Orators, and Thiefs; Minerva was the Goddess of Warriors, Scholars, and Artificers, etc. and therefore 'tis no wonder, that in some of the Temples dedicated to her, there were three Rows of Pillars, the first of the Doric, the second of the Corinthian, the third of the jonick Order. As to the places of Temples, those in the Country were generally surrounded with Groves sacred to the Tutelar Deity of the place, where, before the invention of Temples, 'tis reported the Gods were worshipped; but where those could not be had, as in Cities, and large Towns, they were built amongst, and even adjoining to the Common Houses, only the Tanagreans thought this inconsistent with the Reverence due to those holy Mansions of the Gods, and therefore took care to have their Temples founded in places free from the noise and hurry of Business; for which (a) Boeoticis. Pausanias commends them. Wherever they stood, if the Situation of the place would permit, it was contrived, that the Windows being opened, they might receive the Rays of the rising Sun (b) Vitruu. lib. IU. cap. V. . The Frontispiece was placed towards the West, and the Altars and Statues towards the other end, that so they, who came to worship, might have their Faces towards them, because it was an ancient custom among the Heathens to worship with their Faces towards the East, of which hereafter. If the Temples were built by the fide of a River, they were to look towards the Banks of it (c) Ibidem. ; if near the Highway, they were to be so ordered, that Travellers might have a fair prospect of them, and pay their devotions to the God as they passed by. Temples were divided into two parts, the Sacred, and Profane; the latter they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Vessel (usually of Stone, or Brass) filled with Holywater (d) Suidas, Phavorin. , with which all those that were admitted to the Sacrifices were besprinkled, and beyond which it was not lawful for any one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Profane, to pass. Some say, it was placed in the entrance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was the inmost recess of the Temple, into which none might enter but the Priests, called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Pollux, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by Phavorinus said to be so called in opposition to this Adytum. But Casaubon (e) In The●ph. Charact. tells us, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was placed at the door of the Temple, and this opinion seems the more probable, because all persons that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unpolluted, were permitted to pass beyond it, which they could not have done, had it been placed at the entrance of the Adytum. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is variously used, Ammonius (f) De verborum Diff. & Simil. , and Pollux (g) Onom. lib. I. say, that it properly signifies a Temple dedicated to an Hero, or Demigod; by Hesychius, and Suidas it is expounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that it should seem to have been the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for the exposition of Ammonius, and Pollux, 'tis evidently false, as might be proved by innumerable instances if there was occasion. The word in its most proper acceptation is used for a sheep-fold, and because the Images of the Gods were according to most ancient custom placed in the middle of the Temple, and close railed in on every side, this place, from the likeness it has to a sheep-fold, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in time came to signify the whole Temple, the part being put for the whole. In the same manner was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Fire-place, or Hearth, used for the whole House. Furthermore, belonging to Temples there was a kind of Vestry, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by some translated summum templum, as if it were at the upper-end. This seems to have been a Treasury both for the Church, and any one who had a mind to secure his wealth there, as was done by Xenophon, who committed his Treasure to the Custody of the Priest of Diana at Ephesus. Hence are those Epithets given it by Pollux (a) Ibidem. , when he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The old Scholia upon Sophocles (b) Oedip. T●r. v. 15. , and out of them Phavorinus thus describe the Temples; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the whole Edifice, in which are contained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Altar, on which they offered their oblations; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Porch, in which usually stood an Altar, or Image; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place upon which the Image of the Chief God was erected. This Idol was at first only a rude Stock, or Table, whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by St. Clemens of Alexandria (c) Protrept ; such an one was that of juno Samia, which was afterwards in the Magistracy of Procles turned into a Statue. This Pausanias (d) Ach●icis. seems to confirm, when he tells us that in Achaia there were kept very religiously thirty square Stones, on which were engraven the names of so many Gods, but without any Picture, or Effigies. In another place he speaks of a very ancient Statue of Venus at Delos, which instead of Feet had only a square Stone. And Themistius (e) Orat. XV. hath told us, that all the Images till Daedalus' time were formed after the same manner; He it was, that first made two separate Feet, whereas before they were but one piece, whence it was reported (saith Palaephatus) that Daedalus formed moving and walking Statues; at the first therefore, they were only called (f) Cl●m●●s Protrept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were shaved; and this word properly denotes an Idol, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or shaved out of wood, or stone, says Hesychius (g) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In after-ages, when the Art of graving and carving was invented, they changed these rude Lumps into Figures resembling living Creatures, generally Men, and then an Image was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was like a Man. The matter of which these Statues were made, was, amongst the ancient Greeks, generally wood, as Plutarch, and Pausanias inform us; the latter of which reports, that he has observed these Trees for the most part to be made use of for this purpose, viz. the Eben, Cypress, Cedar, Oak, Yew, and Boxtrees. To these Theophrastus (h) lib. de Plant. adds the root of the Olive-tree, of which he says the lesser Images were usually composed; it is also observed that those Trees, which were sacred to any God, were generally thought most acceptable to him, and therefore Jupiter's Statue they made of Oak, Venus' of Myrtle, Herculeses of Poplar, Minerva's of the Olive-tree etc. These observations are (I think) for the most part true, but not so universally, as that they should never fail. Sometimes they were made of Stone, and not only of common, but also of Precious Stones; sometimes of black Stone, whereby was signified the Invisibility of the Gods. Marble and Ivory were frequently made use of, and sometimes also Clay and Chalk; and last of all, Gold, Silver, Brass, and all other Metals were put to this use. As to the Forms of these Statues, and all their antique Postures, because they generally depend upon Fables, and Poetical fictions, I remit you to the Mythologists, and the Treatises of Chartarius, and Verderius on this sabject, where they are largely described. The place of the Images was in the middle of the Temple, where they stood on Pedestals raised above the height of the Altar, and were enclosed with Rails, whence this place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that the Images were placed thus, Virgil bears me witness, when He ●aith, Tum foribus Divae, media testudine templi. Then at the Chancel door, where juno stands. Where by the fores Divae, you must understand the entrance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And another of the Poets, where he talks of erecting a Temple, saith, In medio mihi Caesar erit— I'll Caesar's Statue in the midst erect. More instances might be produced, were not this custom too well known, to stand in need of any farther confirmation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks is a word of larger extent, than Altar among the Latins, for this in its proper signification only denotes the place, on which they sacrificed to the Celestial Gods, being raised up high from the ground, and therefore called Altar ab altitudine, from its height; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signify not only this high Altar, but those lower ones called in Latin Arae. These Altars differed according to the diversity o● the Gods to whom they were consecrated, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Gods above, had their Altars raised up a great height from the ground, insomuch that Pausanias (a) Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tells us, the Altar of Olympian jupiter was almost twenty-two Feet high; Porphyry makes no distinction betwixt these, and the Altars of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Terrestrial Gods; but though they are both signified by the same word, yet they seem not to have been of equal height, for Vitruvius' (b) Lib. IU. cap. VIII. reports, that the Altars of jupiter, and all the Celestial Gods were very high, but those of Vesta, the Earth, and the Sea were low. To the Heroes they sacrificed upon Altars close to the ground, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being only one step high (a) Eurip. Scholar in Phoeniss. . The Subterranean, or Infernal Gods, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had instead of Altars little Ditches, or Trenches digged, or ploughed up for that purpose; these the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porphyry adds a fifth, telling us that the World, the Nymphs, and such like Deities, instead of Altars, had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Caves, where religious worship was paid to them. The Altars were all placed towards the East, saith Vitruvius (b) Lib. IU. cap. VIII. , and those in Temples were always lower than the Statues of the Gods. They were made commonly of Earth heaped together, sometimes of Ashes, as was that of Olympian jupiter before mentioned, which Pausanias (c) Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith, was made of the Ashes of burned Sacrifices. Before Temples were in use, Altars were sometimes erected in Groves, sometimes in other Places; and Eustathius (d) Pag. 171. Edit. Basil. upon the second Iliad tells us, that they were often erected in the Highways, for the convenience of Travellers. The Terrestrial Gods had their Altars in low places, but the Celestial were worshipped on the tops of Mountains, whence every Mountain was esteemed sacred to jupiter, as we are told by Melanthes (e) Libro de Sacrificiis, & 〈◊〉. Scholar Trach. . Now as for want of Temples, they built their Altars in the open Air, so for want of Altars they anciently used to sacrifice upon the (f) Lil. Gyrald. de Diis Syntagma XVII. bare ground, and sometimes upon a Turf of green Earth. The manner of consecrating Altars and Images was the same, and is thus described by the Scholiast upon Aristophanes (g) Pluto Act. V. Scen. III. ; A Woman dressed in a Garment of divers Colours brought upon her head a Pot of sodden Pulse, as Beans, Pease, or the like, which they gratefully offered to the Gods, in remembrance of their ancient Diet. But this custom seems to have been more especially practised at the Consecration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Statues of Mercury, and then only by the poorer sort, as the Comedian intimates, when He speaks of the consecration of another Image in his Play entitled Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; CH. What other expedient still requires dispatch? TR. Nought; but that you consecreate with these Pots The Goddess Peace: CH. How, with these Pots? what like Those Pygmy Statues of God Mercury? TR. What if this Goddess we should consecrate With a fat Ox? (Mr. Hutchin.) Where the Scholiast observes, that sometimes their Consecrations were more expensive, being performed with more sumptuous Offerings, and Ceremonies. But these, like the other parts of Divine worship, were varied according to the condition of the Worshippers, and the Nature, or Humour of the Deities; to give you one instance, Athenaeus in the IXth Book of his Deipnosophists tells us, that jupiter Ctesias' Statue was consecrated in this manner; they took a new Vessel with two ears, upon each of which they bound a Chaplet of white wool, and another of yellow upon the forepart of it, and covered the Vessel; then they poured out before it a Libation called Ambrosia, which was a mixture of Water, Honey, and all sorts of Fruit. But the most usual manner of consecration was performed by putting a Crown upon them, anointing them with Oil, and then offering Prayers and Oblations to them, sometimes they would add an Execration against all that should presume to profane them, and inscribe upon them the Name of the Deity, and the cause of their dedication. In this manner the Spartan Virgins, in Theocritus' eighteenth Idyllium, promise to consecrate a Tree to Helena, for it was customary to dedicate Trees, or Plants after the same manner with Altars, and Statues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We'll search the Meads where humble Lotus grows, Then Chaplets wove, and twine them on the Bows; On chequered Grass beneath the shady Bower From costli'st Vials sweetest Oils we'll pour; And then in spreading Letters this indite, I'm Helen's Plant, and worship is my right. Mr. Hutchin. Ovid likewise in the eighth Book of his Metamorphoses, speaks of adorning them with Ribbons, Stabat in his ingens annoso robore quercus, Una nemus; vittae mediam, memoresque tabellae, Sertaque cingebant, voti argumenta potentis. In these a well-grown Oak Majestic stood Whose spreading Arms alone composed a wood, With Ribbons graced, and Crowns th'undoubted proof Of vows obtained.— Mr. Hutchin. These Temples, Statues, and Altars were accounted so sacred, that to many of them the privilege of protecting Offenders was granted, so that, if any Malefactor fled to them, it was counted a piece of Sacrilege to force him thence, and they thought his blood would be upon them that should do it; insomuch, that those who killed the followers of Cylon, who had plundered the Temple of Minerva, because they executed them hanging on the Altars, were ever after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profane, and impious villains. Some of these were public Asyla, and free for all Men, others were appropriated to certain Persons, or Crimes; thus the Temple of Diana at Ephesus was a refuge for Debtors; the Tomb, or Temple of Theseus was a Sanctuary for Slaves, and all those of mean condition, that fled from the Severities and hard Usage of their Masters, and Men in Power; in memory that Theseus was an Assister and Protector of the distressed, and never rejected the petitions of the afflicted, that fled to him for succour and defence, as Plutarch (a) Theseo. reports; Nor was this honour only granted to the Gods, but also to the Statues, or Monuments of Princes, and other great Persons (b) Strabo lib. III. . So the Sepulchre of Achilles on the Sigean shore was in after-ages made an Asylum, and Ajax had the like honour paid his Tomb on the Rhoetean. The first Asylum, some say, was built at Athens by the Heraclidae, and was a refuge for those that fled from the oppression of their Fathers; others with more probability affirm that the first was erected at the building of Thebes by Cadmus, where the privilege of Sanctuary was granted to all sorts of Criminals, and in imitation of these they say the Asylum at Rome was opened by Romulus (c) Alex. ab Alex. lib. III. cap. XX. . The sacredness of these places was held entire till the reign of Tiberius Caesar, who, upon consideration of the many inconveniencies, that must necessarily be the effect of tolerating so many Villains, as were always harboured in them, dissolved them all, preserving only to juno Samia, and one of Aesculapius' Temples their ancient privileges. CHAPTER III. Of the Grecian Priests, and their Offices. IT has been the Custom of all Nations to pay a peculiar honour and deference to their Priests; which was either done out of respect to the Gods, whose servants they were; or (as Plutarch in his Morals tells us) because they did not pray for a blessing on Themselves, their own Families, and Friends only, but on whole Communities, on the whole state of Mankind. Nor were they only obliged to offer Prayers and Sacrifices to the Gods for others, but it was their duty to instruct them how to pray for themselves, what it was most expedient to ask, what Sacrifices, what Vows, what Gifts would be most acceptable to the Gods, and, in short, to teach them all the Ceremonies used in the Divine worship, as Plato informs us (a) Dialog. de Regno. . Another part of their Office, was to foretell things to come, and to interpret the Oracles of the Gods; and as they conveyed the will of the Gods to men, so did they also convey the Piety and Devotion of Men to the Gods, by offering Sacrifices for them, tho' the ancient Greeks did sometimes offer their own Sacrifices, and perform all those Rites which in later ages were only executed by the Priests. Thus Eumaeus in Homer is said to have offered Sacrifices, and the same doth every where appear to have been done by all the Princes, and Heroes, the most honourable person in the company always taking upon him to perform the religious Ceremonies: for in those days this holy Office was had in so great credit and reputation, that the Priests generally wore the same Habit with their Kings, and were honoured with the next places to them; so great a veneration did these Heathens think due to all those that bore any relation to the Gods. Nay, it was then no unusual thing for the Kings themselves to take upon them the Priesthood; I shall only give you two instances, the one of Anius, who was King of Delos, and Priest of Apollo, as Virgil tells us (b) Aen. III. v. 80. , Rex Anius, Rex idem hominum, Phoebique Sacerdos. Anius supreme of men oft vails his Crown Without a blush, to put the Vervain on. Mr. Hutchin. The other instance I shall take from Laccdaemon (c) Alex. ab Alex. Gen. Dier. lib. III. cap. VII. , where the Kings, immediately upon their promotion to the Kingdom, took upon them the Priesthood of the Celestial, and Lacedaemonian jupiter, and this was so far from being thought below their dignity, that it was accounted an especial privilege, and an addition to the rest of their Honours (a) Ibidem. . I need not tell you that among the Athenians, and in most other Cities of Greece the care and administration of the religious Ceremonies was committed to the chief Magistrates. It was required that whoever was admitted to this Office, should be sound and perfect in all his members, it being thought a dishonour to the Gods to be served by any one, that was lame, maimed, or any other way imperfect; and therefore before their consecration they were examined, whether they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word, as Hesychius expounds it, signifies one that's perfect and entire, that neither hath any defect, nor any thing superfluous. Nor ought they to be perfect in body only, but upright in mind, nothing ought to approach the Gods, but what was pure and uncorrupt; therefore the Priests lived temperately and chastely, abstaining even from those pleasures which were lawful and allowable to other Men; insomuch, that Euripides tells us, that in Crete the Prophets of jupiter did not only deny themselves the use of Flesh-meat, but forbore to eat any thing that was boiled. And they were such rigid Observers of the rules of chastity, that the Priests of the Mother of the Gods at Samos are said to have dismembered themselves, and the Hierophantae at Athens, after their admission, enfeebled themselves by a draught of the juice of Hemlock; in short, 'twas very customary for those, that attended on the more sacred and mysterious Rites, by using certain Herbs and Medicaments to unman themselves, that they might worship the Gods with greater chastity, and purity. They also generally retired from the world, to the end, that being free from business and cares, they might have the more leisure to attend on the service of the Gods, and wholly devote themselves to Piety, and the exercise of Religion. One of the Herbs commonly made use of by them was the Agnus-castus, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an enemy to generation; this they were wont to strew under their Bed-cloaths, believing that it had a certain natural virtue, whereby it was able to preserve their Chastity, as Eustathius (b) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag▪ 768. Edit. Basil. , besides many others, hath observed. But tho' most of them were obliged to strict Chastity and Temperance, and some to practise these severities upon themselves, yet were others allowed to marry, and Eustathius (c) Ibidem pag. 503. tells us, that it was but an institution of later Ages, that the Priestesses should be Virgins: to confirm which Homer gives us an instance in Theano, who was Priestess of Minerva, and Wife of Antenor the Trojan, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 298. . — beauteous Theano, Daughter to Cisseus, but Antenor's Bride, Antenor skilled the wanton Steed to guide, For Trojans her had made with joint Consent Minerva's Priestess.— (Mr. Hutchin.) Of the different Orders of Priests nothing exact can be delivered, for not only every God had a different Order of Priests consecrated to him, but even the Priests of the same Gods were very different, according to the diversity of Place, and other Circumstances. I shall therefore not trouble the Reader with an account of the particular Priests belonging to every Deity in the many Cities of Greece, which would be both unpleasant, and not very useful, but shall briefly point out to you the general Orders, and Offices of them. First, in every place they seem to have had an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Highpriest, whose Office it was to superintend over the rest, and execute the more sacred Rites and Mysteries of Religion. Amongst the Opuntians (b) Alex. ab Alex. Gen. Dierum lib. II. cap. VII. there were two Chief-priests, one of which belonged to the Chief and Celestial Gods, the other to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Demigods. At Athens they had a great many, every God almost having a Chief-priest, that presided over the rest; for instance, the Dadouchus over the Priests of Hercules, and the Stephanophorus over those of Pallas. The Delphians had sieve Chief-priests, who helped to perform the Holy Rites with the Prophets, and had the chief management of all parts of divine Worship; these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Holy, and the Chief of them that presided at Sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Purifier, one that makes Holy: and another, that had the care of the Oracle, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a Surname of Apollo, given him by Homer, and signifies one that gives Oracles. Another holy Order was that of the Parasiti (c) Athenaus' Deipnosoph lib. VI , which word (saith Clearchus the Solensian, one of Aristotle's Scholars) in its first acceptation signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man quick and expeditious, but was afterwards taken for a Table-companion; tho' Polemon is of opinion that this was its ancient signification, and they were so called, because they were allowed part of the Sacrifices, together with the Priests, as is evident from an inscription on a Pillar in the Anaceum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That of the Oxen one part should be reserved for the Games, and of the other two, one should be given to the Priests, another to the Parasiti. It was at the first an Office of great honour, for by the ancient Law the Parasiti were reckoned among the chief Magistrates. Their Office was to gather of the Husbandmen the Corn allotted for public Sacrifices, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Income, and is by (a) Avibus. Aristophanes put for the great Sacrifices, which, as the Scholiast tells us, were usually called so, because the Charges of them were defrayed by these public Revenues. The public Storehouse, where they kept these First-fruits, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (b) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodorus the Sinopensian in Athenaeus tells us, that in every Village of the Athenians, they maintained at the public Charge certain Parasiti in honour of Hercules, but afterwards, to ease the Commonwealth of this burden, the Magistrates obliged some of the wealthier sort to take them to their own tables, and entertain them at their own cost; whence this word seems in later ages to have signified a Trencher-friend, a Flatterer, or one, that for the sake of a dinner conforms himself to every body's Humour. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, or public Criers, assisted at Sacrifices, and seem to have had the same Office, with the Popae, and Victimarii among the Latins; for in Athenaeus (c) Lib. X. & XIV. one Clidemnus tells us, they were instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cooks, and Butchers, and adds, that a long time the Cryer's Office was to kill the Offering, prepare things necessary for the Sacrifices, and to serve instead of a Cupbearer at the Feast; He also tells us that the ministering at Sacrifices did of old belong to the Criers; the same is confirmed by Eustathius on this verse of Homer (d) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Along the Streets the sacred Hecatomb The Criers dragged.— Phavorinus, and Coelius Rhodiginus give this reason for their being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Homer, viz. because they assisted at the Sacrifices of the Gods, and (as the former adds) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they gave public notice of the Times wherein the Festivals were to be celebrated. To this purpose I might bring hundreds of Instances out of the Ancient Poets, and especially Homer. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed, were a kind of public Servants employed on all occasions; they were instead of Ambassadors, Cooks, and Criers; and, in short, there was scarce any Office, except such as was servile and base, that they were not put to; but their name was given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Athenaeus, from the best, and most proper part of their Office, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to proclaim, which they did as well in time of Divine Service, as in civil Affairs; for at the beginning of the holy Rites they commanded Silence and Attention in these, or such like words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the religious Mysteries were ended, they dismissed the Congregation with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which more afterwards. At Athens there was a Family named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Son of Mercury and Pandrosia, which was accounted sacred, whence Suidas (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy Family, beloved by the Gods; such also were the Eumolpidae, who enjoyed a Priesthood at Athens by inheritance, being either descended from King Eumolpus, or instituted in memory of him. The Ceryces, as Anthemio the Comedian in Athenaeus (b) Lib. XIV. tells us, were the first that taught Men to boil their victuals, as the flesh of Sheep, and Oxen, whereas before they devoured it raw. They were had in great honour at Athens, insomuch that Athenaeus endeavours to prove that the trade of a Cook was a creditable Calling, from the respect paid to these Ceryces, who were Cooks at Sacrifices, and likewise seem to have performed those other holy Offices that belonged to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places. Diodorus Siculus (c) Lib. I. resembles them to the Egyptian Pastophori, and thinks they had their Original from them; indeed some parts of their Office were much alike, for both of them killed the Victim, and attended on the Sacrificers. But these Offices did not belong to all the Ceryces, this Family being divided into several Branches, every one of which had a different Function, as appears by the Edict of Solon cited out of Aristophanes by Athenaeus, wherein 'tis ordered, That two of that Family of the Ceryces, which was devoted to Divine service, should undergo the Office of the Parasiti in the Temple of Apollo, called Delium, for a Year. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called by Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Alexipharm. , so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to keep neat and clean, or to adorn; for it was their duty to adorn the Temples, and look after the Furniture of them, but they submitted not to such mean Offices, as the sweeping of them, as Suidas (e) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. would have it, for herein he contradicts Euripides (f) In jone. v. 121. , who brings in jon, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Aedituus of Apollo, telling Mercury, that he swept the Temple with a beasom of Laurel. These were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Charge it was to take care of the holy Utensils, and see that nothing was wanting, and to repair what went to decay, saith Aristotle (g) In Politic. . Sometimes also the Parasiti are said to have been entrusted with the reparation of the Temples; and there was a Law enacted at Athens, that whatever they expended this way should be repaid them. There were also other Priests, one of which Aristophanes (h) Pluto Act. III. Scen. II. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a general name for any Servant, and therefore to restrain it he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These were Priests waiting always on the Gods, whose Prayers the People desired at Sacrifices, at which these seem to have performed all other Rites, and Ceremonies, beside those that belonged to the Ceryces; their share in the Sacrifices was the Skin and Feet; the Tongues were the Fees of the Ceryces. Indeed, all that served the Gods were maintained by the Sacrifices, and other holy Offerings. These are the most general Orders of Priests, the rest were, most of them, appropriated to certain Gods, and sometimes certain Feasts, of which I shall have occasion to speak hereafter, as likewise of those that attended the Oracles, and those who were any way concerned in the Art of Divination. CHAPTER IV. Of the Grecian Sacrifices. DIDYMUS in his Annotations upon Pindar (a) Coel. Rhod. lib. XII. cap. I. , writes that one Melisseus, a King of Crete, was the first that offered Sacrifice to the Gods, and invented religious Rites and Ceremonies, and that Amalthea and Melissa, who nursed jupiter, and fed him with Goats-milk and Honey, were his Daughters. But I shall pass by this, and such like fabulous Narrations, and endeavour to describe the customs in use amongst the ancient Greeks at their solemn Sacrifices: In doing which I shall first treat of the Occasion and End of them. 2. Of the Matter of them. 3. Of the Preparations required before them, with all the Ornaments both of the Sacrificers, Victims, and Altars. 4. Of the sacred Rites used at, and after their Celebration. As to the Causes and Occasions of them, they seem to have been chiefly Four; for the Sacrifices were, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vows, or freewill Offerings; such were those the Sacrificers promised to the Gods before, and paid after a Victory; such also were the First-fruits offered by the Husbandmen after Harvest, being grateful acknowledgements to the Gods, by whose Blessing they had received a plentiful Reward for their Labour and Toil in tilling the ground; these Suidas (b) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, b●cause they were Free-gifts; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because thereby they fulfilled some Vow made to the Gods; but because they were both the effects of Gratitude, I have therefore reduced them under one head. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propitiatory Offerings, to avert the anger of some offended Deity; such were all the Sacrifices used in Expiations. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, petitionary Sacrifices, for success in any Enterprise; for so religious were the Heathens, that they would not undertake any thing of moment, without having first asked the Advice, and implored Assistance of the Gods. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as were imposed and commanded by an Oracle, or Prophet. I am not ignorant that some others have been added, but those I have purposely omitted, as being reducible to some of these Four. I come now in the second place to treat of the Matter of their Oblations. In the most ancient Sacrifices, there were neither Living-creatures, nor any thing costly, or magnificent; no Myrrh, Frankincense, or Cassia was made use of; but instead of them all, Coel. Rhod. lib. XII. cap. I. Herbs and Plants, which they plucked up by the Roots, were burnt whole with their Leaves and Fruit before the Gods, and this they thought a very acceptable and meritorious Oblation; which appears, as from other Monuments of Antiquity, so more especially from one of Triptolemus' Laws, whereby he strictly commands the Athenians to abstain from Living-creatures (b) Porphyr. de Abstinent. ab Animal. . And even to Draco's Time the Attic Oblations consisted of nothing else but the Earth's beneficence; but this frugality and simplicity had in other places been laid aside before his time, and here not long after; for no sooner did they leave their ancient Diet of Herbs and Roots, and begin to use Living-creatures for food, (which the ancients thought altogether unlawful) but they also changed their Sacrifices▪ it being always usual for their own Feasts, and the Feasts of the Gods, (for such they thought the Sacrifices) to consist of the same materials. The Sacrifices of later ages consisted of these three things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesiod (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 3▪ 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seems to have intimated in these verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Offer to jove with an untainted mind, Offer the best, if you'd have him prove kind: Let lulling Sleep ne'er seal your drowsy Eyes, Nor purple Morn gild o'er the Eastern Skies, Till you accost the Gods with Sacrifice. Mr. Hutchin. Where you may observe that, tho' the more solemn Sacrifices consisted of all these three parts, yet at other times it was lawful to use any of them by themselves; whence Eustathius (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 102. Edit. Basil. tells us, it was not only usual to offer Drink-offerings of Wine at Sacrifices, but also at the beginning of a Journey by Land, or Sea, before they went to sleep, when they entertained a Stranger, and at any other Time. In short, in all the smaller Affairs of Life they seem to have desired Protection and Favour of the Gods by Oblations of Incense, or Drink-offerings; whereas the more solemn Sacrifices were only used upon more weighty Occasions, both because of the Expensiveness, and Trouble of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst the Greeks have the same signification, as Hesychius, and Phavorinus have observed, and imply no more than to pour forth, which is also the proper sense of the Latin word libare, saith Isidorus (b) Origin. lib. VI cap. XIX. ; but because of their constant use at the Drink-offerings of the Gods, they came at length to be appropriated to them. The same you may observe of their derivatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and libatio, which words differ not at all from one another. The matter in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was generally Wine; now of Wine there were two sorts, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former was so called, because it was lawful, the latter, because it was unlawful to make use of it in these Libations; such they accounted all Wine mixed with Water; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. pure and unmixed Wine, is so often made mention of by ancient Writers; and tho' sometimes you may find mixed Wine to have been used at Sacrifices, yet, if we may believe Eustathius, this mixture was not made of Wine and Water, but of different sorts of Wine. Pliny (c) Nat. Hist. lib. XIV. cap. XIX. also tells us, that it was unlawful to make an oblation of Wine, that had proceeded from grapes cut, pared round, or polluted with a fall on the ground; or such as came out of a Wine-press trodden with bloody and wounded Feet, or from a Vine unpruned, blasted, or that had a Man hanged upon it. He speaks also of a certain grape called Aspendia (d) Nat. Histor. lib. XIV. cap. XVIII. , whose Wine it was unlawful to offer upon the Altars. But tho' these Libations generally consisted of Wine, yet they were sometimes made of other ingredients, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from being sober. Such as these were offered to the Eumenideses, for which Suidas (e) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gives this reason, viz. That Divine justice ought always to be vigilant. He likewise adds, that at Athens such like Oblations were made to the Nymphs, to Venus Urania, Mnemosyne, the Morning, the Moon, and the Sun, and there seems to have been a particular reason, why every one of these were honoured with such like Oblations. For instance, Eustathius (f) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tells us, that Honey was offered to the Sun, but Wine was never used upon any Altar dedicated to him; because He, by whom all things are encompassed, and held together, aught to be temperate; and Plutarch (a( De Sanitate. says, that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were often performed to Bacchus, for no other reason, than that Men might not be always accustomed to strong, and unmixed Wines. Pausanias affirms, that the Eleans never offered Wine to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Ceres and Proserpina, nor at the Altar dedicated to All the Gods. To Pluto instead of Wine, Oil was offered, as Virgil (b) Aen. VI v. 254. witnesseth, and Homer (c) Odyss. XI. v. 25. brings in Ulysses telling Alcinous, That he had made an Oblation to the Infernal Gods, in which he first poured forth Wine mixed with Honey, then pure Wine, and after all, Water; his Words are these; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strait from my side I drew my sharp'ned Blade, A Trench a Cubit every way I made, Then these Libations poured around the Brim, To th'Ghosts that shoot along the Stygian stream, First Wine with Honey mixed, than Wine alone, Next Water, presently when this was done With finest Flower besprinkled all around. Mr. Hutchin. There were also other Gods, to whom in certain places they sacrificed without Wine; such was jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Supreme, upon whose Altar the Athenians never offered Wine, or Living-creatures. But of these enough. The second Thing to be considered in the Sacrifices is the Suffitus, in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word doth not originally signify the Victim, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. broken Fruits, Leaves, or Acorns, the only Sacrifices of the Ancients; whence in Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Incense. In like manner the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used by Homer to signify the kill of the Victim, (for in this sense he has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but denotes the offering of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Athenaeus (d) Deipn. lib. XIV. ; which signification was afterwards changed. The Matter was generally Frankincense, or some odoriferous Perfume; but it was a long time before Frankincense came to be in use; for in the times of the Trojan War there was no such thing, but instead thereof they offered Cedar and Citron-wood, saith Pliny (e) Nat. Hist. lib. XIII. cap. I. ; and the Grecian Fables tell us, That Frankincense was first used, after the change of a devout Youth called Libanus into that Tree, which has taken its name from him. Hither also you may refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or molae salsae, which were Cakes of Salt and Barley; at first the Barley was offered whole and unbroken, till the invention of Mills and Grinding, whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eustathius (a) In Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 99 Edit. Basil. . Of this kind also were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being round, broad, and thin Cakes; and another sort, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which there were several kinds, as those three reckoned by Phavorinus, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were Cakes also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their Figure, for they were broad, and horned in imitation of the new Moon. There was another sort of Cakes with horns, called also from their Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were usually offered to Apollo, Diana, Hecate, and the Moon. In Sacrifices to the Moon they used after six of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer one of these, which for that reason they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it was also sometimes offered after a Sacrifice of six Animals, saith Suidas; and hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was a lump without life, is proverbially used for a stupid Fellow. Other offerings there were of this sort, which were peculiar to certain Gods, as the Obeliophori to Bacchus, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Trophonius, with others, which for brevity's sake I purposely omit. You may here take notice that no Oblation was thought acceptable to the Gods without a mixture of Salt; which was so much esteemed, because it was reckoned a token of Friendship, (of which hereafter) and because it gives a relish and savour to all other Victuals. Barley was offered in memory of the great Benefit received from the Gods, when by their advice Men changed their Diet of Acorns, for Corn; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to discern, because by this sort of food Men were distinguished from brute Animals; thus Eustathius (c) Ibidem. . Here may be also added the sacred Herbs burned on the Altars in the time of Sacrifice, which were all called by one general name verbenae. The third, and chief part of the Sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Victim; concerning which you are to know in the first place, that it ought to be whole, perfect, and sound in all its members, without spot or blemish; otherwise, it was thought unacceptable to the Gods, who must be served with the very best of all the Flocks and Herds; to which end Solon in his Laws commanded the Athenians to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chosen and select Sacrifices; and it was an ancient Custom to cull out of the Flocks the goodliest of all the cattle, and put certain marks upon them, whereby they might be distinguished from the rest. Virgil (c) Ibidem. tells us, their Herds were wont to be divided into three parts, one of (b) Phav●rin. & Aristoph. Schol, (d) Georg. III. v. 157. which they designed for Propagation, another for Sacrifice, and the third for Labour; his words are these, Post parium, cura in vitulos traducitur omnis, Continuoque notas, & nomina gentis inurunt: Et quos aut pecori malint submittere habendo, Aut aris servare sacros, aut scindere terram. As soon as e'er brought forth great cares enjoined To brand each one for what he is designed: Whether for breeding this be set apart, For th'Altar that, a third for Plough, or Cart. Mr. Hutchin. And Apollonius Rhodius hints as much in the second Book of his Argonauticks (a) V. 355. . Notwithstanding all this care in the choice of Victims, yet it was thought unlawful to offer them, till the Priests had by divers experiments made trial of them, of which I shall speak hereafter. The Sacrifice, if it was approved by the Priest, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence comes the frequent mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If not, it was immediately rejected, and another brought to the Trial, till one every way perfect was found. As to the kinds of Animals offered in Sacrifice, they differed according to the variety of the Gods to whom, and the Persons by whom they were offered; a Shepherd would sacrifice a Sheep, a Neat-herd an Ox, a Goatherd a Goat, and a Fisher after a plentiful draught would offer a Tunny, saith Athenaeus, to Neptune; and so the rest according to every Man's Employment. They differed also according to the diversity of the Gods, for to the Infernal and Evil Gods they offered black Victims; to the Good, white; to the Barren, barren ones; to the Fruitful, pregnant ones; lastly, to the Masculine Gods, Males; to the Feminine, Females were for the most part thought acceptable; for the most part, (I say) there being several particular instances, in which these general Rules seem to fail. Almost every God had some of the Animals consecrated to him, and out of these were the Sacrifices often chosen; for instance, to Hecate they sacrificed a Dog, to Venus a Dove, or Pigeon. Choice was also made of Animals, according to the dispositions of the Gods, to whom the Sacrifice was to be offered; for Mars was thought to be pleased with no Creatures, but such as were furious and warlike, as the Bull; the He-goat was offered to Bacchus, as being a Creature that spoils the Vine-yards, etc. Animals generally made use off, were the Bull, Ox, Cow, Sheep, or Lamb, the Goat and the Boar; and amongst the Birds, the Cock, Hen, and such like. Athenaeus (b) Deipn. lib. VII. tells us out of Agatharcides, that the Boeotians were wont to sacrifice certain Eels of an unusual bigness, taken in Copais, a Lake of that Country, and about these they performed all the Ceremonies usual at other Sacrifices. It will be difficult to guests the reason of this Custom, for my (a) Athen●●us loco citato. Author tells us, that when a Stranger once happened to be present at these Sacrifices, and enquired what might be the cause of them, the Boeotians made him no other answer, than that they were obliged to observe the customs of their Ancestors, but thought themselves not bound to give Foreigners any reason for them. The only Animal almost, unlawful to be sacrificed, was the Ploughing and Labouring Ox, and from him the Athenians abstained, because he assisted them in tilling the ground, and was, as it were, Man's Fellow-labourer, saith Aelian (b) Var. Hist. lib. V. cap. XIV. . Nor did the Athenians only, but almost all other Nations think that Person highly Criminal, who killed this Creature with a design either to eat, or sacrifice it; insomuch, that the Offender was thought to deserve death, saith Varro (c) De Re Rustic. lib. II. ; Aelian (d) De Animal. lib. XII. cap. XIV. in particular, witnesseth as much of the Phrygians; and Pliny (e) Lib. VIII cap. XLV. in his Natural History mentions a Person banished Rome, for being guilty of this Crime; but in later Times they were not so cautious, for Plutarch (f) De Esu Animal. lib. II. tells us, they used them at Feasts, and than 'twas no wonder if they ventured also to sacrifice them, and that they did so Lucian (g) Dialog. de Sacrific. assures us. Human Victims were seldom used among the Greeks, or any other civilised Nation, it being thought a barbarous piece of Cruelty, to butcher Men and Women, and burn them on the Altars; yet some few instances there are of this Inhumanity, as that of Themistocles, who, to obtain success against the Persians, sacrificed some Captives of that Nation; the Story you may read at large in Plutarch (h) Vita Themistoclis. . 'Tis also said, that Bacchus had an Altar in Arcadia, upon which a great many young Damsels were beaten to death with bundles of Rods; something like to which was practised by the Lacedæmonians, who scourged their Children (sometimes to death) in Honour of Diana Orthia To the Manes, and Infernal Gods such Sacrifices were more usually offered; for so we read of Polyxena's being sacrificed to Achilles, and Homer relates how that Hero butchered twelve Trojan Captives at the Funeral of Patroclus. You may here observe, that all Sacrifices were to be answerable to every man's Condition; for as it was thought a contempt of the Gods for a rich Man to bring a poor, sordid Offering; so on the other hand, from a poor Man the smallest Oblations were acceptable; if his Estate was not able to reach the price of a living Ox, instead thereof, it was lawful for him to sacrifice one made of Breadcorn, saith Suidas (i) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And on other accounts when they were not able to provide the accustomed Sacrifices, they had liberty to offer what the Place, or Time would afford; according to this Rule, when the Cyzicenians were closely besieged, and could not find a black Ox, (for such an one they were obliged to offer upon a certain anniversary Festival) they made one of Corn, and so performed the usual Ceremonies: and Ulysses' Companions in Homer, for want of Barley, made use of Oak-leaves; and instead of Wine, made a Libation to the Gods of Water. But from those that were able more costly Offerings were required; and the wealthier sort, especially when they had received, or desired any great Favour of the Gods, offered great numbers of Animals at once: whence there is so frequent mention of Hecatombs, which consisted of an hundred Living-creatures, and of Chiliombs too, in which were sacrificed a thousand. An Hecatomb, saith Eustathius (a) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 36 Edit. Bas. , properly signifies a Sacrifice of an hundred Oxen, and such an one was offered by Clisthenes in Herodotus; but it is generally taken for such Sacrifices, as consist of an hundred Animals of any sort; however because the Ox was the principal and most valuable of all the Living creatures used at Sacrifices, it has its name from containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hundred Oxen; others derive it, (saith my Author) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an hundred Feet, and then it must have consisted only of twenty-five Animals; others say that a finite number is here put for an indefinite, by a figure very usual among the Poets; and then an Hecatomb amounts to no more than a Sacrifice consisting of many Animals; others there are, who will have this Name derived not from the number of the Creatures offered, but of the Persons present at the Sacrifice; lastly, julius Capitolinus (b) In Maximo, & Balbin●. tells us, that an Hecatomb was offered after this manner; they erected an hundred Altars of Turf, and then killed an hundred Sows, or Sheep, etc. Suidas (c) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mentions another Sacrifice, which consisted of seven Offerings, viz. a Sheep, Sow, Goat, Ox, Hen, Goose, and after all an Ox of Meal, whence some derive the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which before. Another Sacrifice there was in which were offered only three Animals, whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this consisted, saith (d) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 423. Edit. Basil. Eustathius, of two Sheep, and an Ox, according to Epicharmus; or, of an Ox, Goat, and Sheep; or, of a Boar, Ramm, and Bull; or, of a Sow, He-goat, and Ramm, for such an one you may find in Aristophanes. Sometimes the Sacrifice consisted of twelve Animals, and then saith my (e) Ibidem. Author, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the rest in like manner. Thus much concerning the matter of Sacrifices. The next things to be considered are the preparatory Rites required before, and the Ornaments used in the Time of Sacrifice. No man was admitted to the solemn Sacrifices, except he had purified himself certain Days before, in which he was to abstain from all carnal Pleasures; to this purpose Tibullus, — Discedite ab aris, Queis tulit hesterna gaudia nocte Venus. You, who to Venus paid devoir last night, Pleasing with lustful heats your appetite, From the chaste Altars of the Gods absent. Mr. Abel. So severe were they in observing this Custom, that at some of their Solemnities, the Priests and Priestesses were forced to take an Oath, that they were duly purified: such an one was imposed upon the Priestesses of Bacchus at Athens in this Form (a) Demost●. ●rat. in Near. ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am pure, undefiled, and free from all sorts of Pollution, and particularly that, which is contracted by lying with a Man; and do celebrate the Festival of Bacchus at the usual Time, and according to the received Custom of my Country. This seems to be meant not only of Adultery and Fornication, but also of the lawful pleasures of the Marriagebed; for at the celebration of the Divine solemnities, they thought more than ordinary Purity and Sanctity was required of them, and therefore abstained from delights, which at other times they might lawfully enjoy: yet by some of them this sort of purification was thought unnecessary, for Theano, an Athenian Priestess, being asked, when it might be lawful for a Woman to go from the company of a Man to Sacrifice; answered, From her own at any time, from a stranger never. Another thing required of every Person that came to the solemn Sacrifices, was, that he should be purified by Water; to which end, at the entrance of the Holy-place, there was a Vessel full of Holywater, in which sometimes was put a branch of Laurel, saith Pliny (b) Nat. Hist. lib. XV. c. XXX. , with which the Priest besprinkled all that entered; whence the Vessel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from besprinkling. Spondanus tells us, that before the Sacrifices of the Celestial Gods, the Worshippers had their whole Bodies washed, or, if that could not be, at least, their Hands; but for those that performed the sacred Rites to the Infernal Gods, a small sprinkling was sufficient. Sometimes they washed their Feet, as well as Hands; whence come the Proverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin, illotis manibus, & illo●is pedibus, which are usually applied to Men that undertake any thing without due Care and Preparation. Porphyry (c) De Victim. tells us, there was a Programma fixed up, that no Man should go beyond the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till he had washed his Hands: and so great a crime was it accounted to omit this Ceremony, that Timarchides (a) Libro de Coronis. hath related a Story of one Asterius, that was struck dead with Thunder, because he had approached the Altar of jupiter with unwashed Hands. Nor was this custom only used at solemn Sacrifices, but also at the smallest parts of their Worship; Hector tells us, he was afraid to make so much as a Libation to jupiter before he had washed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— (b) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 266. I dread with unwashed hands to bring My incensed Wine to jove an Offering. (Mr. Abel.) And Telemachus is said in Homer's Odysseys to have washed his hands, before he durst venture to pray to the Gods. This they did, out of a conceit that thereby they were purified from their Sins; and withal signifying, that nothing impure, or any way polluted must approach the Deities. On the same account they were sometimes so superstitious as to wash their clothes, as Homer relates of Penelope before she offered Prayers to the Gods. Whoever had committed any notorious Crime, as Murder, Incest, or Adultery, was forbidden to be present at these holy Rites, till he had been purified; and Pausanias (c) Achaïci●. speaks of a Temple dedicated by Orestes to the Eumenideses, into which if any such person entered, tho' with a design only to see it, he was immediately seized by the Furies, and lost the use of his Reason. Nay, even one, that had returned from a Victory over his lawful Enemies, might not sacrifice, or pray to the Gods before purification, and therefore Hector in the place before-cited, adds — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis impious while I'm thus besmeared with gore To pay my Vows, and mighty jove adore. Mr. Abel. All that were allowed to be present, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. such were Servants at some places; Captives, unmarried Women, and all Bastards within the City of Athens (d) Is●us. , except in the Temple of Hercules at Cynosarges; because Hercules himself, was under some illegitimacy, being not one of the great Immortal Gods, but having a Mortal Woman for his Mother. It was also unlawful for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Temple of the Eumenideses, saith Hesychius (a) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, item Plutarch: Quaest Rom. , and after him Phavorinus. Now those are so called, that had been thought dead, and, after the celebration o● their Funeral Rites, unexspectedly recovered; or, those that after a long absence in foreign Countries, where it was believed they were dead, returned safe home. Such Persons at Athens were purified by being let through the lap of a Woman's Gown, that so they might seem to be new born, and were then admitted to the holy Rites; it would be very tedious to mention all those that were accounted profane at particular Sacrisices, or Places; I shall only therefore in general add, that before the Ceremonies were begun, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sometimes the Priest with a loud voice commanded them all to be gone, as in Callimachus (b) Hymn. in Apollin. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which saying Virgil (c) Aen. VI v. 258. hath imitated, — procul, o procul este, profani, Conclamat Vates, totoque absistite luco. Distance, away, cries out the Priest aloud, Ye profane miscreants, and unhallowed Crowd, Set not one Foot within this sacred Grove. Mr. Abel. Orpheus commands the doors to be shut against them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— I'll sacred Oracles to them proclaim, Whom Virtue doth with quickening heat inflame, But the Profane, let them be all shut out. Mr. Abel. Sometimes the sacred part of the Temple was divided from the unhallowed by a Cord, beyond which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not permitted to pass; this Cord is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore they, that were not admitted to the holy Rites, are called by Demosthenes' (d) Orat. in Aristogit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated by a Cord. It remains that I speak something of the manner of Purifying themselves; the most usual was by washing with Water, of which before. They had sometimes the Water carried round them, and sprinkled on them with a branch of Laurel, or Olive; after this manner were Ch●rinaeus's Companions purified in Virgil (a) Aeneid. VI v. 229. , Idem ter socios pura circumtulit unda, Spargens rore levi, & ramo foelicis Olivae. Then carry'ng Water thrice about his Mates, And sprinkling with an Olive sprig, their Fates Good Chorinaeus wisely expiates. This manner of surrounding was used in almost all sorts of Purification, whence it is, that most of the words that signify any kind of it, are compounded with the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And amongst the Romans this Custom was so universal, that the word lustro, which properly signifie● to purify, or expiate, in Virgil (b) Aeneid. I. v. 611. signifies to surround, or, go about, — dum montibus umbrae Lustrabunt convexa.— — while shades of Trees Shall circuit Mountains round.— Mr. Abel. They sometimes used Brimstone, mixing it with Salt-water; this done, the Priest took a branch of Laurel, or a lighted Torch, and sprinkled the Person on all sides; whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to purify, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Brimstone; of this Custom juvenal (c) Sat. II. v. 157. makes mention, — cup●rent lustrari, siqua darentur Sulphura cum taedis, & si foret humida laurus. Oh! how they'd wish their mis'ry to redress, And expiate their direful wickedness With Torches, Sulphur, and wet Laurel. Mr. Abel. Ovid (d) Met▪ lib. VII. Fab. II. tells us this was done three times, Terque senem flamma, ter aqua, ter sulphur lustrat. Thrice sev'rally with Water, Sulphur, Torch, Medea purified old Aeson.— There was another way of purifying also, by Fanning the Persons in the Air, as Grangaeus (a) In locum Iuvenalis citatum. hath observed. I shall but mention two sorts more, spoken of by Theophrastus (b) Eth. Charact. , the first was by drawing round the body of the Person to be purified a Squill, or Sea-onion, of which Custom Lucian (c) In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. has taken notice. The other was by drawing round the Person a Whelp; and this was used by almost all the Greeks, saith Plutarch (d) Quaest Rom. ; who also tells us, that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Whelp. The Ornaments used in the time of Sacrifice were as follow; The Priests, as at other times, were richly attired, their Garments being usually the same, at least not much differing from Royal Robes. At Athens they sometimes used the costly and magnificent Garment invented by Aeschylus for the Tragedians, as we learn from Athenaeus (e) Deipn. lib. I. cap. XVIII. . At Sparta their Garments were suitable to the other parts of their Worship, being neither costly, nor splendid, and they always prayed and sacrificed with their Feet bare. In all holy Worship, their clothes were to be without spots, or stains, loose, and unbound; but if they had been polluted by the touch of a dead body, or struck by Thunder, or Lightning, it was unlawful for the Priest to Officiate in them. Various Habits also were used according to the diversity of the Gods, in whose honour the Solemnities were celebrated. They that sacrificed to the Celestial Gods were clothed with Purple; to the Infernal Gods they sacrificed in Black, to Ceres' in White Garments. They had also Crowns upon their Heads, which were generally made of the leaves of the Tree, that was accounted Sacred to the God, to whom they then paid their Devotions; thus in the Sacrifices of Apollo (f) Apoll. Rhod. Arg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 159. , they were crowned with Laurel; in those of Hercules, with Poplar; and after the same manner in the rest. Beside this Crown, the Priest sometimes wore upon his Head a sacred Infula, or Mitre, from which on each side hung a Ribbon, as we learn from Virgil (g) Aen. X. v. 538. ; the Infulae were generally made of wool, and were not only worn by the Priest, but were put upon the Horns of the Victim, and upon the Temple, and Altar; in like manner also were the Crowns used by them all. The Victims had the Infula, and the Ribbons tied to their Horns, the Crowns and Garlands upon their necks. Upon any extraordinary occasion, as the Reception, and Petition of any signal Benefit, they overlayed the Victims Horns with Gold; thus Diomedes in Homer promises Minerva, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (h) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This Cow, whose Horns o're-tipt with Gold look bright, You shall have offered, Pallas, as your Right. Mr. Abel. Alluding to this Custom, Porphyry calls the Oxen designed for Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pliny (a) Lib. XXXIII. cap. III. hath observed, that the larger Sacrifices only, such as Oxen, were thus adorned; but the contrary appears out of a Decree of the Roman Senate, cited by Macrobius (b) Saturnal. lib. I. , in which the Decem-viri are commanded to sacrifice to Apollo, after the Grecian manner, an Ox, and two She-goats with gilded Horns; unless, as some think, Goats were also numbered amongst the hostiae majores, or greater Victims; as the Sheep were counted maximae, or the greatest, not for their bigness, but value, and acceptableness to the Gods. The Altars were decked with sacred Herbs, called by the Romans Verbenae; which is a general name for all those Herbs that were used at Sacrifices; and here also, as at other times, every God had his peculiar Herb, in which he was thought to delight. All things being prepared, the Mola salsa, with the Knife, or other Instrument to kill the Victims, and the Crowns were brought in a Basket called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence the Athenian Virgins, whose Office it was to carry this Basket at the Panathenaea, and some other Solemnities, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Victim, if it was a Sheep, or any of the smaller Animals, was driven loose to the Altar; but the larger Sacrifices were brought by the Horns, as appears from the words of Homer, where he describes the Sacrifices of Nestor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stratius and Echephron dragged by the Horns An Ox.— Sometimes, as juvenal (c) Sat. XII. v. 5. witnesseth, it was led by a Rope; but than it was a long one, and not close, or straight, lest the Victim should seem to be brought by force to the Altar. Sometimes there were certain Persons appointed to fetch the Sacrifice with musical Instruments, and other solemnities; but this was seldom practised, save at the larger Sacrifices, such as Hecatombs. After this, they stood about the Altar, and (d) Aristoph. ejusque Scholar in Pace. the Priest turning towards the right hand, went round it, and sprinkled it with Meal and holy Water; He besprinkled also those that were present, taking a Torch or Firebrand from the Altar, or a branch of Laurel. This water, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the same they washed their hands with at Purification; whence the Poets sometime use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to offer Sacrifice. The Vessels also they purified with Onions, Water, Brimstone, and Eggs. This done, the Crier proclaimed with a loud voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who is here? To which the People replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Many and good; after this they prayed, and the Priest (in later Ages) exhorted them to join with him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us pray. Thei● requests were generally, that the Gods would vouchsafe to accept their Oblations, and send them Health and Happiness, they added at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or petitionary Sacrifices, a Petition for some particular Favour. They seem to have had a general Form of prayer, used on all such occasions, which tho' it might vary in words, was usually to the same purpose. One of these you may see in Aristophanes (a) Loco citato. , another in Athenaeus (b) Deipn. lib. XIV. , out of Menander's Flatterer. At this time also the Crier commanded silence in these, or such like words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Custom was observed by the Romans in their Sacrifices, where they proclaimed, Favete Linguis, which words answer to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the People seem not to have been commanded to remain in a deep and uninterrupted Silence, but rather to abstain from all profane Speeches, and ominous Words, and so Horace has interpreted it, — male ominatis Parcite verbis. Let no illboding words your Lips profane. Prayer being ended, the Priest examined all the members of the Victim, to see if it had any Blemish, or other Defect; nor were they satisfied with this, but they also examined, whether it was sound with in; which they did by setting meat before it, as Barley-meal before Bulls, Vetches before Goats; which, if they refused to eat, they were judged unsound. They also besprinkled the Goats with cold water, which if they endured without shrinking, they were thought to be some way indisposed; thus (c) Libro de Defect. Orac. Plutarch. This being done, they made trial whether the Victim was willing to be sacrificed to the Gods, by drawing a Knife from its Forehead to the Tail, as Servius hath observed (d) In Aeneid. XII. v. 173. , at which if the Victim struggled, it was rejected, as not acceptable to the Gods; but if it stood quiet at the Altar, than they thought the Gods were pleased with it; yet a bare nonresistance was not thought sufficient, except it would also give its consent, as it were, by a gracious Nod, (whic● was the ancient manner of granting, or approving, whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks, and annuere among the Romans, signify to give assent to any thing) and to this end, they poured Water into its Ear, and sometimes Barley, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Scholiast upon Apollonius Rhodius (e) Argon. lib. v. 425. . After this, they prayed again; which being done, the Priest took a Cup of Wine, and having tasted it himself, caused the company to do the like; and then poured forth the remainder between the Horns of the Victim, as we learn from Ovid (a) Metam. Lib. VII. v. 593. , — dum vota sacerdos Concipit, & fundit purum inter cornua vinum. While th' muttering Priest prays at the hallowed Shrine, And pours between the Horns the unmixed Wine. Mr. Hutchin. The same Custom is every where mentioned in Authors; I will give you only one example more out of Furius Evenus, an ancient Greek Poet, who was the Master of Philistus the Historian, and flourished about the ninety second Olympiad, from whom we have this Epigram, in which the Vine speaks to the Goat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tho', leach'rous Goat, you on my Cyons browse, And tear the swelling clusters off my Boughs, Luxuriant Sprouts will shoot out fresh supplies, To pour betwixt your Horns at your own Sacrifice. Mr. Hutchin. After this, they cast Frankincense and other Perfumes upon the Altar, and, as some say, upon the Forehead of the Victim, taking them out off the Censer, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with three Fingers, as Ovid (b) Fast. lib. II. hath informed us, Et digitis tria thura tribus sub limine ponit. Thrice Frankincense beneath the Threshold laid, Which thither with three Fingers she conveyed. Mr. Hutchin. Whence it is, that the Pythia in Porphyry saith, that the whole Hecatombs of the Thessalians, were not more acceptable to the Gods, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which a certain Hermionian offered with his three Fingers. Then they poured forth part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back of the Victim, which was upon that account bedewed with a small sprinkling of water. This being done they prayed again, and then offered the remainder of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Altar; all these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were offered before the Victim. Then the Priest, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sometimes the most honourable Person present killed the Beast, by striking him down, or cutting his throat. If the Sacrifice was in honour of the Celestial Gods, the Throat was bended up towards Heaven, and this it is, that Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but if the Sacrifice was made to the Heroes, or Infernal Gods, it was killed with its Throat towards the Ground, saith Eustathius (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . If by any chance the Beast had escaped the stroke, leaped up after it, bellowed, did not fall prone upon the ground, after the fall kicked and stamped, was restless as tho' it expired with pain and difficulty, did not bleed freely, and was a long time a dying, it was thought unacceptable to the Gods; for all these were unlucky Omens, as their contraries were tokens of Divine Favour, and good Will. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did then help to flay the Beast, light the Wood, and do other inferior Offices, while the Priest, or Soothsayer with a long Knife turned over the Bowels to observe, and make Predictions from them, for it was not lawful to touch them with his Hands. As to the Blood, they reserved it in a Vessel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, according to Lycophron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and offered it on the Altar to the Celestial Gods: if the Sacrifice belonged to the Gods of the Sea, they poured it into Salt-water; but if they were by the Seaside, they slew not the Victim over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but over the Water, into which they sometimes threw the Victim; an Instance whereof you may have in Apollonius Rhodius (b) Argon. IV. v. 1601. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Then praying to the blue-eyed Deity, O'er the curled Surface stabbed the Sacrifice, And cast it over Deck.— Mr. Hutchin. In the Sacrifices of the Infernal Gods, the Beast was either slain over a Ditch, or the Blood poured out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into it. This done, they poured Wine, together with Frankincense, into the Fire, to increase the Flame; then they laid the Sacrifice upon the Altar, which in former Ages was burned whole to the Gods, and thence was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Prometheus, as the Poets feign, was the first that laid aside this Custom, for considering that the poorer sort had not wherewith to defray the Expenses of a whole Burnt-offering, he obtained leave from jupiter, that one part only might be offered to the Gods, and the remainder reserved for themselves. The Parts belonging to the Gods were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these they covered with Fat, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end, they might consume altogether in a Flame; for except they were all burned, they thought they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or litare, i. e. that their sacrifice was not accepted by the Gods. Upon these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cast small pieces of flesh, cut from every part of the Beast, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or First-fruits of the whole; the doing this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either because they first cut the Shoulder (which is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put these raw Pieces of flesh upon the other Parts. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Thighs, were appropriated to the Gods, because of the honour due to these Parts, as the principal Members inserving to Generation, and Walking. Thus Eustathius (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; but Casaubon (b) In theophra. tells us, they sometimes offered the Entrails, herein contradicting Eustathius, who informs us that these were divided among those, that were present at the Sacrifice, and Homer in the Descriptions of his Sacrifices usually tells us, that they feasted upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tho' it properly signifies the Bowels, you are to understand, saith my Author (c) In Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , the Spleen, Liver, and Heart; and that it is sometimes taken for the Heart, will appear by the signification of its Compounds, for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is meant a pusillanimous Fellow, as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a Man of Courage, saith the Scholiast (d) In Ajace. upon Sophocles. Whilst the Sacrifice was burning, the Priest, and the Person that gave the Victim, did jointly make their Prayers to the God, with their hands upon the Altar, which was the usual posture in Praying, as shall be shown hereafter. Sometimes they played upon Musical Instruments in the time of Sacrifice, thinking hereby to charm the God into a propitious Humour, as appears by a Story related in Plutarch (e) Symposiac. lib. I●. Q. 1. , of Ismenias, who played upon a Pipe at a Sacrifice, and when no lucky Omens appeared, the Man by whom he was hired, snatched the Pipe, and played very ridiculously himself, and when all the company found fault with him, he said, To play satisfactorily is the gift of Heaven; Ismenias with a smile replied, Whilst I played, the Gods were so ravished with the Music, that they were careless of the Sacrifice, but to be rid of thy Noise they presently accepted it. This Custom was most in use at the Sacrifices of the Aerial Deities, for they were thought to delight in Musical Instruments, and Harmonious Songs. They also danced round the Altars, whilst they Sung the sacred Hymns, which consisted of three Stanzas, or Parts; the first of which, called Strophe, was Sung in turning from East to West; the other, named Antistrophe, in returning from West to East; then they stood before the Altar, and sung the Epode, which was the last part of the Song. These Hymns were generally composed in honour of the Gods, and contained an account of their famous Actions, their Clemency, and Liberality, and the Benefits conferred by them upon Mankind, and concluded with a petition for the continuation of their Favours. They were all called by a general name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but there was also a particular name belonging to the Hymns of almost every God, saith Pollux; for instance, the Hymn of Venus, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that of Apollo was peculiarly named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both of them were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hymns of Bacchus were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Of all Musical Instruments, the Flute seems to have been most used at Sacrifices, whence comes the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, applied to those that live upon other Men's Charges, because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Flute-players, used to attend on Sacrifices, and partake of them, and so lived on Free-cost, as Suidas (a) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. informs us. The Sacrifice being ended, the Priest had his share, of which I have already spoken, a tenth part also was due to the Magistrates called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at Athens. At Sparta the Kings had the first share in all public Sacrifices, and the skins of the Victim allotted to them. It was usual also to carry home some part of the Offering, for good Luck's sake; and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thinking it conduced to their Welfare, and the preservation of their Health. The Athenians were commanded by a Law to observe this Custom; and those that were niggardly, did sometime so strain the courtesy of the Gods, that they would sell what remained, and make a gain of their Devotion. Sometimes they sent the remaining parts of the Sacrifice to their absent Friends; which Custom (b) Idyll. V. v. 139. Theocritus hath taken notice of, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go Swain, go offer to the tuneful Nine, And send a part to Morson.— Mr. Hutchin. But for the most part, especially if they had received any lucky Omen, or Token of Divine Favour, the Sacrifice being ended, they made a Feast; for which purpose there were Tables provided in all the Temples. Athenaeus (c) Deipn. lib. III. cap. III. tells us, that amongst the Ancients, they never indulged themselves with any Dainties, nor drunk any quantity of Wine, but at such Times; and thence a Banquet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they thought they were obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be drunk in honour of the Gods; and to be dr●nk they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after Sacrifice. All the time the Banquet lasted, they continued singing the praises of the God, as Homer witnesseth in his account of the Sacrifice, celebrated by Chryses and the Grecians to Apollo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 473. All day in moving sounds the Grecians sing, And Echoing woods with Io Paeans ring, To win the God t'accept their Offering. Mr. Hutchin. When they offered Sacrifice to Vesta, it was usual to eat up whatsoever was left, and to send any part of it abroad was thought a Crime; whence the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and among the Romans, Lari Sacrificare, is applied to Gluttons, that eat up all that is set before them; to this Goddess also they offered the first part of all their Libations, at least of all those that were paid to the Household Gods, whence comes the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to begin at home. This Custom the old Scholiast upon Aristophanes (b) In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 491. Edit. Aurel. Allobrogum. tells us, was founded upon a Grant of jupiter to Vesta, for after he had suppressed the Sons of Titan, he promised Vesta to grant whatever she would request; whereupon she first desired that she might enjoy a perpetual Virginity; and in the next place, that she might have the first part in all Sacrifices. But, as some say, not only the first, but the last part of the Sacrifices was offered to her; the reason they give for which Custom, is, that Vesta is the same with the Earth, to which the first and last parts belong, because all things are produced out of that Element, and again resolved into it. To return, The Banquet in some places was to be ended before Sunset, as Athenaeus (c) Deipn. I. IU. informs us, and was not to exceed an appointed time in any Place. After the Banquet, they sometimes played at Dice, as Saubertus hath observed out of Plato. The Entertainment, and Recreations being ended, they returned to the Altar, and offered a Libation to jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the Perfect. The Primitive Greeks were wont to offer the Tongues together with a Libation of Wine to Mercury, as Athenaeus (d) Deipn. lib. I. cap. XIV. reports, Apollonius (e) Argon. lib. I. v. 517. also witnesseth the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then, as the Custom of their Country was, On th' burning Tongues the mixed Libation flows; This done, they haste unto their soft repose. Mr. Hutchin. These Tongues they offered at the end of the Feast, either with a design to make an Expiation for any undecent Language that had been spoken; or in token that they committed to the Gods as witnesses, what Discourse had passed at the Table; or to signify that what had been spoken there, should by no means be taken notice of afterwards, or divulged. They were offered to Mercury, because he was the God of Eloquence, and therefore took a particular delight in that Member. After all, they returned thanks to the God for the honour and advantage of sharing with him in the Victim, and then were dismissed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. CHAPTER V. Of the Grecian Prayers and Supplications. THE Piety of the ancient Grecians, and the honourable Opinion they had conceived of their Deities, doth in nothing more manifestly appear, than in the continual Prayers and Supplications they made to them; for no man amongst them, that was endued with the smallest Prudence, saith Plato (a) Timaeo. , would undertake any thing of greater or lesser Moment, without having first asked the Advice and Assistance of the Gods; for this they thought the surest means to have all their Erterprises crowned with Success. The Lacedæmonians had a peculiar Form of Prayer, for they never used, either in their public, or private Devotions, to make any other request, than that the Gods would grant what was honourable and good for them, as Plato (b) Alcib. II. witnesseth; but Plutarch (c) Institut. Laconic. tells us, they added one Petition more, viz. That they might be able to suffer Injuries. The Athenians (d) Alexand. ab Alex. Gen. Diet. lib. V. cap. XXVII. used in their public Prayers, to desire Prosperity for themselves, and the Chians; and at the Panathenaea, a Solemnity, which was celebrated once in five Years, the public Cryer used to implore the blessing of the Gods upon the Athenians and Plataeans. It is my principal design in this place to describe the manner of Supplicating the Gods, but because they made their Supplications to Men, for the most part, after the same manner, I shall treat of them both together. Petitioners both to the Gods and Men, used to supplicate with green Boughs in their Hands, and Crowns upon their Heads, or Garlands upon their Necks, which they did with a design to beg●t Respect in those to whom they made their Supplications, as Triclinius (e) Oed. Tyr. v. 3. in his Commentary upon Sophocles teacheth us. These Boughs are called by several Names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were either of Laurel, or Olive, whence Statius (a) Theb. lib. XII. , Mite nemus circa,— Vittatae Laurus, & supplicis arbor Olivae. About this Grove the peaceful Olive grows And sprightly Laurel, on whose verdant Boughs Wreathed Garlands hang.— Mr. Hutchin. These Trees were made use of at such times, first, because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always green, and flourishing, and therefore Euripides (b) In Ion● v. 1436. gives the latter the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never fading. Secondly, because the Laurel was a sign of Victory, Success, and Joy; the Olive of Peace, and good Will. In these Boughs they put Wool, which was not tied to them, but wrapped about them; for which reason the Tragedian (c) In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 31. seems to have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tie without a Knot. This Wool, because it was wrapped round, was called by the Romans Vitta, or Infula, whence Virgil (d) Aeneid, VII. v. 236. , — ne temne, quod ultro Praeferimus manibus vittas, ac verba precantum. Let not the King despise us, 'cause we bear This Wreath, the badge of Suppliants.— Mr. Hutchin. With these Boughs, and sometimes with their Hands, if they were doubtful, whether they should prevail or not, it was usual to touch the Knees of the Statue, or Man, to whom they addressed themselves; if they had Hopes, they touched his right Hand, but never the Left, for that they thought ominous; if they were confident of Success, they rose as high as his Chin, or Cheeks; they touched the Head, b●cause it is the principal and most honourable Member in a Man's Body, as Eustathius (e) In Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 97. Edit. Basil. thinks, or because they would have the Person give his consent to their Petitions annuendo, by a Nod, for this was the manner of granting requests; whence jupiter in Homer (f) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 524. having granted Thetis' Petition, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But lest you doubt, if you can doubt a God, I'll clear all scruples by a solemn Nod, For that's with me a never failing Sign, And does performance to my Vows enjoin. Mr. Hutchin. The Hand they touched (a) Eustath. ibidem. , as being the instrument of Action; the Knees, because they desired the Soul of the Person should bend, as it were, and incline to their requests, for that the joints in that place are more flexible than in any other Part; or because they are the Instruments of Motion, as if they requested the Person to bestir himself, and walk about to effect their desires. Sometimes they touched the Knees with one hand, and the Head, or Hands with the other, for so did Thetis by jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just had the blushing Goddess heaved her head From off the Pillow of her Saffron Bed, When azure Thetis Heav'n-ward winged her flight, And on the steep Olympus did alight; Where she Allseeing jove found seated high, Remote from each Inferior Deity; Strait at his Feet herself she prostrate cast, And with her Right-hand seized with eager haste His bristly Beard; her Left his Knee embraced. Mr. Hutchin. Sometimes they kissed the Hands, and Knees; but if the Petitioners were very fearful, and the Persons, to whom they addressed themselves, of very great Quality, they bowed so low, as to kiss their Feet: this kiss the Romans called Labratum, and the old Gloss renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kiss of a King. Sometimes they kissed their own Hands, and with them touched the Person. Another sort of Salutation there was, whereby they did Homage to the Gods, viz. by putting the Forefinger over the Thumb (perhaps upon the middle joint, which they used in counting the number ten) and then giving a turn on their right Hand, as it is in Plautus (a) Circul. Act. I. Scen. I. , Ph. quod si non affert, quo me vortam nescio. Pa. Si Deos salutas, dextro vorsum censeo. Ph. But if he fail me, I known't which way to turn. Pa. Turn!— why you must turn to th'Right-hand I conceive, If you would reverence the Gods.— Mr. Hutchin. So generally was this Custom of kissing practised by Supplicants, that Eustathius (b) Ad Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thinks the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adore, was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to kiss. Another manner they had of Supplicating, by pulling the Hairs off their Head, and offering them to the Person, to whom they prayed; after this manner did Agamemnon present himself before jupiter, when Hector had given the Grecians an Overthrow (c) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— But he Celestial jove presents with Hairs, Which from his mangled Head with eager force he tears. Mr. Hutchin. They often clothed themselves with filthy Rags, or put on the Habit of Mourners, that they might move Pity and Compassion. The Postures they used, were different, for sometimes they prayed standing, sometimes sitting, but generally kneeling, because that seems to bear the greatest show of Humility; whence the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like, signify to pray, or make Supplication. The Greek Scholiast upon Pindar tells us, they were wont to turn their Faces towards the East, when they prayed to the Gods; and to the West, when to the Heroes, or Demigods. Others (d) Coelius Rhod. lib. XII. cap. II. say, they always kept their Faces towards the Sun, for in the morning they turned themselves to the East, at noon to the South, and in the evening to the West. The safest Place for a Petitioner either to Gods, or Men (next to the Temples and Altars) was the Hearth, or Fire-place, whither they presently ran, when they came to any strange Place in Travel, or Banishment, as being the Altar of Vesta, and the Household Gods. When they had once seated themselves there, in the Ashes, in a mournful Posture, and with a dejected Countenance, they needed not to open their Mouths, neither was it the Custom so to do; for those Actions spoke loud enough, and told the want and calamity of the Supplicant more movingly-than a thousand Orations; and this we learn from Apollonius Rhodius (a) Argonaut. lib. IU. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As soon as o'er the Threshold they can get, At Vesta's shrine in humblest sort they sit; For there they're safe, and of want nothing know, Such Privilege our Laws the Poor allow. Mr. Hutchin. The Molossians had a peculiar manner of supplicating, different from that of all other Countries; which was practised by Themistocles, when he was pursued by the Athenians and Lacedæmonians, and forced to cast himself on the Protection of Admetus, King of that Country; He held the young Prince (who was then a Child) in his Arms, and in that posture, prostrated himself before the King's Household Gods; this being the most sacred manner of Supplication among the Molossians, and which was not to be rejected, as Plutarch reports (b) In Themistocle. . They that fled to the Gods for Resuge, or Help, used first to crown the Altars with Garlands, and then make known their Desires to the Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when with Myrtle Garlands he had crowned Each Altar in Admetus' House, he prayed, Mr. Hutchin. Saith Euripides (c) In Alcestide. . It was usual also to take hold of the Altars, as Virgil (d) Aeneid. VI witnesseth, Talibus orabat dictis, arasque tenebat. Laying his hands on th' Altar, thus he prayed. Whence Varro is of opinion that Altars were called arae, q. ansae, which word is used to signify any thing that may be taken hold of. It was also an usual Gesture in Praying to lift up their Arms towards Heaven, as Helena saith in her Prayer to juno (e) Euripid. Hel. v. 1100. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We our extended Arms, great Goddess, heaved towered thy Pavilion decked with Asterisms. Mr. Hutchin. Whence you may imagine the reason of lifting up their Hands, was, that they might hold them towards the Gods, whose Habitation is in Heaven. Homer every where mentions this posture, always adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he speaks of any one that prayed to the Gods. Nay, this Custom was so universally received, that the holding up of Hands, is sometimes used to signify Praying, as in Horace, Coelo supinas si tuleris manus. If to the Gods you've prayed with Hands lift up. On the contrary, because the Infernal Gods were supposed to have their Habitation beneath the Earth, it was usual to pray to them with Hands pointed downwards. Prayer being ended, they lifted up their Hand to their Mouths, and kissed it; which Custom was also practised by the Romans, whenever they passed by a Temple, and was accounted a sort of Veneration, as Alexander ab Alexandro informs us (a) Gen. Die●. lib. IU. cap. XVI. ; and Lilius Gyraldus (b) Syntagm▪ de Diis Gentium. tells us, he hath observed the same in Homer, and others. Sometimes, if they obtained their Request, and it was a matter of Consequence, they presented to the God some rich Gift, or offered a Sacrifice in thankfulness for the Benefit they had received; sometimes they related it to the Priest of the Temple, that it might be registered, as a Testimony of the goodness of the Gods, and their readiness to hear the Petitions of Mortals, and send them relief; and for an encouragement to Men to make known their Wants, and Desires to the Deities, and expect assistance from them; on this account, as Eustathius has observed, there are no Prayers made in Homer, the Petitions of which were just and reasonable, that were not rewarded with a full and satisfactory Answer. CHAPTER VI Of the Grecian Oaths. HAVING described the manner of offering Sacrifices and Prayers to the Gods, I shall proceed in the next place to speak of the Honour paid to them, by using their Names in solemn Contracts, Promises, and Asseverations; and calling them to witness their Truth, and Honesty, or punish their Falsehood, and Treachery, if they were Deceivers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of Oaths, is by Hesiod (a) Theogon▪ v. 231. said to be the Son of Eris, or Contention; and Fables tell us, that in the Golden Age, when Men were nice Observers of the Laws of Truth and Justice, there was no occasion for Oaths, nor any use made of them: But when they began to degenerate from their Primitive Simplicity, when Truth and Justice were banished out of the Earth, when every one began to make advantage of his Neighbour by Cozenage and Deceit, and there was no Trust to be placed in any Man's Word, it was high time to think of some expedient, whereby they might secure themselves from the Fraud and Falshhood of one another. Hence had Oaths their first Original; and tho' it be probable, that at first they were only used upon weighty and momentous Occasions, yet in process of time they came to be applied to every trivial Matter, and in common Discourse; which has given occasion to the distinction of Oaths into that, which was called O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and used only on solemn and weighty Accounts; and that which they termed O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was taken in things of the smallest Moment, and was sometimes used merely as an expletive, to fill up a Sentence, and make a round or emphatical Period. Some there are that tell us, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that, wherein the Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein Creatures were called to witness; but the falsity of this distinction doth evidently appear by a great many Instances, whereof I shall only mention one, viz. that of the Arcadians, amongst whom the most sacred and inviolable Oath was taken by the water of a Fountain called Styx, near Nonacris a City, as Herodotus (b) Erato. , or, according to others, a Mountain in Arcadia; upon which account it was, that Cleomenes the Lacedaemonian to secure the fidelity of the Arcadians, had a design to carry the principal Men among them to Nonacris, and there make them swear by this Fountain, tho' they had taken another Oath before, as my Author (c) Loc. citato. hath related. It will not be impertinent in this place to mention the great Oath of the Gods by the Stygian Lake, for jupiter, as Hesiod (a) Theogonia. reports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ordained this Lake a solemn Oath should be To all the Gods.— Mr. Hutchin. Which is the reason, why some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Oath, from Orcus, Hell. This Oath, was invented by jupiter, and prescribed by him to the rest of the Gods, in honour of Styx; because she with her Sons came the first of all the Gods to his assistance in the War against the Giants; or, for that her daughter Victory was favourable to him, saith Hesiod; or, because he had quenched his thirst with her Waters in the Fight. If any God swore falsely by these Waters, he was debarred the use of Nectar, and deprived of his Divinity for an hundred years; these Others reduce to nine, but Servius, out of Orpheus, enlargeth them to nine thousand. The God, that was thought more especially to preside over Oaths, was jupiter; more especially I say, because all the Gods seem to have been concerned in them, for it was usual to swear by them all, or any of them; and of any perjured Person they spoke in general, that he had offended the Gods, of which there are innumerable Instances; but they were thought chiefly, and more peculiarly to belong to Jupiter's care, and tho' perhaps this may not appear (as some think it doth) from the word jusjurandum, which they will have to be so called q. jovis jurandum, yet it will sufficiently be proved by the plain Testimony of the Poet, that saith (b) Euripid. Medea. v. 170. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And jove, that over human Oaths presides. The Gods, by whom Solon commanded the Athenians chiefly to swear in public Causes, were three, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather one jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by three Names; but in common Discourse they usually swore by any other of their Gods; sometimes by all th● Gods in General, sometimes by the twelve great Gods, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Spartans' usually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Castor, and Pollux. The Woman's Oaths were commonly by juno, Diana, or Venus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. by Ceres and Proserpina, which were appropriated to the Female Sex, according to Phaevorinus (c) In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and never used by Men, except in Imitation of the Women. I do not mean that these were the only Oaths used by Women, for the contrary doth abundantly appear, but that they were the most usual ones, tho' they often swore by other Goddesses, and sometimes by the Gods, as you may find in Aristophanes. Men generally swore by the God, to whom the Business they had in hand, or the Place they were in, did belong; in the Market they usually swore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mercury; Ploughmen by Ceres; those that delighted in Horses, by Neptune. The Athenians (b) Alex. ab Alex. lib. V. cap. X. Gen. Dier. alone of all the Greeks used to swear by Isis, and the Thebans commonly by Osiris. Sometimes, either out of Haste, or Assurance of their being in the right, or some such reason, they swore indefinitely by any of the Gods, leaving it to the Party, to whom they swore, to choose whomsoever he pleased of the Gods to be tried by, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which Form you may find used by Plato, in his Dialogue entitled Phaedrus, and in Aristaenetus' Epistle of Euxitheus to Pyth●as. Others, thinking it unlawful to use the name of God upon every slight Occasion, would say no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, By etc. by a religious ellipsis omitting the Name; thus Phaevorinus (c) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Isocrates in Stobaeus (d) Ser. XXV. tells us, that it was not allowable to swear by any of the Gods in any Suit of Law about Money. Pythagoras, as Hierocles (e) In Pythag. Aur. Carm. v. 2. informs us, was very cautious in this Matter, for he rarely swore by the Gods himself, or allowed his Scholars to do so: instead of them they used to swear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the number Four, saith Plutarch (f) Libro de Placit. Philosoph. , as thinking the perfection of the Soul consisted in this Number, there being in every Soul, a Mind, Science, Opinion, and Sense. Socrates told his Scholars, that Rhadamanthus, the justest Man that ever lived, had expressly forbidden Men to swear by the Gods, but instead of them allowed them the use of a Dog, Goose, Ramm, or such like Creatures; and in conformity to this Rule, that Philosopher was wont to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Dog, Goose, or Planetree. Zeno, the Father of the Stoics, usually swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. by a Shrub that bears Capers. In Ananius, one swears by Crambe, i. e. Cole-wort, saith Coelius (g) Antiq. Lect. lib. XXVII. cap. XXVIII. ; the same Oath you may meet with in Teleclides, Epicharmus, and Eupolis, and it seems to have been used more especially amongst the jonians. Sometimes they swore by the ground they stood upon, as Hippolytus in Euripides (h) Vers. 1025. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And by the solid Ground I swear. Sometimes by Rivers, Fountains, Floods, the Elements, Sun, Moon, and Stars, all which they accounted very sacred Oaths (a) Alex. ab Alex. Gen. Dier lib. V. cap. X. . Sometimes they swore by any thing they made use of, as a Fisher by his Nets, a Soldier by his Spear, and this last was a very great Oath, if you will believe what (b) Lib. XIII. justin hath reported, viz. That the Ancients paid divine Worship to this Weapon; in memory of which in later Ages it was usual for the Statues of the Gods to hold a Spear: and Eustathius (c) In Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. writes, that Caeneus erected a Spear, and commanded that it should be worshipped as a God. Kings and Princes usually swore by their Sceptres, as we find every where in Homer; and this also was thought a solemn Oath, because the Sceptre is a Badge and Ensign of Regal and Judicial Power. They swore also by Men; sometimes by the Dead, of which that of Demosthenes is a famous Instance, when in an Oration to the People of Athens, he swore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that valiantly lost their lives in the Battle at Marathon; sometimes they swore by the Living, saith Stuckius (d) Libro de Sacris p. 93. , and this was wont to be done either by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Health and Safety; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Misfortunes; or their Names; or some of their Members, as their Eyes, Right-hand, especially their Head, for this was accounted a very solemn Oath, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By my good Father's Head, to me most dear, This binding Oath I solemnly do swear, Mr. Edw. Dechair of Linc. Coll. Saith one in Homer; and Helena, swearing to Menelaus, calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sacred Oath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let your vowed Head this sacred Oath confirm. The reason of this was, because the Head was accounted the principal and most noble part of Man; or, as Hansenius (e) Libro de Jurament. Veterum. thinks, because it was the Hieroglyphic of Health. Sometimes they swore by those who were dearest to them, as Parents, Children; or those they had an high esteem for, so the Pythagoreans used to swear by their master Pythagoras; nor did they this, as thinking him a God, or Hero, but because he was a Person, whose memory they thought deserved a great Veneration, and whose Merits had exalted him to a near affinity with the Divine Nature. The manner of taking Oaths, was sometimes by lifting up their hands to Heaven; whence Apollo, in the Poet, bids Lachesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: tho' Hansenius is of Opinion that this Custom was of later date. Sometimes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Great and solemn Oath, they laid their hands upon the Altar, as appears from that saying of Pericles, who, being desired by a Friend to take a false Oath upon his account, replied, That he was his Friend to the Altars, and no farther; as likewise from the Story reported by Diogenes Laertius of Xenocrates, who, being a Man eminent for a strict and virtuous Life, and summoned as a witness in a certain Cause, where having spoken what he knew of the Matter, went to the Altar to confirm his Evidence by Oath; but the Judges well knowing the Integrity of the Man, with unanimous Consent bid him forbear, and gave credit to him upon his bare Word. Instead of the Altar, saith Pfeifer (a) Antiq. Graec. lib. II. cap. XXVII. , sometimes they made use of a Stone; for this he is beholding to Suidas, who hath taken it out of Aristotle, and Philochorus, and for a farther confirmation of it, hath cited these words out of the Oration of Demosthenes against Conon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. And bringing all us that were present, one by one, to the Stone, and there administering the Oath to us. True it is, indeed, that the Athenians did sometimes swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was, Pfeifer seems not to have understood; however the Scholiast upon Aristophanes (b) In Acharn●nsibus. hath informed us what is meant by it, in his Comment upon this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — we, tho' depressed with Age, With mutt'rings near Tribunals still approach. Mr. Dechair. Where he tells us, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Tribunal, in P●yx, or public Place where the Athenian Assemblies used to meet; the reason why it is so called he gives us in another place, where the Comedian calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Stone, because it stood upon a Rock; by this you may understand what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. those that took, or imposed an Oath in Pnyx. Instead of the Altar, in private Contracts, the Person swearing, according to the Roman fashion, laid his Hand upon the Hand of the Party to whom he swore: this Ceremony Menelaus in Euripides demands of Helen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (a) Helen. v. 834. T'unite our Hearts, our Hands let's friendly join. In all compacts, and agreements it was usual to take each other by the Right-hand, that being the manner of plighting Faith; and this was done, either out of the respect they had to the number Ten, as some say, there being ten Fingers in the two Hands: or because such a Conjunction was a token of Amity and Concord; whence at all friendly Meetings they joined Hands, as a sign of the Union of their Souls. The Right-hand seems to have been used rather than the Left, because it was more honourable, as being the Instrument by which Superiors give commands to those below them; whence Crinagoras in an Epigram, saith, 'Twas impossible that all the Enemies in the World should ever prevail against Rome, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. While Godlike Caesar shall a Right-hand have Fit for Command.— Mr. Dechair. Beside this, in all solemn Leagues, and Covenants they made a Sacrifice, in honour of the Gods by whom they swore, in which they offered, for the most part, either a Boar, Ramm, or Goat; sometimes all three; sometimes they used Bulls, or Lambs instead of any of them. Sometimes, when they killed the Boar, &c: they cut out the Stones, and took the Oath standing upon them. A Ramm, or Boar thus used is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The manner of the Ceremonies was thus; They first cut some of the Hair off the Head of the Victim, and gave part of it to all that were present, that all might share in the Oath (b) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Next from the Victim's Head he cut some Hair, Which to the ruling Chiefs the Criers bear. Mr. Dechair. The reason of this Custom Eustathius gives us out of Sophocles, as it is explained in these verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Curses attend you, if e'er false you prove, Your days in bitter sorrows may you live, And when Fate calls, (but may that lingering come) May your dead Corpse no fit Interment find: Yet now I favours wish; may your whole Race Plagues heaped on Plagues vex, and at last cut off, As I these Locks cut from the sacred Head. Mr. Dechair. After this, they prayed to the Gods to bear witness of their Agreement, and punish the Person, that should first violate his Oath. This done, they killed the Victims by cutting their throats; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then with his piercing Sword their Throats he stabbed. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did originally signify a Throat, as Eustathius observes upon that Place. Hence comes the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin, ferire foedus, i. e. to make a Covenant. This done, they repeated the Form of words, which both Parties were to confirm by mutual Oath, as appears from Homer's Description of the Truce made between the Grecians and Trojans. After this, they made a Libation of Wine, which was at this time mixed, to signify the Conjunction and Concord that was between the Parties: then praying again to the Gods, they poured it forth, requesting that whoever should first break his Oath, might have his Blood, or Brains poured out in the same manner, as Homer (a) Iliad. citat. reports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others to Heaven send up their ●ervent Prayers, And to th' Immortal Being's, who th'Affairs Of Mankind rule, an awful Worship pay, While streams of poured out Wine die all the Way. Thus they address the Gods. Great, mighty jove, and all ye Powers divine, Whose Justice suffers no unpunished Sin, Bear witness to the solemn Vows we make, And grant, the Party, which them first shall break, Whether it be, as now the ground Wine-stains, May so o'er spread it with their dashed out Brains. This light on them, and their Posterity, And may their Wives to all Men common be. Mr. Dechair. It was very usual in all Oaths, to add a solemn Imprecation, wishing that some Evil might befall them, if they swore falsely: which was done, for the most part, upon one of these Accounts, viz. either for the satisfaction of the other Person, that he might give more credit to them; such an one was that of Demosthenes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If what I swear be true, (says he) may I enjoy much happiness; if not, may I perish utterly. Sometimes they did it, to lay a stricter and more inviolable Obligation upon themselves, lest they should at any time repent of their purpose, and take contrary Measures to what they then resolved upon. Upon which account it was, that the Phocensians (a) H●rod●t. lib. I. & Strabo. lib. IU. , who afterwards built the City Massilia in Gallia Narbonensis, obliged themselves by an Oath, backed with terrible Imprecations, never to think of returning home; whence came the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, applied to Men under the Obligation of a strict Oath. To return, the Flesh on which they feasted at other Sacrifices, was in this thought unlawful to be eaten; and therefore, saith Eustathius (b) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , if the Person concerned was at home, it was buried; for so Priam seems to have done with his Victims in the Sacrifice before mentioned: but if the Party was a Stranger, they threw it into the Sea, as Talthybius did the Sow, which was sacrificed at one of Agamemnon's Oaths, or disposed of it some such way. Here you may observe, that if any unlucky or ominous Accident happened at the time of Sacrifice, they usually differred, or wholly refused to take the Oath, of which we have an instance in Plutarch (c) Vita Pyrrhi. , who reports, that when Pyrrhus, Lysimachus, and Cassander had concluded a Peace, and met to confirm it by solemn Oath, and Sacrifice; a Goat, Bull, and Ramm being brought out, the Ramm on a sudden ●ell dead; which some only laughed at, but Theodotus the Priest forbade Pyrrhus to swear, declaring, that Heaven by that omen, portended the Death of one of the three Kings, whereupon he refused to ratify the Peace. Alexander ab Alexandro (a) Lib. V. cap. X. , hath given us another manner of Swearing, which was thus; They took hold of their Garments, and pointing a Sword towards their Throats, invoked the Heavens, Earth, Sun, and Furies to bear witness to what they were about to do; then they Sacrificed a Boar-pig, which they cast into the Sea, and, this being done, took the Oath. The solemn way of taking an Oath amongst the Molossians, was by cutting an Ox into small pieces, and then swearing: whence any thing divided into small Parcels, was proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Suidas (b) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and Zenodotus (c) In Proverb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. witness; you may here by the way take notice of the mistake of Erasmus (d) In Adagi●●· , who instead of Bos Molottorum, writes Bos Homolottorum, reading, I suppose, in the forementioned Author's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Another manner of Swearing was that described by Plutarch (e) Vita Ar●stidis. , who reports, that when the Grecians had overthrown, and utterly routed all the Forces of Xerxes, being flushed with Victory, they entered upon a design of making a common Invasion upon Persia; whereupon, to keep them firm to their resolutions, Aristides made them all swear to keep the League, and himself took the Oath in the Name of the Athenians, and after Curses pronounced against him that should break the Vow, threw Wedges of red-hot Iron into the Sea; by which was signified, that the Oath should remain inviolable, as long as the Irons should abide in the Sea without swimming; which Custom is also mentioned by Callimachus, who, as he is cited by the Scholiast upon So●h●cles (f) Antigon. v. 270. , speaks thus of the Phocensians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. While these plunged Irons the Sea's sure bottom keep. There was also another manner of Swearing mentioned by Plutarch in the Life of Dion, which Dion's Wife and Sister imposed upon Calippus the Athenian, being moved thereto by a suspicion that he was privy to a conspiracy against Dion's Life. It was thus; The Juror went into the Temple of Ceres and Proserpina, or, as some say, of Ceres Thesmophora, or, the Lawgiver; where after the performance of certain Ceremonies, he was clothed in the purple Vestment of the Goddess, and holding a lighted Torch in his Hand, as being in the presence of the Deity, took the Oath by all the Gods in the World; this the Syracusians accounted the most solemn and sacred Oath that could be. Another Test the Sicilians generally made use of at palace, a City of Sicily, where was a Fountain named Acadinus, to which the Jurors came, and having written the Oath in a Tablet, threw it into the water, which if it could endure, and swim, the Person accused was believed Honest; but if it sunk, He was to be cast into the Flames immediately, as a perjured Villain; thus Aristotle (a) Lib. de Mirabilibus. , and Stephanus the Byzantian (b) In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Other ways also they had of clearing themselves from the imputation of Crimes; for instance, the Person accused sometimes took an Oath that he was innocent, creeping upon his Hands through the Fire; or holding in his Hands a red-hot Iron, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Scholiast upon Sophocles reports; hereby those that were not guilty of the Crime laid to their charge, were sensible of no pain. Thus the Fellow in Sophocles (c) Antigon●. v. 270. tells Creon, that all the Guards were ready to take upon Oath, that they neither buried Polynices themselves, nor knew who they were, that had done it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There, Sir, we stood ready for all Commands, Either hot Barrs to take up with our Hands, Or pass through Fires, or by the Gods to swear, That neither we the Body did inter, Nor privy to the wicked Action to were. Mr. Dechair. A Custom not much differing from these, was practised in this Island by our Saxon Ancestors upon the same account, and was therefore called the Fire-Ordeal, for Ordeal in Saxon signifies Purgation. The manner of undergoing this Test was thus; The Person accused passed blindfold, with bare Feet, over certain Ploughshares made red-hot, and placed at an unequal distance from one another; this Ordalium, Edward the Confessor forced his Mother Emma to undergo, to vindicate her Honour from the Scandal of incontinency with Alwyn Bishop of Winchester; and by this Trial she gave a sufficient Demonstration of her innocence, for having passed over the Irons before she was aware of it, she cried out, When shall I come to the place of my Purgation. And Kunigund the Wife of the Emperor Henry the Second, upon the like imputation, held a red-hot Iron in her Hand, and received no harm thereby. Thus much by way of Digression. I shall beg the Reader's leave to mention but one sort more of these Purgation-oaths, which is described by Achilles Tatius in his eighth Book, Of the Loves of Clitophon and Leucippe. It is this; When a Woman was accused of Incontinency, she was to clear herself from this Charge by Oath, which was written in a Tablet, and hung about her Neck, than she went into the Water up to the leg; where, if she was innocent, all things remained in the same manner as they were before; but if guilty, the very Water, saith he, swelled as it were with rage, mounted up as high as her neck, and covered the Tablet; lest so horrid and detestable a sight, as a false Oath, should be exposed to the view of the Sun, and the World. Some other sorts of Oaths there were, of which I might give you a large account, had I not already transgressed too far upon the Reader's patience, I shall therefore only add something concerning their religious observance of Oaths, and so conclude this Chapter. What a religious Regard they had for Oaths, doth appear from this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or one that keep his Oaths, is commonly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pious Person, as in Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor Just, nor pious Souls shall Favour have. Aristophanes (a) Plut●▪ also has taken it in the same sense, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If you're with Justice pleased. On the contrary, when they would express a wicked, forlorn wretch, ●hey called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perjurious; which was the worst, and most ●nfamous Title they could fix upon him; and therefore Aristophanes (b) Nubibus. speaking of Jupiter's Lightning and Thunderbolts, which, as some thought, were chiefly levelled against the wicked, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If perjured Villains are indeed so liable to the stroke, how comes it to ●ass that Cleonymus, and Theodorus escape so well? or that the poor ●ak is so often shattered to pieces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Since it can never be perjured? Such as were common and customary swearers the Athenians ●randed with the name of Ardettis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Hesychius, ●nd out of him Phavorinus) the name of the Place wherein Oaths were required of them, before their admission to public Offices. Those, that had sworn falsely, were, in some places, punished with Death; ●n others, suffered the same punishment that was due to the Crime, ●ith which they charged an innocent Person; in others only a pecuniary Mulct was imposed on them. But tho' they might sometimes escape human punishments, yet it was thought the Divine Vengeance would not fail to overtake them, and the Demons were always so cunning, as to pretend an utter Abhorrence, and Detestation of such enormous Crimes, of which I shall give you one remarkable instance out of Herodotus (c) E●●to. : There was at Sparta a Man named Glaucus, famed over all Greece for his Justice, and Integrity; into his hands a certain Milesian, fearing some Danger at Home, and being encouraged by the Character of the Man, deposited a large sum of Money; after some time, the Sons of this Milesian came to Sparta, and showing Glaucus the Bill, demanded the Money; Glaucus pretended he was wholly ignorant of the Matter, yet promised to recollect with himself, and if he found any thing due to them, to pay it; to do this he took four months' time, and having gained this delay, immediately took a Journey to Delphi, on purpose to ask Apollo's opinion, Whether it was lawful to perjure himself, thereby to secure the money? The God moved with indignation at the impudence of the Man, returned him this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No, Glaucus, no, I think you need not fear To bilk your easy Creditor, and swear He lent you no such sum; you'll gain thereby, And this considered, you may Death defy, Death of the Just alike an Enemy. But know, that Orcus has a Monster Son Ghastly of shape, who ever hastens on To o'ertake Perjuries; He'll ne'er forget Your heinous Crime, but with revengeful Hate Send Losses, racking Pangs, destructive Woe, Till He yourself with your whole Race undo. Mr. Decha●●. This prediction was fully accomplished in Glaucus, notwithstanding he afterwards restored the money; for his whole Family was in a fe● Generations utterly extinct, and so became a memorable example of Divine Vengeance. But tho' all the other Gods took upon them sometimes to punish this Crime, yet it was thought in a more peculiar manner to be the care of jupiter, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Pausanias' reports, that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Council-Hall, at Olympia, there was a Statue of jupiter with a Thunderbolt in each Hand, and a plate of 〈◊〉 at his Feet, on which were engraven certain Elegiacal verses, composed on purpose to terrify Men from invoking that God to witness an● Untruth. Beside this, the perjured Persons were thought to be haunted and distracted by the Furies, who every fifth day in the Month made a Visitation, and walked their Rounds for that purpose, according to Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4●. . All other Days the Furies quiet rest, Only on Fifths the Perjured they molest, Revenging Orcus, Orcus the sure Bane Of all that dare his Deity profane. Mr. Dechair. Therefore Agamemnon swearing that he had never known Briseis, called the Furies to bear witness, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th'Infernal Furies I to witness call, By whose Distractions perjured Villains fall. Mr. Dechair. Tho' the punishment here meant by Homer, seems to have been inflicted after Death, because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. or, the Men under the Earth; and that this is the meaning of that place doth appear from another Oath in Homer, where the Infernal Gods are invoked after this manner, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — witness, ye Infernal Powers, Who Souls below torment for breach of Oaths. Mr. Dechair. Yet some in that place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the meaning of it will be, That the Souls of deceased Persons are employed in torturing perjured Villains. In some places, even insensible Creatures were reported to take Revenge for this Crime, for it was generally believed in Arcadia, that no Man could forswear himself by the Waters of Styx, without undergoing some severe and remarkable Punishment; and it is reported of the subterranean Cavern sacred to Palaemon at Corinth, that no perjured person could so much as enter into it, without being made a memorable and terrible example of Divine Justice. In Sicily, at the Temple of the Palici in the City palace, there were certain Crateres, Fonts, or Lakes, (for so sometimes they are called) named Delli, out of which there continually issued Flames, and Balls of Fire, with boiling, and stinking water; and thither People used to resort from all Quarters for the deciding of Controversies: if any one swore falsely near these Fonts, he was presently struck either Blind, Lame, or Dead in the place; or was swallowed up, and drowned in the Lakes. Notwithstanding these, and other Instances of the Divine displeasure at this Crime, and the Scandal and Infamy of it, yet was it so much practised by the Grecians, that they could never avoid the imputation of Treachery, and Perfidiousness; insomuch that Graeca fides, came to be proverbially applied to Men, that were wavering, inconsistent, and unfit to be trusted, or relied upon; Plautus, in his Play called Asinaria, by Graeca fide mercari, means to buy with ready money, as tho' without that a Grecian was not to be meddled with; his Words are these, Diem, aquam, solemn, Lunam, noctem, haec argento non emo, Caetera, quae volumus uti, Graeca mercamur fide. I buy not Day, nor Water, nor the Night, Nor will my Gold the Sun, or Moon procure; All other things, yet first I pay it down, Right Grecian like, for Money I can have. Mr. Dechair. Tully likewise, in his Oration for Flaccus, speaks after the same manner; That Nation, (says he) never made any conscience of observing their Oaths. And their own Countryman Euripides assents to him herein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No sparks of Honesty Greece ever had. And Polybius yet more fully in the sixth Book of his History, Amongst the Greeks, (says he) if you lend only one Talon, and for security have ten Bonds, with as many Seals, and double the number of Witnesses, yet all these obligations can scarce force them to be honest. Yet Ausonius had a better Opinion of them, unless his words were Irony and ridicule, when he said to Paulus, Nobiscum invenies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si lib●t uti Non Poena, sed Graeca fide.— At my House too, promise you'll honest be, A wanton Mufe's Trifles you may see. Mr. Dechair. The Thessalians, in particular, were infamous for this Vice; whence, as Zenodotus hath informed us, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is meant Fraud and Deceit; and the other Proverb, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to have had its rise from the treacherous and double Dealing of the Thessalians with their Confederates; a memorable instance of which we have in the Peloponnesian War, where in the the midst of a Battle they turned Sides, and deserting the Athenians, went over to the Lacedæmonians: which reason seems more probable than that mentioned by Zenodotus, viz. Their solemn Vow of an Hecatomb of Men, made every Year to Apollo, without any design of ever paying it; which they did in imitation of their Forefather Thessalus, who made such a Vow to Apollo, but considering how impious and unpleasing to the God it was like to be, neglected the performance of it. The Locrians were not much less infamous on the same account, whence those Proverbial Sayings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do usually denote fraudulent Persons, and Practices, as we learn from Zenodotus. I shall forbear to enumerate any more particulars, only I cannot pass by the Lacedæmonians, who, as they were the most renowned of all the Grecians for their Valour, Temperance, and other Virtues, so were the most scandalous for their Treachery, and Contempt of Oaths; whence they are by Lycophron (a) Cassandr. v. 1124. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scholiast upon that place expounds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. liars, and deceitful; Euripides (b) A●dromach. v. 445. bearing him witness herein, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spartans', famed ever for base Treacheries. Aristophanes speaks yet more plainly and fully, when he tells us, They neither accounted Altars, Promises, nor Oaths sacred; his words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who neither Altars, Oaths, nor Trust revere. And that this was not altogether a Calumny, the Aphorism of Lysander, one of their most eminent Generals, doth sufficiently evidence, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boys, ●aith he, are to be deceived with Dice, or Ninepins, but Enemies with Oaths. Others there are, that will have this to be the Saying of Dionysius the Tyrant (c) Alex. ab A●ex. lib. V. ●ap. X. . However that be, 'tis certain the Lacedæmonians, tho' perhaps more just and punctual in private Affairs, had very small regard for an Oath in public Business; for even their Great Agesilaus seems to have thought it but a weak Obligation, whenever it stood in competition with the Public good, that great Mark, and ultimate End, to which they thought all their Actions were to be directed; insomuch that it was accounted lawful to promote it by the most unjust Means in the World; for, as Plutarch (a) Vita Agesilai. affirms, to serve their Country was the Principle and Spring of all their Actions, nor did they account any thing just or unjust, by any measures but that. The Athenians seem to have had some few grains more of honesty, as the story of Themistocles in Plutarch doth evidence; for He telling the People He had formed a Design, which, if accomplished, would be very advantageous to the Commonwealth, but might not, at that time, be communicated to the whole Assembly; they ordered him to impart it to Aristides in private, who having heard the Matter, came and reported to the People, that it was indeed a very beneficial Contrivance, but withal the most unjust in the World; whereupon they immediately commanded Themistocles to desist from his Intention. Diogenian, in his Book of Collections, tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was taken for a sincere, and uncorrupt Witness; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a true, honest, and untainted Faith: and tho' some would have this Proverb taken from the Goddess Fides, who had a Temple at Athens mentioned by Plautus (b) In Aulul. ; and others not from the Manners of the People, but the nature of their Soil, which was so unfruitful, that it brought forth just as much as was sown, and no more, whence Attica fides, is applied to any Man that restores all that he was entrusted with; yet Velleius Paterculus (c) Histor. lib. I. assures us, it was taken from their Faithfulness, and unshaken Loyalty to the Romans; whence Attica fides, is by Flaccus (d) Argon. lib. IU. called certa; by Horace (e) Lib. III. Od. XVI. impolluta; and by Silius (f) Bell. Punic. lib. XIII. Pura; and many other specious Epithets you may find given to it by the Poets. Notwithstanding all this, their Honesty was not so firm and unmoveable, but that it might sometimes be shaken by the alluring and specious Temptation of the Public good; I will conclude this Chapter with an instance of it, taken out of Plutarch (g) Vit. Aristidis. , which is the more remarkable, and more clearly evidences the Disposition and Temper of that State, because it was approved by the Consent of the People, and put in Execution by Aristides, a Man of greater renown for Justice and upright Dealing, than any that City ever brought forth. He, when the Grecians (after they had utterly routed all the remainders of Xerxes' numerous Army) designed a common Invasion upon Persia, took a solemn Oath in the Name of the Athenians to observe the League; but afterwards, when things were brought to such a pass, as constrained them to govern with a stronger Hand, than was consistent with it, advised them to throw the Perjury upon him, and manage Affairs, as their convenience required. Upon the whole matter, Theophrastus tells us, (saith Plutarch) that this Person was in his own private Affairs, and those of his Fellow-Citizens nicely just, but in public Matters did many things according to the State, and Condition of his Country, for whose sake He frequently committed Acts of Injustice. Then he adds, that it was reported of him, that to one who was in debate, Whether he should convey a certain treasure from Delos to Athens, contrary to the League, at the persuasion of the Samians, He should say, That the thing was not just, but expedient. CHAPTER VII. Of the Grecian Divination, and Oracles, in general. MANTIKH, is a general Name for all sorts of Divination, and signifies the knowledge of Things obscure, or future, which cannot be attained by any Ordinary, or Natural Means. It is divided by Plato (a) Phadro. , (who is followed herein by Aristotle, Plutarch, and Cicero) into two Species, one of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and naturalis, i. e. unartificial, or natural Divination, as not being attained by any Rules, Precepts, or Observations, but inspired into the Diviner, without his taking any farther Care or Trouble about it, than to purify and prepare himself to receive the Divine Afflatus. With this sort were all those endued, that delivered Oracles, and foretell future Events by Inspiration, without observing any external Signs, or Accidents; such were the Sibyls, and other Enthusiasts. Some there are, that reduce Divination by Dreams under this Species, because in them Revelations were made without any Pains, or Art of the Dreamers; but herein lies the mistake of this Argument, that not the Dreamers, but the Interpreters of Dreams were the Diviners; and that their skill was the effect of Art and Observation, is evident from the many Books written upon that Subject, and the various Signs delivered in them to make Conjectures by; in like manner, it was not so much the business of an Augur to see the Birds of Divination, which might casually happen to any rude and unskilful Fellow, but after he had seen them, to interpret what was portended by them. These therefore, with others of the like Nature, are to be referred to the second Species of Divination, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Artificial, because it was not obtained by immediate Inspiration, but was the effect of long Experience, and Observation; as Sooth-saying: or depended chiefly upon humane Art, Invention, or Imposition, which nevertheless was not supposed to be altogether destitute of divine Direction and Concurrence; such was Divination by Lots. I shall begin with the first sort of Divination, as having a more immediate dependence on the Gods; and first with the noblest part of it, I mean Oracles, which are called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Interpreters, or Revealers of Oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Consulters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Places, in which they were delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Tho' I am not ignorant that some of these Names were sometimes applied to other sorts of Divination. Of all the sorts of Divination, Oracles had always the greatest Repute, as being thought to proceed in a more immediate manner from the Gods; whereas others were delivered by Men, and had a greater dependence on them, who might either out of Ignorance mistake, or out of Fear, Hopes, or other unlawful and base Ends conceal, or betray the Truth; whereas they thought the Gods, who were neither obnoxious to the Anger, nor stood in need of the Rewards, nor cared for the Promises of Mortals, could not sure be prevailed upon to do either of them. Upon this account, Oracles obtained so great Credit, and Esteem, that in all Doubts and Disputes their Determinations were held sacred and inviolable; whence as Strabo (a) Lib. XVI. reports, vast numbers flocked to them to be resolved in all manner of Doubts, and ask Counsel about the management of their Affairs: insomuch, that no Business of great Consequence and Moment was undertaken, scarce any Peace concluded, any War waged, any new Form of Government instituted, or new Laws enacted, without the advice and approbation of an Oracle; Croesus (b) Herodot. Lib. I. , before he durst venture to declare War against the Persians, consulted not only all the most famous Oracles in Greece, but sent Ambassadors as far as Libya, to ask advice of jupiter Hammon. Minos (c) Strabo loc. cit. , the Cretan Lawgiver, conversed with jupiter, and received instructions from him, how he might new model his Government. Lycurgus also made frequent Visits to the Delphian Apollo, and received from him that Platform, which afterwards he communicated to the Lacedæmonians. Nor does it matter whether these things were really true or not, since 'tis certain they were believed to be so; for hence appears what great Esteem Oracles were in, at least amongst the Vulgar sort, when Lawgivers, and Men of the greatest Authority were forced to make use of these Methods to win them into Compliance. My Author goes yet higher, and tells us, that inspired Persons were thought worthy of the greatest Honours and Trusts; insomuch, that sometimes we find them advanced to the Throne, and invested with Regal Power; for that being admitted to the Counsels of the Gods, they were best able to provide for the Safety and Welfare of Mankind. This reputation stood the Priests, that had their dependence on the Oracles, in no small stead; for finding their Credit thus throughly established, they allowed no Man to consult the Gods, before he had offered costly Sacrifices, and made rich Presents to them: whereby it came to pass, that none but great and wealthy Men were admitted to ask their Advice, they alone being able to defray the charges required on that account; which contributed very much to raise the esteem of Oracles among the common People; Men generally being apt to admire the things they are kept at some distance from; and, on the other hand, to contemn what they are familiarly acquainted with. Wherefore to keep up their Esteem with the Better sort, even they were only admitted upon a few stated Days; at other times neither the greatest Prince could purchase, nor Persons of the greatest Quality any ways obtain an Answer; Alexander himself was peremptorily denied by the Pythia, till she was by downright force compelled to ascend the Tripus, when finding herself unable to resist any longer, she cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou art invincible; which words were thought a very lucky Omen, and accepted instead of any further Oracle. As to the causes of Oracles, it has been disputed whether they were the revelations of Daemons, or only the delusions of crafty Priests. Van Dale, a Dutch Wit, has taken pains to write a large Treatise in defence of the later Opinion; but his Arguments, I think, are not of such force, but that they might without difficulty be refuted, if either my Design required, or Time permitted me to answer them. However that be, it was the common Opinion, that jupiter was the first Cause of this and all other sorts of Divination, 'twas He that had the Books of Fate, and out of them revealed either more or less, as he pleased, to inferior Daemons; for which reason he was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eustathius tells us in his Comment upon this verse of Homer (a) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 250. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — then at he holy Fane To mighty jove was the glad Victim slain, To jove from whom all Divination comes, And inspired Oracles unridle future Dooms. Mr. Hutchin. Of the other Gods Apollo was reputed to have the greatest skill in making Predictions, and therefore it was one of his Offices to preside over, and inspire all sorts of Prophets, and Diviners; but this was only in subordination to jupiter, and by converse with, and participation from him, as Aeschylus (b) Sacerdotibus. gives us to understand, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Send, quickly send, for so by jove inspired Phoebus commands.— Mr. Hutchin. On the same account, in another place (a) Eumenidibus. , when he brings in Apollo, commanding Men to reverence his own Oracles, He adds, They must also pay due respect to those of jupiter, without mentioning any of the other Prophetic Deities; His words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— To mine, and Jove's most sacred Oracles Pay due Obeisance.— Mr. Hutchin. The manner of delivering Oracles was not in all Places, nor at all Times the same; in some Places the Gods revealed them by Interpreters, as did Apollo at Delphi; in others, more immediately, giving answers themselves, which they either pronounced viva voce, or returned by Dreams, or Lots, (the former of which were supposed to be inspired, and the latter directed by the Gods) or some other Way. At some places, both these ways were used; for instance, those that consulted Trophonius, after having proposed their Questions, first received an answer in a Dream; and, if that was obscure, and hard to be understood, had the meaning of it interpreted by Men kept for that purpose, and instructed in that Art by the Deity: several other ways also this God used to give answers to Enquirers, as Pausanias reports in his Description of Boeotia; and in another place (b) Messeni●. , the same Author tells us, an Answer was returned by him in these Heroic Verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let not the bloody Ensigns be displayed, Nor lest attack upon your Foes be made, Before an ample Trophy you erect And to my hallowed Shield pay due respect, Which in the Temple to my growing praise The valiant Aristomenes did raise: Thus when you've done, you may expect that I Will crown these toils of War with joyful Victory. Mr. Hutchin. This answer was given to the Thebans before the Battle at Leuctra, wherein, by the conduct of Epaminondas, they gave the Lacedæmonians, and their Confederates a notable Overthrow. Thus much of Oracles in general. I shall in the next place endeavour to give a particular Description of them, especially such as were of any Note, together with a short account of the Ceremonies required of those that consulted them, the manner of returning Answers, with other things remarkable in each of them. And because jupiter was reputed to be the first Author of them; I shall begin with those, that were thought to be more immediately delivered by Him. CHAPTER VIII. Of the Oracles of Jupiter. DODONA (a) Eustath. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 254. & Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1074. Edit. Basil. Stephanus Byzant· , is by some thought to have been a City of Thessaly; by others it was placed in Epirus; and others, to reconcile these two Opinions, will have two Dodona's, one in Thessaly, and another in Epirus. They that place it in Epirus, (and that is generally believed to have been the seat of the Oracle, whether there was another Dodona in Thessaly, or not) are no less divided in their opinions about it; for some of them will have it in Thesprotia, others in Chaonia, or Molossia; but Eustathius (b) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 544. has undertaken to decide the Controversy, telling us that it did indeed once belong to the Thesprotians, but afterwards fell into the hands of the Molossians; and He is herein confirmed by Strabo (c) Geogr. lib. X. . It was first built by Deucalion, who in that universal Deluge, wherein the greatest part of Greece perished, retreated to this place, which by reason of its height secured him from the waters. Hither resorted to him all that had escaped from the Inundation, with whom he peopled his new-built City, calling it Dodona, either from a Seanymph of that name, or Dodon the Son, or Dodone the Daughter of jupiter and Europa; or from the River Dodon, or Don, for so it is called by Stephanus; or, as some say, from Dodanim the Son of javan, who, they tell us, was Captain of a Colony sent to inhabit those parts of Epirus. At the same Time, Deucalion is said to have founded a Temple, which He consecrated to jupiter, who is thence called Dodonaeus. This was the first Temple in Greece, but the Oracle seems to have been a considerable Time before it; for Herodotus in the second Book of his History reports, that it was the most ancient of all Oracles in Greece, which would be false, had it not been before Deucalion's time; for He, as the Poets tell us, having escaped the Deluge, consulted the Oracle of Themis on Mount Parnassus, what means he should use to replenish the Country with People; and the same Oracle, they tell us, was jointly possessed by the Earth, and Neptune, before it belonged to Themis. The Original of it, tho', like all other things of such Antiquity, wrapped up in Fables, I will repeat to you out of the forementioned place of Herodotus, where he hath given us two accounts of it, the first of which, He tells us, he received from the Priests of jupiter at Thebes in Egypt; it was this: That the Phoenicians had carried away two Priestesses from that place, one of which they sold into Libya, the other into Greece; that each of these had erected the first Oracle in those Nations, the one of jupiter Hammon, the other of jupiter Dodonaeus. The other account was given him by the Priestesses at Dodona, and confirmed by all those that ministered in the Temple, viz. That two black Pigeons taking their flight from Thebes in Egypt, one of them came to Libya, where she commanded that an Oracle should be erected to Hammon; the other to Dodona, where she sat upon an Oak-tree, and speaking with an Humane voice, ordered that there should be in that place an Oracle of jupiter. Afterwards Herodotus delivers his own opinion about the matter, which was this; That if the Phoenicians did really carry two Women from Thebes, and sell one of them in Libya, and the other in Greece, it might be probable that she, that was transported into Greece, was sold to the Thesprotians in that Country, which in his time was called helas, but formerly named Pelasgia, where she instituted the Oracle to jupiter, and gave instructions after what manner he was to be worshipped. To confirm this conjecture, he adds, that those two Oracles have a near resemblance to each other. Moreover he tells us, the two Women were said to be Black, because they came from Egypt; and were called Doves, because their language was barbarous, and as unintelligible as that of Birds; afterwards when they had learned the Greek Tongue, they were said to speak with an Humane voice. Eustathius (a) Odyss▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 544, 545▪ Edit. Basil. gives two reasons more for this appellation; the first is, That they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Doves, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they made their predictions by the observation of those Birds; as they, who made use of Crows in Divination, were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other reason is, that in the Molossian language old Women were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and old Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that those Prophetesses being old Women, either by a mistake of the word, or a Poetical equivocation were commonly called Doves; and why aged Persons should be thus termed, the old Scholiast upon Sophocles (a) Trachin. v. 176 informs us; for, saith He, the three old Prophetesses were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of their grey Hair. I will add in the last place Servius' reason, which he gives us in his Comment upon Virgil's tenth Eclogue, viz. That in the Thessalian Tongue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signify a Prophetess, as well, as a Dove; and it seems also no unusual thing amongst the ancient Greeks, for Prophetesses to have the name of Doves, and therefore the Enigmatical Poet calls Cassandra by that Name twice in one Sentence (b) Cassandr. v. 357. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As when a ravenous Vultur first espies A trembling Pigeon, straightway sousing flies Through liquid Air, to bear the wished for Prize, To his Aetherial Nest; so I forlorn Shall as a weak, and timorous Dove be born, B' insulting Ajax to a foreign Bed. Mr. Hutchin. Others say, that this Oracle was founded by the Pelasgians, who were the most ancient of all the Nations that inhabited Greece; of this Opinion is Strabo (c) Geogr. lib. VII. , being led hereunto by the Testimony of Homer, who calls the same jupiter, by the two Names of Dodonaeus and Pelasgicus, in this verse (d) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Pelasgian jove, that far from Greece resides In cold Dodona.— Hesiod, whose Testimony also Strabo makes use of, is more plain, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He to Dodona came, and th' hallowed Oak, The Seat of the Pelasgi.— And this seems somewhat more probable; especially, if what is commonly reported of Deucalion, deserve any Credit, viz. That he saved himself from the Deluge, not on the Top of the Mountain at Dodona, but on Parnassus, where was the Oracle of Themis consulted by him after his deliverance. Strabo relates another fabulous Opinion concerning the foundation of this Oracle, out of Suidas' Thessalica, who, (saith my Author) out of a design to gratify the Thessalians with a new invented Fable, hath reported that the Oracle of Dodona was translated into Epirus out of Pelasgia, a Country of Thessaly, being accompanied by a great number of Women, from whom the Prophetesses in after-ages were descended, and that jupiter received from them the appellation of Pelasgicus. The Persons, that delivered the Oracles, were, at the first, Men, as Strabo (a) Loc. cit. , and Eustathius (b) Loc. citat. have observed out of Homer, who calls them in the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Loc. cit. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Parent of Gods, and Men, Pelasgian jove, King of Dodona, and its hallowed Grove; King of Dodona, whose intemperate Coast Bleak Winds infest, and Winter's chilling Frost, Round thy Abode thy Priests with unwashed Feet Lie on the naked Earth.— Mr. Hutchin. Where some, saith Eustathius upon that place, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making those Priests to be called Helli; but the former Lection, he tells us, is generally received. The Selli, are so called from Sellae, a Town in Epirus; or, according to Eustathius, from the River called by Homer (d) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 531. Selleïs', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whom He from Ephyra, and Selleïs' brought. But herein he contradicts Strabo, who tells us in the forementioned place, that this River doth not belong to Ephyra in Thesprotia; for that neither there, nor yet in Molossia was ever any River of that Name, but to another Ephyra, which is a City of E●is in Peloponnesus. The same were called eli, or Helli, from Ellus the Thessalian, from whom Ellopia, a Country about Dodona received its name; and Philochorus in Strabo is of opinion, that these Priests were named eli, from this Region; but Pliny will have the Selli, and the Inhabitants of Ellopia, to have been a different People. Apollodorus in Strabo, thinks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Fens and Marshes near the Temple of Dodona. From the two Epithets of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given them by Homer, Strabo concludes they were barbarous and uncivilised; Eustathius (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1074. Edit. Basil. tells us, they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they slept upon the Ground in Skins, and in that posture expected Prophetical Dreams from jupiter; Others, he tells us, would have them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they did not lie in Beds, but upon the bare Ground; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they never went out of the Temple, and therefore had no occasion to wash their Feet; whence Euripides in his Erectheus, saith of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Nor bathed their Feet in any purling Stream. Lastly, others will have these Names to be understood in a Symbolical and Figurative sense, thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Their Bodies indeed did lie upon the Ground, but their Minds, by the assistance of Prophetical Philosophy, mounted up higher, soaring above these lower Regions. There is a report grounded upon the Testimony of Pherecydes, that before the time of the Selli, the Temple of Dodona was inhabited by the seven Daughters of Atlas, that were the Nurses of Bacchus, and from this Temple called Dodonides. Their names were these; Ambrosia, Eudora, Pasithoe, Coronis, Plexaure, Pytho, and Tyche, or Tithe. However that be, 'tis certain that in later Ages, the Oracles were pronounced by three old Women; and Strabo tells us this Change was made, when jupiter admitted Dione to cohabit within, and receive Divine honours in this Temple; nor was it strange or unusual that the same Temple should belong to two Deities, for Apollo and Bacchus were worshipped in the Temple at Delphi, Apollo and Branchus, or, as Stephanus (b) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. affirms, jupiter and Apollo at Miletus. Strabo (c) Geogr. lib. IX. in his Description of Boeotia tells us, that of the People consulting this Oracle, all others received Answers from Women, but the Boeotians received theirs from Men; and the reason of this Custom we have in the same place, which was this; In a War between the Boeotians and Pelasgians, the Boeotians coming to Dodona, to inquire of jupiter the event of the War, received Answer; That their Enterprise should have success, if they would act wickedly; upon this ●he Boeotians' suspecting that the Prophetess spoke in favour of the Pelasgians, (for that they were the first founders of that Oracle) seized ●er, and cast her into the fire, justifying the Law-fulness of the Fact. On the other hand, they that ministered in the Temple thinking it impious to put to death (especially in so sacred a place) Persons uncondemned, would have had them refer the matter to the two surviving Prophetesses; but the Boeotians alleging that no Laws in the World permitted Women to do Judgement, it was agreed that two Men should be in joint Commission with them; when the time to pass Sentence was come, they were condemned by the Women, and absolved by the Men; whereupon (as was usual when the number of Voices was equal on both sides) the Boeotians were acquitted, and dismissed: Ever after it was established, that Men only should give Answers to the Boeotians. The Prophets of this Temple were commonly called Tomuri, the Prophetesses Tomurae, from Tomurus, a Mountain in Thesprotia, at the Foot of which stood the Temple. So commonly was this word made use of, that it came a● last to be a general name for any Prophet; for so Hesychius expounds it, and Lycophron (a) Cassandr. v. 223. hath used it in this sense, applying it to Prylis the Son of Mercury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The best of Prophets, and the truest too. Near the Temple there was a sacred Grove full of Oaks, in which the Dryads, Fauni, and Satyri were thought to inhabit, and were frequently seen dancing and sporting wantonly under the shade of the Trees. Before sowing was invented, when Men made use of Acorns instead of Corn, those of this Wood were very much esteemed; insomuch, that Virgil hath mentioned them by way of eminence (b) Georg. v. 27. , Liber, & alma Ceres, vestro si munere tellus Chaonia pingui glandem mutavit arista. Bacchus, and Ceres, taught by you the Field Doth Grain for old Chaonian Acorns yield, And Wine for Water.— Mr. Hutchin. And again in the same Book (c) Vers. 146. , Prima Ceres ferro mortales vertere terram Instituit; cum jam glandes atque arbuta sacrae Deficerent silvae, & victum Dodona negaret. Acorns, and Wildings, when the Woods denied, Nor old Dodona longer Food supplied, Then Ceres taught to till the pregnant Earth. Mr. Hutchin. These Oaks were endued with an Humane Voice, and Prophetical Spirit, for which reason they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. speaking, and prophesying Oaks. And Argo, the Ship of the Argonauts, being built with the Trees of this Wood, was endued with the same Power of speaking, and therefore Ly●ophron (a) Cassandr. v. 1319. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chattering Magpie. The reason of which fiction some think was this; The Prophets when they gave Answers, placed themselves in one of these Trees, (for some will only allow this vocal Faculty to one of them) and so the Oracle was thought to be uttered by the Oak, which was only pronounced out of its hollow Stock, or from amongst its Branches. I must not omit the other way of Prophesying used in this place, which was by the sound of brazen Kettles, which, as Demon in Suidas reports, were so artificially placed about the Temple, that by striking one of them the sound was communicated to all the rest. Aristotle, (saith my Author) was of another opinion, and reports, that there were two Pillars, on one of which was placed a Kettle, upon the other a Boy holding in his hand a Whip, with lashes of Brass, which being by the violence of the Wind struck against the Kettle, caused a continual sound; whence came the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith he) or rather, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it was applied to talkative Persons. Another Saying we have not much different from the former, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as some are of opinion) was taken from this Whip, which, together with the Boy, and Kettle, were all dedicated by the Corcyreans (b) Epitome. Strab. lib. VII. . About what Time, or upon what Account this Oracle came to cease, is uncertain, but Strabo (c) Lib. VII. , who flourished under Augustus Caesar, saith, that in his time the Gods had, in a manner, deserted that, and most other Oracles. The same Author (d) Lib. VIII. , in his Description of Elis, makes mention of an Oracle of Olympian jupiter, which was once famous, but did not continue long in Repute; yet the Temple, in which it stood, still preserved it's ancient Splendour, and was adorned with magnificent Structures, and enriched with Presents from every part of Greece. Pindar also hath taken notice of an Altar dedicated to jupiter at Pisa, where Answers were given by the Posterity of jamus (e) Olymp. initio Od. VI . There was another very ancient Oracle of jupiter in Crete, mentioned also by Strabo, from which Minos is said to have received a Platform of the Laws afterwards enacted by him; whence Homer saith of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Minos, that counsels dared with jove to mix, Nine years Crete's Sceptre swayed.— That is, (as Plato in Strabo expounds it) He descended into the sacred Cave of jupiter, (for this Oracle was under ground) and received from him those precepts, which He afterwards made public for the common benefit of Mankind. The Will of the Gods was revealed in this place by Dreams, in which the Gods came and conversed familiarly with the Enquirers; as we learn from the Story of Epimenides (a) Maximus Tyrius Diss. XXVIII. , who lay asleep in this place many years; with him also Pythagoras descended into this Cave to consult the Gods, as Diogenes Laertius hath related in the Life of Pythagoras. There was a Temple in the same place dedicated to jupiter, from which to the City Cnossus (b) Plato de Leg▪ lib. I. there was a High-road, very pleasant, and delightful. It stood upon Mount Ida, and tho' Maximus Tyrius, in the forementioned place, calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet in his twentysecond Dissertation, he saith it was placed on Ida, to which Diogenes Laertius, and others agree. It was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to help, or defend; because the Sons of Titan, being vanquished by Saturn, fled into this Cave, and there escaped the Fury of their pursuing Conqueror (c) Etymolog. Auctor. . CHAPTER IX. Of the Oracles of Apollo. I Come in the next place to speak of the Oracles sacred to Apollo, who was thought more peculiarly to preside over Prophets, and inspire into them the knowledge of future Events; for which reason it is, that the Enigmatical Poet calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Gainful, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Gain, because of the profit which Mankind received by his Predictions, saith Tzetzes (d) Cassandr. v. 208. upon that place. The Oracles of Apollo were not only the most numerous, but of greatest Repute; and amongst them the Delphian challenged the first place, as well for its Antiquity, (wherein it contended even with that of Dodona) as for the truth and perspicuity of its Answers, the magnificence of its Structures, the number and richness of the sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Presents, dedicated to the God, and the Multitudes which from all Parts resorted thither for Counsel; in all which respects it surpassed, not only all the Oracles of other Gods, but even those sacred to Apollo himself. The place in which the Oracles were delivered was called Pythium, the Priestess Pythia; the Sports also instituted in honour of Apollo were named Pythian, and Apollo himself Pythius; either from Python a Serpent, or a Man for his Cruelty so called, who possessed this place, and was overcome by Apollo: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to putrify; because the Carcase of Pytho was suffered to lie there and putrify, and this reason is given us by Homer (a) Hymn. in Apollinem v. 372. : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to inquire; because the Oracle was there consulted and enquired of, and this is Strabo's (b) Geogr. lib. IX. opinion: or from Pytho, another name of Delphi, the place of this Oracle, given it from Pythis the Son of Delphus, the Son of Apollo. The City Delphi (as Strabo (c) Lib. IX. reports) was by some thought to be placed in the middle of the World; and the Poets feign that jupiter, being desirous to know the middle part of the Earth, sent forth two Eagles, (or Crows, as Pindar, or Swans, as others relate) one from the East, the other from the West, and that they met in this Place. However that be, Strabo telleth us, it was placed in the middle of Greece; whence it is by the Poets commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth a Navel, because that is the middle part of Man's body; and therefore Sophocles calls this Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in allusion to that name, Strabo and Pausanias say, there was to be seen in the Temple the figure of a Navel, made of white Stone, with a Ribbon hanging from it, instead of the Navil-string, and upon it were placed two Eagles, in memory of the Eagles sent forth by jupiter. But Lactantius, and Phurnutus are of opinion, that this Name was not derived from the Situation of the Place, but from the divine Answers that were given there, and are in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning the Original of this Oracle there are various Reports, Diodorus the Sicilian (d) Lib. XVI. cap. XVI. tells us, it first belonged to Earth, by whom Daphne, one of the Mountain-Nymphs, was constituted Priestess; the same Author afterwards saith, that in a Greek Poem called Eumolpia, it is reported to have been sacred both to Earth, and Neptune; and that Earth gave Answers herself, but Neptune had an Interpreter named Pyrco, and that afterwards Neptune resigned his part to Earth. This Goddess was succeeded by Themis, who gave Oracles about the time of Deucalion's Deluge, and was consulted by him: some there are, that will have Themis to have possessed this Oracle from the beginning; and in Coelius (a) Lect. Ant. lib. XVI. cap. XI. we find, that others say it belonged to Saturn. However that be, at length it came into the hands of Apollo; nor did he long enjoy it alone, for in the War against the Sons of Titan, Bacchus being mangled and torn in pieces by them, was afterwards restored to his Brother Apollo, who received him into his Temple, and ordered that divine Honours should be paid him there. This Fable you may find quoted out of Callimachus and Euphorion, by Isaac Tzetzes in his Comment upon Lycophron (b) Vers. 209. , where Agamemnon is brought in sacrificing to Bacchus in the Temple of Delphinian Apollo. Hence some say, the City Delphi was so called, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth Brethren, because Apollo and Bacchus were both Sons of jupiter. We find it related in Diodorus the Sicilian (c) Biblioth. Hist. l. XVI. , that this Oracle was first discovered by Goats, in memory whereof the Delphians, when they asked Counsel of the God, for the most part offered a Goat. The manner of the discovery was thus: Upon Mount Parnassus, where Goats were wont to feed, there was a deep Cavern, with a small, narrow Mouth, to which when any of the Goats approached, they began immediately to leap after an unusual and antic manner, uttering strange and unheard of sounds; the Goatherd (Plutarch calls him Coretas) observing this, and wondering what should be the cause of it, went himself to view the Cavern, whereupon he also was seized with a like Fit of Madness, leaping and dancing, and foretelling things to come. This being noised abroad, vast Multitudes of People flocked to the Place, where as many as looked in, were inspired after the same manner. At length, when many were possessed with such a degree of Divine Frenzy, as to throw themselves headlong into the Vorago; there was an Edict put out, whereby it was made unlawful for any Man to approach to it; and a Tripus was placed upon the Mouth of it, upon which a Virgin was appointed to sit, and there deliver the Answers of the God. This is the most common Account of the Original of this Oracle: Pausanias hath given some others, which I shall forbear to mention, being unwilling to abuse the Reader's patience in the repetition of any more vain and useless Fables. Thus much however is certain (if any thing at such a distance may be called so,) viz. That this Oracle was very ancient, and flourished above an hundred Years before the Trojan War. Concerning the Tripus placed upon the mouth of the Cavern, there are different Opinions: some say, it was a Pot filled with dust, through which the Afflatus passed into the Virgin's Belly, and thence proceeded out of her Mouth. The Scholiast upon Aristophanes (d) Lysistrate. saith, it was a wide-mouthed Brass-Pot, filled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Pebbles, by the leaping of which the Prophetess made her Conjectures. Others are of opinion, that it was a large Vessel supported by three Feet, into which the Prophetess plunged herself, when she expected an Inspiration. But, according to the more common opinion, Coelius (a) Lect. Antiq. lib. VIII. cap. XV. hath proved at large, that it was not a Vessel, but a Table, or Seat, on which the Pythia leaned, or sat. The cover of the Tripus, or, as some say, the Tripus itself, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word properly denotes a Mortar, or round Stone, according to Hesychius; whence Apollo is called in Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Prophetess, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this, as some are of opinion, gave occasion to the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is applied to those that speak prophetically; but others derive it from a certain Diviner, called Holmus; and others (amongst whom is Aristophanes the Grammarian, in Zenodotus) refer it to the old superstitious Custom of sleeping in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they desired a Prophetical Dream. Phurnutus will have the Tripus to have been sacred to Apollo, either because of the perfection of the Number Three; or in allusion to the three celestial Circles, two of which the Sun toucheth, and passeth over the third in his Annual Circuit. The Tripus, saith the Scholiast upon Aristophanes (b) Initio Pluti. , had three Legs, by which were symbolically signified the knowledge of the God, as distinguished by the three Parts of Time, viz Present, Past, and, Future, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Who knew things past, and present, and to come. The same Tripus was not always used; the first, it is probable, might be placed there by the Inhabitants of the neighbouring Country; afterwards, when Pelops married Hippodamia the Daughter of Oenomaus, King of the Eleans, he presented to Apollo a Tripus, wrought by Vulcan, which seems to have been that famous one made of Brass, so famous amongst the Poets. There was also another Tripus of Gold, as the Scholiast upon Aristophanes' (c) Loco citat. reports, dedicated to Apollo on this account: Certain Fishermen at Miletus, having sold their next draught to some Persons that stood by, cast their Nets into the Water, and drew up a Golden Tripus; whereupon there arose a very hot Contention between the Fishermen and their Chapmen; the Fishermen alleging, that they sold nothing but the Fish they were to take, and that therefore the Tripus belonged to them; The Buyers, on the other hand, replied, that they had bought the whole draught, and therefore laid a just claim to whatever came to the Net; at length, when neither side would yield, they agreed to submit the matter to Apollo's determination, whereupon they came to Delphi, and there received this Answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Art Thou, a Native of Miletus, come T' inquire what must be with the Tripod done? Give it to Him, who's wisdom claims a right Above all others.— Mr. Hutchin. This Oracle was given at the time when the seven Wisemen flourished in Greece; the Tripus therefore was presented to one of them, (which that was, is not agreed on by ancient Writers) He modestly refusing it, they offered it to another, and so on to the rest, till it had been refused by them all; whereupon it was determined to consecrate it to Apollo himself, as being the Fountain of all Wisdom. The Tripus was called by the Latins Cortina, of which appellation there are several reasons assigned, for which I refer you to the Grammarians. Others say, Cortina was only the Cover of the Tripus, and therefore derive it from the word corium, i. e. a Skin, because it was made, as they say, of Python's Skin. Lastly, others more probably think it signified the Tent, within which was kept the sacred Tripus, and that because of its figure, which was, like that of a Cauldron, round; upon the same account Cortina was used to signify the Tiring-room in the Theatre, or the Curtains, or Hangings, out of which the Players used to be ushered on to the Stage; for the same reason the celestial Hemisphere is by Ennius called Coeli cortina; and the Tholus, or round Compass at the top of a Theatre, is by another named cortina Theatri. The Person, that delivered the Oracles of the God, was a Woman, whom they called Pythia, Pythonissa, and Phoebas: the most celebrated of these, saith Pausanias (a) Ph●cicis. , was Phoemonoe, who is remarkable, not only as being the first Priestess of that Oracle, but more especially because she was the first (as most say,) that clothed the Oracles with Heroic Verse. But Boeo, a Delphian Lady, in one of her Hymns, reports that Olen, with the Hyperborcans, first instituted this Oracle, and returned Answers in Heroic Verse, of which He was the first Inventor; Her words we find in Pausanias to be thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where Hyperborcans to thy lasting praise Eternal Oracles did consecrate. Then she proceeds to enumerate some others of the Hyperborcans, and in the End of the Hymn adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No Grecian yet warmed with Poetic Fire Could fit th' unpolished Language to the Lyre, Till the first Priest of Phoebus Olen rose, And changed for smother Verse, their stunning Prose. Mr. Hutchin. But herein She contradicts (saith my Author) the common opinion of Mankind, grounded on the Testimony of ancient Writers, who unanimously agree in this, That never any but Women were the Interpreters of this God. Venerius (a) De Divination. & Orac. Antiq. is of opinion, that there were more than one Pythia at the same time; which he gathers out of Herodotus, who in the sixth Book of his History reports, that Cleomenes corrupted with bribes the Prophetess Perialla, who was vaticinantium mulierum antistes, the Precedent of the Prophetesses: How true this may be I know not, but I do not remember that ever I have read of above one at the same time; and tho' the words quoted by Venerius are in the Latin Version, yet no such thing is said, or can be inferred from the Greek, where Perialla is only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word (however it may seem to signify a Prophet superior to the rest) according to it's common acceptation implies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so Euripides (b) Helena. hath used it, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. one that foretelleth evils to come. And in like manner Herodotus himself in another place hath used the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: more instances would be needless. These Women were, at the first, Virgins, till one of them was deflowered by Echechrates a Thessalian; and then choice was made of Women above fifty years of Age; that so they might either be secured from the Attempts of Lust, or, if they should be at any time forced to the violation of their chastity, having passed the time of Childbearing they might remain undiscovered, and not bring the Oracles, or Religion into Contempt: nevertheless they wore the habit of Virgins, thereby to signify their Purity, and Virginal Modesty. They were obliged to observe the strictest Laws of Temperance and Chastity; not being allowed to wear rich and costly Apparel, or ●se fantastical Dresses; and Plutarch (c) Lib. de Pyth. Orac. hath told us, they neither anointed themselves, nor wore Purple Garments. The Pythia, before she ascended the Tripus, used to wash her whole Body, especially her Hair, in Castalis, a Fountain at the Foot of Parnassus, where the Poets, Men inspired by the same Deity, used to wash and drink. At her first sitting down upon the Tripus, She used to shake the Laurel-tree that grew by it, and sometimes to take the Leaves, and eat them. Herself also, and the Tripus were crowned with Garlands of the same Plant, as we learn from the Scholiast upon Aristophanes (a) In Pluto. at this Verse, where one asketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What from the Oracle with Garlands trimmed Has Phoebus uttered.— Nor did the Pythia only make use of Laurel in this manner, but other Prophets also, because it was thought to conduce to inspiration; whence it was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prophetic Plant. The Pythia being placed upon the Tripus, received the Divine Afflatus in her Belly; and she is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Daemon sometimes spoke within her. She was no sooner inspired, but she began immediately to swell, and foam at the mouth, running round, tearing her Hair, cutting her Flesh, and in all her other Behaviour appearing like one phrenetick and distracted. But she was not always affected in the same manner, for if the Spirit was in a kind and gentle Humour, Her Rage was not very violent; but if sullen and malignant, She was thrown into extreme Fury; insomuch, that Plutarch (b) De Defect. Orac. speaks of one that was enraged to such a degree, that She affrighted, not only those that consulted the Oracle, but the Priests themselves, so that they run away and left her; and so violent was the Paroxysm, that in a little Time after she died. Some say, that under the Tripus hath been seen a Dragon that returned Answers. The Time of consulting the Oracle, was only one Month in a Year. This Month, Plutarch (c) Quaest Grac. IX: tells us, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, as many are of Opinion, was so named q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to Spring up, because it was in the beginning of Spring, when all things flourish and put forth buds; but this (saith he) is not the true reason, for the Delphians do not use B for Φ (as the Macedonians, who for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but instead of Π; for they usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because in that Month they were allowed to inquire of Apollo's Oracle, and this is their genuine and Country-way of speaking. The seventh day of this Month they called Apollo's Birthday, naming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some read it) not because they baked a sort of Cakes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because the God did then return a great many Answers; and at the first the Pythia gave Answers only on this Day, as calisthenes and Anaxandridas report. To this purpose Plutarch. And even in later ages, Oracles used only to be given once every Month. Whoever went to consult the Oracle, was required to make large Presents to the God, whereby it came to pass, that this Temple in Riches, Splendour, and Magnificence was superior to almost all others in the World. And Aphetoriae opes (so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name of Apollo, given him, as some say, from sending forth Oracles) have been proverbially used for abundance of wealth. Another thing required of those that desired Answers, was, that they should propound their Questions in as few words as might be: this we learn from Philostratus (a) Lib. VI cap. V. , in the Life of Apollonius. It was the Custom also, to offer Sacrifice to Apollo, in which except the Omens were favourable, the Prophetess would not give any Answer. At these Sacrifices there were five Priests, saith Plutarch (b) Loc. cit. , named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Holy, that assisted the Prophets, and performed many other Offices with them, being supposed to be descended from Deucalion; there was one also that presided over these, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Purifier; tho' Plutarch saith, that the Sacrifice slain when any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were declared, was called by that name; unless instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Sacrifice killed, we might be allowed to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Person that killed the Sacrifice. There was another Priest also that assisted the Prophetess in managing the Oracle, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the same account that Apollo was so named. The Answer was always returned in Greek, as appears from Cicero (c) Lib. TWO de Divinatione. , who, speaking of the Oracle, reported by Ennius to be given to Pyrrhus the Epirot by Apollo, viz. Aio te, Aeacida, Romanos vincere posse. Go Pyrrhus, go, engage with Warlike Rome, Fate has decreed th' irrevocable Doom, And you the Valiant Romans shall o'ercome. Mr. Hutchin. concludes it was genuine, because the Pythia never used to speak in Latin: as also for that in Pyrrhus' time they had left off delivering Answers in Verse, which had been the Custom in all former Ages, from the first foundation of the Oracle, deriving (as hath been said already) it's Original from Phoemonoc, the first Pythia. And the ancient Greek● delivered their Laws in Verse, whence it came to pass, as Aristotle witnesseth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in its proper acceptation signifieth a Law, is often used to signify Verses, or Songs. The ancient Philosophers, as oft as they thought fit to Communicate their Mysteries to the World, clothed them in Verse; in short, those Ages scarce seem to have written any thing Curious, or Excellent, nor any thing of weight or moment, but in Verse. The Verses of the Pythia were for the most part, saith Plutarch (b) Lib. de P●thia Orac. , rude and unpolished, and not comparable to those of Homer, or Hesiod; yet, saith he, this is no reflection upon Apollo, the Patron of Poets, because He only communicated the knowledge to the Pythia, which She delivered in what Dress She pleased; the Sense therefore was his, the Words her own. In the same Book he tells us, that some were of Opinion, that there were Poets maintained in the Temple, to catch the Oracles as they were given, and wrap them up in Verse. The Verses were for the most part Hexameter, insomuch that this Oracle was thought to be none of Apollo's, because it was not Heroic enough to become the Author, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Wisdom Sophocles makes just pretence, Yet does to sage Euripides give place, As he and all Men must to Socrates. Mr. Hutchin. In later Ages, when Oracles began to grow into dis-repute, this Custom of Versifying was left off, the reason whereof hath been sufficiently disputed already by Plutarch in a Treatise on that Subject, to which I refer the Reader. I shall only add one thing more to be observed, That as the Custom of giving Answers in Verse never obtained so universally, but that sometimes they were delivered in Prose, as Plutarch hath proved by a great many instances; so neither was it ever so wholly left off, but that sometimes Oracles were pronounced in Verse, an instance whereof he giveth in his own Time. The Delphian Oracles, if compared with some others, might justly be called plain, and perspicuous; and, as Hermeas the Philosopher tells us, it was usual for those that had received an obscure Answer at Dodona, to desire Apollo at Delphi to explain the Meaning of it; He adds also, that Apollo had interpreted a great many of them. Nevertheless, they were generally very obscure, and ambiguous; insomuch, that Apollo, as some say, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because his Answers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. crooked, as it were, and hard to be understood. And Heraclitus in Plutarch, speaking of Apollo, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. He doth not speak the Truth plainly, nor yet altogether conceal it, but only give small Hints of it; so that if the Event happened contrary to any Man's expectation, he might rather accuse his own ignorance and mistake in misinterpreting the Answer, than call in question either the Knowledge, or Honesty of Apollo. The Veracity of this Oracle was so famous, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Responses given from the Tripus, came to be used proverbially, for certain and infallible Truths: and, as Cicero rightly argues, it is impossible the Delphian Oracle should ever have gained so much Repute in the World, or have been enriched with such vast presents from almost all Kings and Nations, had not the truth of its Predictions been sufficiently attested by the Experience of all Ages. But in later Times the case was altered; and so Cicero tells us, it was a long while before his Days; nay, Demosthenes, who flourished three-hundred Years before him, complained the Pythia did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or speak as Philip the Macedonian would have her. Another time she was said to receive a bribe of Clisthenes, to persuade the Lacedæmonians to free the Athenians from the Tyrants, that were imposed on them. Perialla the Pythia was deprived of her Office for being corrupted by one of Cleomen●s's Agents, to say that Demaratus, Cleomenes' Colleague, was not the true Son of Aristo, to the end it might be thought he was not his lawful Successor, and upon that account be dethroned. At what Time, or upon what Account this Oracle came to cease, is uncertain; Strabo (a) Lib. IX. hath told us, that in his time it had lost its ancient Reputation; and in Juvenal's (b) Sat. VI v. 554. time, the Gods had quite forsaken it, if any credit may be given to him, when he saith, — Delphis Oracula cessant. The Delphian Oracles are now no more. Lucan (c) Lib. V. telleth us, that it had ceased a long time before the the Battle at Pharsalia, — Non ullo Secula dono Nostra carent majore Deum, quam Delphica sedes Quod siluit.— No greater gift can bounteous Heaven bestow, Nor does our Age a greater Blessing want Than silenced Delphi.— Mr. Hutchin. But this m●st not be understood of a total Defect, or perpetual Silence; for this Oracle, as van Dale (d) Dissert. de Orac. hath abundantly proved, did several times lose its prophetic faculty, and again recover it. Lucian (e) Al●xandr● Pseudomant. reports, that Answers were given in his Time, which was about the Reigns of Marcus Aurelius, and his Son Commodus. But he is at a loss, whether those Oracles were indeed Apollo's, or only supposititious. And farther, 'tis certain that this, and those at Delos, and Dodona, with some others, continued till the Reign of julian the Apostate, and were consulted, saith Theodoret, by him; and at what time they were finally exstinct, is altogether uncertain: whoever desireth to be more particularly informed about their cessation, may consult van Dale's Treatise on that Subject. When the God forsook Delphi, he betook himself to the Hyperborean Scythians, as we learn from Claudian, — pulcher Apollo Lustrat Hyperboreas Delphis cessantibus arras. Ah! abject D●lphi, see thy God resides In distant Hyporborean Climates.— Mr. Dechai●. Abaris, a Scythian, one of Apollo's Priests, is said to have written a Book concerning his Oracles, and removal to that Place. And the Athenians, at a time when the Plague raged over all Greece, received an Oracle from thence, commanding them to make Vows and Prayers in behalf of the rest; and they continued to send Gifts and Offerings thither, as they had formerly done to Delphi. I might enlarge about the Magnificence and Splendour of the Delphian Temple, but I fear I have already trespassed too far upon the Reader's patience; if any one therefore have Curiosity and Leisure enough to employ about such Trifles, he may have a large and exact Description of all the magnificent Structures, rich Presents, curious pieces of Art, and other Rarities belonging to that Place, in Pausanias. Delos was the most celebrated of all the Cycladeses, which were a Knot of Islands in the Aegean Sea. It is famous among the Poets for having been the Birth-place of Apollo and Diana, and was therefore accounted so sacred and inviolable, that the Persians, when they pillaged, or destroyed almost all the other Grecian Temples, durst not attempt any thing upon the Temple in this Island; which was seated on the Seashore, looking towards Euboea, in the very place, where Apollo was feigned to be born. He had in Image erected in this place in the shape of a Dragon; and gave Answers for their Certainty, and Perspicuity, not only not inferior to those at Delphi, but, as some report, (a) Alexand. ab Alex. far exceeeding them, and all other Oracles of Apollo; being delivered in clear, plain Terms, without any ambiguity, or obscurity. But these Answers were not to be expected all the Year, Apollo only kept his Summer's Residence in this Place, and in Winter retired to Pata●a, a City of Lycia, as Servius hath observed in his Comment upon these words of Virgil, Qualis ubi hybernam Lyciam, Xanthique fluenta Deserit, ac Delum maternam invisit Apollo (a) Aeneid. IV. v. 143. . Such Pomp and Splendour God Apollo grace, When He his Winter Lycia, or that Place Which Xanthus' Silver Streams wash kindly, leaves, And Delos visits, whence He answers gives. In Summer Seasons.— Mr. D●chair. The Altar was by some reckoned amongst the seven Wonders of the World; it was erected by Apollo at the age of four Years, and composed of the Horns of Goats killed by Diana upon Mount Cynthus, which were compacted together in a wonderful manner, without any visible Tie or Cement, whence Ovid saith of it, Miror & innumeris structam de cornibus aram. — 'tis strange to see How each in th'other twined the Goat-horns lie, And make an Altar bound with ne'er a Tye. Mr. Dechair. To Sacrifice any living Creature upon this Altar was held unlawful, and a profanation of the Place, which it was the Gods Will to have preserved pure from blood, and all manner of Pollution. Thucydides (b) Lib. IU. reports, that no Dogs were permitted to enter into the Island; and it was unlawful for any Person to die, or be born in it; and therefore, when the Athenians were by the Oracle commanded to purify it, they dug up the dead Bodies out of their Graves, and wafted them over the Sea, to be interred in one of the adjacent Islands; this done, the better to preserve it from pollution, they put forth an Edict, commanding that whoever lay sick of any mortal or dangerous Disease, and all Women great with Child, should be carried over to a little Isle called Rhena. I must not omit in this place the annual Procession made by the Athenians to Delos, in honour of Apollo. The first Author of this Custom was Theseus, who, being sent with the rest of the Athenian Youths into Crete, to be devoured by the Minotaur, made a Vow to Apollo, that if He would grant them a safe return, they would make a solemn Voyage to his Temple at Delos every Year. This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Persons employed in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the name of the Island, the Chief of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Ship in which they went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was the very same that carrried Theseus and his Companions to Crete; being (saith Plutarch) preserved by the Athenians till Demetrius the Phalerean's time, they restoring always what was decayed, and changing the old and rotten Planks for those that were new and entire; insomuch, that it furnished the Philosophers with matter of Dispute, Whether after so many Reparations and Alterations it might still be called the same individual Ship; and served as an Instance to illustrate the Opinion of those, that held the body still remained the same numerical substance, notwithstanding the continual decay of old parts, and acquisition of new ones, through the several Ages of Life; for which reason Callimachus (a) Hymno in Belum. calls its Tackle everliving, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To great Apollo's Temple every year, The sturdy Theoris th' Athenians send, Yet spite of envious Time, and angry Seas The Vessel ever whole will be. Mr. Dechair. The beginning of the Voyage was computed from the time that Apollo's Priest first adorned the Stern of the Ship with Garlands, saith Plato (b) In Phaedone. ; and from that time they began to cleanse and lustrate the City; and it was held unlawful to put any Malefactor to death till its return; which was the reason that Socrates was reprieved thirty days after his condemnation, as we learn from Xenophon (c) Memorab. lib. IU. . The Theori wore Garlands of Laurel upon their Heads, and were accompanied by two of the Family of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Delos for that Year, of which Office I have already treated. Before them went certain Men with Axes in their Hands, in show as if they designed to clear the Ways of Robbers; in memory, that Theseus, in his Journey from Troezen to Athens, freed the Country from all the Robbers that infested those Parts. To this Custom Aeschylus (d) Eumenid. initio. seems to allude, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moved with a Sense of Piety To Him th' Athenians do repair, Still as they on their Journey go, Whatever Parts infested be With Robbers cruel Outrages, Setting 'em free.— Mr. Dechair. When they went thither they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ascend; when they returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to descend. When they arrived, they offered Sacrifice, and celebrated a Festival in Honour of Apollo: this done, they repaired to their Ship, and sailed homewards. At their return, all the People ran forth to meet them, opening their Doors, and making Obeisance as they passed by; the neglect of which respect makes Theseus complain in Euripides (a) Hippolyto. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My scornful Citizens I find neglect, Rushing to crowed about the oped Doors, And pay Me that Respect which is decreed For one that from the Embassy returns. Mr. Dechair. The next Oracle I shall speak of, is that of Apollo Didymaeus, so named (b) Macrob. Saturnal. lib. ay cap. XVII. from the double light imparted by him to Mankind, the one directly and immediately from his own Body, which causeth the Day; the other, mediately, and by reflection from the Moon, which enlighteneth the Night. The place of it was also called Didyma, and belonged to the Milesians. It was also called the Oracle of the Branchidae, and Apollo himself was called Branchides, from Branchus, who was reputed the Son of Machareus, but begotten by Apollo; for it was no unusual thing for the ancient Heroes to be called the Sons of two Fathers, the one Mortal, who was always their Mother's Husband; the other some lascivious Deity, that had fallen in Love with her: so Hercules was reputed the Son of jupiter and Amphitryon; Hector of Priamus and Apollo, with many others. This Branchus having on a certain time kissed Apollo, received from him a Crown and Sceptre, together with the gift of Prophecy, and presently after disappeared. Some time after, a magnificent Temple was erected in honour of Him, and dedicated to Him and Apollo; whence Statius saith he was — patrioque aequalis honori. In honour equal to his Father Phoebus. (e) Theb. III. Others derive the Name from Branchus, a Thessalian Youth, beloved by Apollo, who received him into his own Temple, and commanded that Divine honours should be paid him after Death. But Stephanus the Byzantian (a) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. telleth us, that this Oracle was sacred to jupiter and Apollo, and perhaps it might belong to all three. In the time of the Persian War (b) Strabo lib. XIV. & Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , this Temple was spoiled and burned, being betrayed into the Hands of the Barbarians by the Branchidae, or Priests that had the care of it; but they, conscious of their own wickedness, and fearing lest they should meet with condign Punishment, desired of Xerxes, that as a requital of their Service, he would grant them a Habitation in some remote part of Asia, whence they might never return into Greece, but live secure, being placed beyond the reach of Justice; Xerxes granted their Request; whereupon, notwithstanding a great many unlucky Omens appeared to them, they founded a City, and called it after their ancient name, Branchidae. But for all this, they could not escape Divine Vengeance, which was inflicted on their Children by Alexander the Great, who, having conquered Darius, and possessed himself of Asia, utterly demolished their City, and put all its Inhabitants to the Sword, as detesting the very Posterity of such impious Wretches. The Persians being vanquished, and Peace restored to Greece (c) Strab● loc. cit. , the Temple was rebuilt by the Milesians, with such magnificence, that it surpassed all the other Grecian Temples in Bigness, being raised to such a bulk, that they were forced to let it remain uncovered; for the compass of it was no less than that of a Village, and contained, at least, four, or five Stadia. Another of Apollo's Oracles, we read of in Abae, a City of Phocis, mentioned by Herodotus (d) Lib. I▪ cap. XLVI. , and Stephanus the Byzantian (e) Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. item Hesychius, & Phavorinu●. ; by the latter of which we are told, it was more ancient than the Delphiaen. Sophocles (f) Oedip. Tyr. v. 908. also hath taken notice of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence all Religion, now I will no more Trouble that hallowed Fane, which equally Parts the divided Earth, no Journeys make To Abae for the Answers of a God; In vain 'tis to be good. Mr. Dechair. The Scholiasts on this place are of opinion, that Abae was a City in Lycia, but are sufficiently refuted by the testimonies already cited. At Clar●s, a City of jonia, not far from Colophon, there was another Oracle sacred to Apollo, first instituted by Manto, the Daughter of Tiresias, who fled thither in the second Theban War, when the Epigoni, i. e. the Sons of those that were slain in the former War, invaded Thebes, under the conduct of Al●maeon, in revenge of their Father's Deaths. The Person that delivered Answers, was a Man, who was generally chosen out of some certain Families, and for the most part out of Miletus (a) Coel. Rhod. Ant. Lect. lib. XXVII. cap. V. : He was usually unlearned, and very ignorant, yet returned the Oracles in Verses wonderfully satisfactory, and adapted to the intention of the Enquirers; and this by the Virtue of a little Well, feigned to have sprung out of the Tears of Manto, when she bewailed the desolation of her Country: into this He descended when any Man came to consult him; but paid dear for his Knowledge, for the Water was very prejudicial to his Health, and, as Pliny (b) Nat. Hist. lib. II. cap. CIII. hath told us, a means to shorten his Life. At Larissa, a Fort of the Argives, there was an Oracle of Apollo ●irnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Diras, a Region belonging to Argos. The Answers in this place were returned by a Woman, who was forbidden the company of Men; every Month she sacrificed a Lamb in the Night, and then, having tasted the Blood of the Victim, was immediately seized with a Divine Fury. Apollo had another famous Oracle at Eutresis, a Village in Boeotia (c) Stephanus in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , seated in the way between the Thespians, and Plataeans. At Tegyrae, a City in Boeotia, there was an Oracle sacred to Tegyrean Apollo, which was frequented till the Persian War. but after that remained for ever filent (e) Pausanias' Boeoticis. . No less famous was Ptous, a Mountain in Boeotia, for the Oracles given by Apollo surnamed Ptous from that Place, where was a Temple dedicated to him. This Oracle ceased when Thebes was demolished by Alexander (d) Plutarch. P●l●pida. . Apollo, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Daphne his beloved Mistress, or ●he Laurel, into which she was transformed, had an Oracle near the Castalian Fountain, the Waters of which were also endued with a prophetic Virtue (f) Clemens Protrept. . Apollo was called Ismenius, from Ismenus a River, and Mountain in Boeotia, in which he had a Temple, and gave Answers to those that came to inquire of him. Pausanias (g) Pausan. Ibidem. hath told us of another place in Boeotia, where Apollo returned Answers, viz. a Stone called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon which he had an Altar, erected out of the Ashes of Victims offered to him; whence he was called Spodius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. ashes; whence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pausanias must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did not here, as in other places signify his will viva voce, but by Omens, in the observation of which He instructed Persons appointed for that purpose; for this way of Divination also was in use amongst the Grecians, especially at Smyrna, saith my Author, where was a Temple built on the outside of the City-wall for that Purpose. Thus much of the Oracles of Apollo. CHAPTER X. Of the Oracle of Trophonius. TRophonius, the Son of Eresinus, and Brother of Agamedes (a) Suidas voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , being possessed with an immoderate Thirst of Glory, built himself a Mansion under Ground, at Lebadea a City of Boeotia, into which when he entered, he pretended to be inspired with an extraordinary Knowledge of future Events; but at length, either out of Design to raise in People an Opinion, that he was translated to the Gods, or being some way necessitated thereto, perished in his Hole (b) Phavorin. . Cicero (c) Tus●. Quaest lib. I. , giveth us a very different account of his Death, when he tells us, that Trophonius and Agamedes, having built Apollo's Temple at Delphi, requested of the God, that, as a Recompense for their Labour, he would give them the best Thing that could happen to Man; Apollo granted their Petition, and promised them, that what they desired should be effected the third Day after; accordingly, on that Day in the Morning they were found dead. Several other Fables concerning him, and the manner of his Death you may find in the Scholiast upon the Clouds of Aristophanes. However that be, Trophonius had divine Honours paid him after Death, and was worshipped by the name of jupiter Trophonius (d) Strabo lib. IX. ; nor was it a thing unusual for Men Deified to be honoured with the name of a God, I might give you several instances of the same Nature, but one shall suffice for all, viz. that of Agamemnon, who was worshipped at Sparta by the name of jupiter Agamemnon, as Lycophron witnesseth (e) Cassandr. v. 1123. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then shall my Husband, whom a Captive Bride I now obey as my superior Lord, By subtle crafty Spartans' jove be called, And worshipped so, from their Posterity Receiving greatest Honours.— Mr. Dechair. Which words Cassandra speaks of Agamemnon, whose Captive and Concubine she was after the Destruction of Troy. This Oracle came first into repute on this Account: On a time, when for the space of two years there had been no Rain in Boeotia, all the Cities of that Country, with a joint consent, appointed chosen Persons to go to Delphi, there to pay their Devotions to Apollo, in the Name of their Country, and desire his Advice and Assistance: The God accepted their Piety, but returned them no other Answer, than that they should go home, and consult Trophonius at Lebadea. The Ambassadors immediately obeyed, and repaired to Lebadea, still remaining as much in the dark, as at the first; there being not the least Sign or Foot-step of any Oracle in that place: at length, when they had searched a long time to no purpose, and began to despair of success, one Saon an Acrephian, the Senior of all the Ambassadors, espied a swarm of Bees, and immediately took up a resolution to follow them; by this means he came to a Cave, into which he had no sooner entered, but by some evident tokens perceived, that in that place was the Oracle, Apollo had commanded them to inquire of. Upon this he paid his Devotion to Trophonius, and received from him a welcome, and satisfactory Answer, together with Instructions in what Manner, and with what Rites and Ceremonies he would have those that should come for Advice, to approach him (a) Pa●sanias Boeoticis. . The Place of this Oracle was under the surface of the Earth, and therefore it was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Persons that consulted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the way to it was a Descent. Concerning it, there are innumerable Fables, which it would not be worth the while to mention in this place; I shall therefore pass them by, only giving you the Accounts Pausanias and Plutarch have left of it; the former of which consulted it in person, and thereby had opportunity of being an Eye-witness of what he reports. His words are thus translated by Mr. Abel: Whosoe're's exigencies oblige him to go into the Cave, must in the first place make his abode for some set-time in the Chapel of Good Genius and Good Fortune; during his stay here, he abstains from hot Baths, and employs himself in performing other sorts of Atonements for past offences; he is not wholly debarred bathing, but than it must only be in the River Hercynna, having a sufficient sustenance from the Leave of the Sacrifices. At his going down he sacrificeth to Trophonius and his Sons, to Apollo, Saturn and jupiter, (who hath the title of King) to juno Heniocha, and Ceres, called Europa, reported to be Trophonius' Nurse. There's a Priest stands consulting the Bowels of every Sacrifice, who according to the Victims' aspects, prophecies whether the Deity will give an auspicious and Satisfactory Answer. The Entrails of all the Sacrifices con●er but little towards the Revealing of Trophonius' Answer, unless a Ram, which they offer in a Ditch, to Agamedes, with supplication for success, that night on which they descend, presents the same Omens with the former; on this depends the Ratification of all the rest, and without it their former Oblations are of none effect: if so be this Ram doth agree with the former, every one forthwith descends, backed with the eagerness of good Hopes; and thus is the Manner: Immediately they go that night along with the Priests to the River Hercynna, where they are anointed with Oil, and washed by two Citizen's Boys, aged about thirteen years, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Mercuries; these are they, that are employed in washing whoever hath a mind to consult; neither are they remiss in their Duty, but, as much as can be expected from Boys, carefully perform all things necessary. Having been washed, they are not straightway conducted by the Priests to the Oracle, but are brought to the River's Rises, which are adjacent to one another: here they must drink a dose of the Water of it, called Lethe, or Oblivion, to deluge with oblivion all those things, which so lately were the greatest part of their concerns. After that, they take the Water of Mnemosyne, viz. Remembrance, to retain the remembrance of those things, that shall be exhibited to them in their Descent; amongst which is exposed a Statue, adorned with that admirable carving, that it's set up by the People for Daedalus' workmanship; whereupon they never exhibit it, unless to Descendants: to this therefore, after some venerable obeisance, having muttered over a Prayer or two, in a linen Habit set off with Ribbons, and wearing Pantofles, agreeable with the fashion of the Country, they approach the Oracle, which is situated within a Mountain near a Grove, the foundation of which is built spherical-wise, of white stone, about the size, in circumference, of a very small Threshing-floor, but in height scarce two cubits, supporting brazen Obeliscs, encompassed round with ligaments of brass, between which there are doors that guide their passage into the midst of the Floor, where there's a sort of a Cave, not the product of rude Nature, but built with the nicest accuracy of Mechanism and Proportion; the Figure of this Workmanship is like an Oven, it's breadth diametrically (as nigh as can be guest) about nine cubits, it's depth eight, or thereabouts; for the guidance to which there are no stairs, wherefore 'tis required that all comers bring a narrow and light Ladder with them, by which when they are come down to the bottom, there's a Cave between the Roof and the Pavement, being in breadth about two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in height not above one; at the mouth of this, the Descendant having brought with him Cakes dipped in Honey, lies along on the ground, and shoves himself Feet foremost into the Cave; then he thrusts in his Knees, after which the rest of his Body is rolled along, by a force not unlike that of a great and rapid River, which overpowering a Man with its vortex, tumbles him over Head and Ears. All that come within the approach of the Oracle, have not their Answers revealed the same way: some gather their Resolves from outward appearances, others by word of mouth; they all return the same way back, with their Feet foremost. Among all that have descended, 'twas never known that any was lost, except one of the Live-guard of Demetrius; and besides 'tis credible the reason proceeds from the neglect of the Rituals in his descent, and his ill design; for he went not out of necessity to consult, but out of an avaricious humour, for the sacrilegious conveyance back of the Gold and Silver, which was there religiously bestowed; wherefore 'tis said, that his Carcase was thrown out some other way, and not at the Entrance of the sacred Shrine. Among the various Reports that fly abroad concerning this Man, I've delivered to Posterity the most remarkable. The Priests, as soon as the Consultant is returned, place him on Mnem●syne's Throne, which is not very far from the Shrine; here they inquire of him, what he had seen, or heard; which when he hath related, they deliver him to others, who (as appointed for that Office) carry him stupefied with amazement, and forgetful of himself, and those about him, to the Chapel of Good Genius and Good Fortune, where he had made his former stay at his going down; here, after some time, he's restored to his former Senses, and the cheerfulness of his Visage returns again. What I here relate, was not received at second-hand, but either as by ocular demonstration I have perceived in others; or what I've proved true by my own Experience; for all Consultants are obliged to hang up engraved on a Tablet, what they have seen, or heard. Thus far Pausanias. Plutarch's Relation concerns the Appearances exhibited to Consultants; which, tho' they were various, and seldom the same, being it is a remarkable Story, I will give it you, as it is translated by the same Hand. Timarchus, being a Youth of Liberal Education, and just initiated in the Rudiments of Philosophy, was greatly desirous of knowing the Nature and Efficacy of Socrates' Daemon; wherefore communicating his project to no Mortal Body but Me and Cebes, after the performance of all the Rituals requisite for Consultation, He descended Trophonius' Cave; where having stayed two nights and one day, his return was wholly despaired of, insomuch that his Friends bewailed Him as dead: in the Morning He came up very brisk, and in the first place paid some venerable acknowledgements to the God; after that, having escaped the staring Rout, He laid open to us a prodigious Relation of what he had seen or heard, to this purpose: In his Descent, he was beset with a caliginous Mist, upon which he prayed, lying prostrate for a long time, and not having Sense enough to know whether he was awake, or in a dream, He surmises, that he received a blow on his Head, with such an echoing violence, as dissevered the Sutures of his Skull, through which his Soul migrated; and being disunited from the Body, and mixed with bright and refined Air, with a seeming contentment, began to breath for a long time. and being dilated like a full Sail, was wider than before. After this, having heard a small noise, whistling in his Ears a delightsom sound; he looked up, but saw not a spot of Earth, only Islands reflecting a glimmering flame, interchangeably receiving different colours, according to the various degrees of Light. They seemed to be of an infinite number, and of a stupendious size, not bearing an equal parity betwixt one another in this, tho' they were all alike, viz. globular: it may be conjectured, that the circumrotation of these moved the Aether, which occasioned that Whistling, the gentle pleasantness of which bore an adequate agreement with their well-timed motion. Between these there was a Sea, or Lake, which spread out a Surface, glittering with many Colours, intermixed with an azure; some of the Islands floated in i●'s Stream, by which they were driven on the other side of the Torrent; many others were carried to and fro, so that they were well-night sunk. This Sea, for the most part, was very shallow and fordable, except towards the South, where 'twas of a great depth; it very often ebbed and flowed, but not with a high Tide; some part of it had a natural Sea-colour, untainted with any other, as miry and muddy as any Lake.: The rapidness of the Torrent carried back those Islands from whence they had grounded, not situating them in the same place as at first, or bringing them about with a circumference; but in the gentle turning of them, the Water makes one rising Rowl: betwixt these, the Sea seemed to bend inwards about (as near as he could guests) eight parts of the whole. This Sea had two mouths, which were Inlets to boisterous Rivers, casting out fiery foam, the flaming brightness of which covered the best part of its natural Azure. He was very much pleased at this Sight, until he looked down, and saw an immense Hiatus, resembling a hollowed Sphere, of an amazing and dreadful profundity; it had darkness to a miracle; not still, but thickened, and agitated: here he was seized with no small fright, by the astonishing hubbubs, and noises of all kinds, that seemed to arise out of this hollow, from an unfathomable bottom, viz. he heard an infinity of Yells and Howl of Beasts, Cries and Bawl of Children, confused with the Groans and Outrages of Men and Women. Not long after, he heard a voice invisibly pronounce these words… What follows is nothing but a prolix and tedious Harangue upon various subjects. One thing there is more especially remarkable in this account, viz. That he makes Timarchus to return from Consultation with a brisk and cheerful countenance, whereas 'tis commonly reported, that all the Consultants of this Oracle became pensive and melancholy; that their Tempers were soured, and their Countenances, however gay and pleasant before, rendered dull and heavy; whence of any Person dejected, melancholy, or too serious, it was usually said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. He has been consulting the Oracle of Trophonius. But this is only to be understood of the Time immediately ensuing Consultation; for, as we learn from Pausanias, all Enquirers recovered their former cheerfulness in the Temple of Good Genius and Good Fortune. CHAPTER XI. Of other Grecian Oracles. AMphiaraus was the Son of Oïcleus, and married Eriphyle the Sister of Adrastus, King of Argos; he was an excellent Soothsayer, and by his Skill foresaw that it would prove fatal to him, if he engaged himself in the Theban War. Wherefore, to avoid inevitable destruction, He hid himself, but was discovered by his Wife Eriphyle, whom Polynices had corrupted with a Present of a golden Chain. Being discovered, he was obliged by Adrastus to accompany the Army to Thebes, where it happened to Him as He had foretold; for, together with his Chariot and Horses, he was swallowed up by the Earth. Whence Ovid saith of him, Notus humo mersis Amphiaraus equis. Some say this Accident happened in the way betwixt Thebes and Chalcis, and for that reason the place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Chariot, to this day, saith Pausanias (a) Atticis. . After his Death, he was honoured with Divine Worship; first by the Oropians, and afterwards by all the other Grecians: And a stately Temple, with a Statue of white Marble, was erected to him in the place where he was swallowed up, saith my Author, being about XII Stadia distant from Oropus, a City in the confines of Attica and Boeotia, which for that reason is sometimes attributed to both Countries. There was also a remarkable Altar, dedicated to him in the same place; it was divided into five parts: The first of which was sacred to Hercules, jupiter, and Paeonian Apollo: The second to the Heroes, and their Wives: The third to Vesta, Mercury, Amphiaraus, and the Sons of Amphilochus, (for Alcmaeon, the Son of Amphiaraus, was not allowed to partake of any of the Honours paid to Amphilochus, or Amphiaraus, because he slew his Mother Eriphyle) The fourth to Venus, Panac●a, jason, Hygia, and Paeonian Minerva. The fifth part to the Nymphs, Pan, and the Rivers Achelous, and Cephisus. Answers were not delivered, as those of Apollo, by a Pythonissa, but in Dreams: jophon the Gnosian, who published the ancient Oracles in Heroic Verses, reports, That Amphiaraus returned an Answer to the Argives in Verse; but my Author herein contradicteth him, and reports farther, that it was the general opinion, that only those, who were inspired by Apollo, gave Answers after that manner; whereas all the rest made Predictions either by Dreams, or the Flight of Birds, or the Entrails of Beasts. He adds, for a confirmation of what he had said before, viz. that these Answers were given in Dreams, That Amphiaraus was excellently skilled in the Interpretation of Dreams, and Canonised for the Invention of that Art. They that came to consult this Oracle, were first to be purified by offering Sacrifice to Amphiaraus, and all the other Gods, whose Names were inscribed on the Altar: (a) Vita Apollonii Tyanaei lib. II. Philostratus adds, they were to fast 24 hours, and abstain three days from Wine. After all, they offered a Ram in Sacrifice to Amphiaraus; then went to sleep, lying upon the Victim's Skin, and in that posture expected a Revelation by Dream. In the same manner did the People of Apulia Daunia expect Answers from Podalirius, who died there, and returned Prophetick-dreams to those that came to inquire of him: whoever consulted him, was to sleep upon a Sheep's skin at his Altar, as we learn from these words of Lycophr●n (b) Cassandrâ v. 1050. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They, whose aspiring Minds curious to pry Into the Mystic Records of Events, Ask aid of Podalirius, must sleep Prostrate on Sheepskins at his hallowed Fane, And thus receive the true Prophetic Dreams. Mr. Hutchin. To return. All Persons were admitted to this Oracle, the Thebans only excepted, who were to enjoy no benefit from Amphiaraus in this way: for, as Herodotus reporteth (c) lib. viij. cap. cxxxiv. , He gave them their option of two Things, viz. His Counsel and Advice, to direct them in time of Necessity; or his Help and Protection, to defend them in time of Danger; telling them they must not expect both: whereupon they chose the latter, thinking they had a greater need of Defence, than Counsel, which they could be sufficiently furnished with by Delphian Apollo. This Oracle was had in very great esteem: Herodotus (d) Lib. 1. c. xlvi. reckons it amongst the five principal ones of Greece, consulted by Croesus, before his Expedition against Cyrus; viz. the Delphian, Dodonaean, Amphiaraus', Trophonius', and the Didymaean; and Valerius Maximus (a) Lib. VIII. c. XV. saith, it was not inferior either to the two first of those already mentioned, or that of jupiter Hammon. Near the Temple was the Fountain, out of which Amphiaraus ascended into Heaven, when he was received into the number of the Gods, which for that reason was called by his Name; it was held so sacred, that it was a Capital crime to employ the Waters of it to any ordinary use, as washing the hands, or Purification; nay it was unlawful to offer Sacrifice before it, as was usual at other Fountains: The chief, and perhaps only use it was employed in, was this, viz. they that by the advice of the Oracle had recovered out of any Disease, were to cast a piece of coined Gold, or Silver into it; and this (b) Atticis. Pausanias tells us was an ancient Custom, and derived from the primitive Ages. At Pharae, a City of Achaia, Answers were given by Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Marketplace, where was a Statue of stone erected to him, having a Beard, which seems to have been a thing unusual in his Statues; before it was placed a low Stone-altar, upon which stood brazen Basins soldered with Lead. They that came for Advice, first offered Frankincense upon the Altar, than lighted the Lamps, pouring Oil into them; after that, they offered upon the right side of the Altar a piece of Money, stamped with their own Countrey-impression, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then proposed the Questions they desired to be resolved in, placing their Ear close to the Statue, and after all departed, stopping both their Ears with their Hands, till they had passed quite through the Marketplace; then they plucked away their Hands, and received the first Voice that presented itself, as a Divine Oracle. The same Ceremonies were practised in Egypt, at the Oracle of Serapis, as (c) Achaicis. Pausanias hath reported. (d) Ibidem. At Bura in Achaïa, there was an Oracle of Hercules, called from that City Buraicus; the place of it was a Cave, wherein was Herculeses Statue: Predictions were made by throwing Dice. They that consulted the God, first addressed themselves to him by Prayer; then taking four Dice, out of a great heap that lay ready there, they threw them upon the Table; all the Dice had on them certain peculiar marks, all which were interpreted in a Book kept for that purpose; as soon therefore as they had cast the Dice, they went to the Book, and there found every Man his Doom. At Patrae, (e) Pausanias' ibidem. a City on the Sea-coast of Achaia, not far from the Sacred Grove of Apollo, there was a Temple dedicated to Ceres, in which were erected three Statues, two to Ceres and Proserpina, standing; the third to Earth, sitting upon a Throne. Before the Temple there was a Fountain, in which were delivered Oracles, very famous for the truth of their Predictions. These were not given upon every account, but concerned only the Events of Diseases. The manner of consulting was this; They let down a Looking-glass by a small cord into the Fountain so low that the bottom of it might just touch the surface of the Water, but not be covered by it; this done, they offered Incense and Prayers to the Goddess; then looked upon the Glass, and from the various Figures and Images represented in it, made Conjectures concerning the Patient. (a) Pausanias. At Troezen, a City of Peloponnesus, there was an old Altar dedicated to the Muses and Sleep, by Ardalus, one of Vulcan's Sons; who was the first Inventor of the Flute, and a great Favourite of the Muses, who from him were called Ardalides. They that came for Advice, were obliged to abstain certain days from Wine. Afterwards they lay down by the Altar to sleep, where, by the secret Inspiration of the Muses, proper Remedies for their Distempers were revealed to them. (b) Idem Corinthiac. At Epidaurus, a City of Peloponnesus, there was a Temple of Aesculapius, famed for curing Diseases; the Remedies of which were revealed in Dreams. When the Cure was perfected, the Names of the diseased Persons, together with the manner of their Recovery, were registered in the Temple. This God was afterwards translated to Rome, by the Command of Delphian Apollo, who told them, that was the only way to be freed from the Plague, which at that time raged exceedingly amongst them: whereupon they sent Ambassadors to Epidaurus, to desire the God of them; but the Epidaurians being unwilling to part with so beneficial a Guest, Aesculapius of his own accord, in the shape of a great Serpent, went strait to the Roman ship, where he reposed himself, and was with great veneration conveyed to Rome, where he was received with great joy; and having delivered them from the Distress they lay under, was honoured with a Temple in the little Island, encompassed by the River Tibur, and worshipped in the same Form he had assumed. This Story is related by Pliny (c) Lib. IU. , and Ovid (d) Met. XV. Phocicis. . At Amphiclea, called by Herodotus Ophitca, by Stephanus Amphicaea, there was a Temple sacred to Bacchus, but no Image, at least, none exposed to public view. To this God, saith Pausanias (e), the Amphicleans ascribe both the Cure of their Diseases, and the Foretelling of future Events; the former he effected by revealing proper Rememedies in Dreams; the latter, by inspiring into his Priests Divine Knowledge. Strabo, in his Description of Corinth, telleth us, juno had an Oracle in the Corinthian Territories, in the way between Lechaeum and Pagae. There was also in Laconia, a Pool sacred to juno, by which Predictions were made after this manner: They cast into it Cakes made of Breadcorn; if these sunk down, good; if not, something dreadful was portended. (f) Antiquitat. lib. XV. cap. IX. Coelius Rhodiginus telleth us out of Philostratus, that Orpheus' Head at Lesbos, gave Oracles to all Enquirers, but more especially to the Grecians; and told them, That Troy could not be taken without Herculeses Arrows: He adds, that the Kings of Persia and Babylon, often sent Ambassadors to consult this Oracle, and particularly Cyrus, who being desirous to know by what death he was to die, received this Answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My Fate, O Cyrus, is decreed you. Whereby it was meant he should be Beheaded; for Orpheus suffered that death in Thrace, by the fury of the Women, because he professed an hatred and aversion to the whole Sex: his Head being thrown into the Sea, was cast upon Lesbos, where it returned answers in a Cavern of the Earth. There were also Persons initiated into Orpheus' Mysteries, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who assured all those that should be admitted into their Society, of certain Felicity after Death: which when Philip, one of that order, but miserably poor and indigent, boasted of, Leotychidas the Spartan replied, Why do not you die then, you Fool, and put an end to your Misfortunes, together with your Life? At their Initiation, little else was required of them, besides an Oath of Secrecy. In Laconia, in the way betwixt Oebylus and Thalamiae, (a) La●●●icis. Pausanias saith, there was a Temple and Oracle of Ino, who gave Answers by Dreams, to those that enquired of her. (b) Agide. Plutarch maketh mention of another famous Oracle in Laconia, at the City Thalamiae, which was sacred to Pasiphae, who, as some say, was one of the Daughters of Atlas, and had by jupiter a Son called Ammon. Others are of opinion it was Cassandra, the Daughter of King Priamus, who dying in this place, was called Pasiphae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from revealing Oracles. Others will have it, that this was Daphne, the Daughter of Amyclas, who flying from Apollo, was transformed into a Laurel, and honoured by that God with the Gift of Prophecy. This Oracle, when Agis, King of Sparta, endeavoured to reduce the Spartans' to their ancient manner of Living, and put in force Lycurgus' old Laws, very much countenanced and encouraged his▪ Undertaking, commanding the People to return to their former State of Equality. Again, when Cleomenes made the like Attempt, it gave the same Advice, in this manner, as my Author relates the Story (c) Cleomene. : About that time, saith he, one of the Ephori, sleeping in Pasiphae's Temple, dreamed a very surprising Dream; for he thought he saw the four Chairs removed, where the Ephori used to sit and hear Causes, and one only placed there; and whilst he wondered, he heard a Voice out of the Temple, saying, This is best for Sparta. Upon the top of Cithaeron, a Mountain in Boeotia, was a Cave called Sphragidium, where many of the Inhabitants of that Country were inspired by the Nymphs, called Sphragitides, and thence named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Pausanias' Boeo●io. , i. e. inspired by the Nymphs. Ulysses had an Oracle amongst the Eurytanes, a Nation of Aetolia, as (a) 〈◊〉 Polit● a. Aristotle is said to report by Tzetzes, in his Comment upon Lycophron, who hath these words concerning Ulysses, (b) Vers. 799. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aetolian People the dead Prophet crown. Several other Oracles we read of in Authors, as that of Tiresia●, and Aegeus, with others of less Repute; which for that reason I shall forbear to mention. CHAPTER XII. Of Theomancy. HAVING given you an Account of the most celebrated Oracles in Greece which make the first and noblest Species of Natural Divination; I come now to the second, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a compound word, consisting of two parts, by which it is distinguished from all other sorts of Divination; by the former (viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is distinguished from Artificial Divination, which, tho' it may be said to be given by the Gods, yet does not immediately proceed from them, being the effect of Experience and Observation. By the latter (viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is opposed to Oracular Divination; for tho' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a general Name, and sometimes signify any sort of Divination; yet it is also used in a more strict and limited Sense, to denote those Predictions that are made by Men; and in this acceptation it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Scholiast upon Sophocles has observed (c) In Oedip. Tyr. . Thus much for the Name. As to the Thing, it is distinguished from Oracular Divination, (I mean that which was delivered by Interpreters, as at Delphi, for in others the Difference is more evident) because that was confined usually to a fixed and stated Time, and always to a certain Place; for the Pythia could not be inspired in any other place but Apollo's Temple, and upon the sacred Tripous; whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were free and unconfined, being able (after the offering of Sacrifices, and the performance of the other usual Rites) to prophesy at any Time, or in any Part of the World. As to the Manner of Receiving the Divine Inspiration, that was not always different; for not only the Pythia, but the Sibyls also, with many others, were possessed with Divine fury, swelling with rage, like Persons distracted, and beside themselves. (a) Aen. lib. VI v. 47. Virgil describes the Sibyl in this hideous posture, — Cui talia fanti Ante fores subito non vultus, non color unus Non comtae mansére comae, sed pectus anhelum, Et rabie fera corda tument; majorque videri, Nec mortale sonans: afflata est numine quand● jam propiore Dei— Thus at the Entrance spoke the sacred Maid; And now no settled Air, or Feature stayed Through the whole symmetry of her altered Face, For fleeting Colours seized each other's place. But when the headstrong God, not yet appeased, With holy Frenzy had the Sibyl seized, Terror froze up her grizly Hair; her Breast Throbbing with holy Fury, still expressed A greater horror, and She bigger seems Swollen with th' Afflatus, whilst in Holy screams She unfolds the hidden mysteries of Fate. Mr. Hutchin. Few that pretended to Inspiration, but raged after this manner, foaming and yelling, and making a strange, terrible noise; sometimes gnashing with their Teeth, shivering and trembling, with a thousand other antic Motions: and therefore some will have their Name (viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from being mad. Other Customs also they had common to them, with the Pythia; I shall only mention those about the Laurel, which was sacred to Apollo, the God of Divination, ever since the Death and Metamorphosis of his Beloved Daphne, and thought to conduce very much to Inspiration, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prophetic Plant; whence Claudian saith of it, — Venturi praescia Laurus. The Laurel skilled in Events. With this therefore they used to crown their Heads, as Euripides (b) Andromache. saith of Cassandra. And Aeschylus (c) Agamemnone v. 1273. also agrees with him herein, when he saith of her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Her Hand a Laurel-scepter grasped, her Neck The same Prophetic Plant with Garlands graced. Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he means a Staff of Laurel, which Prophets usually carried in their Hands; it was called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we learn from Hesychius. Farther, it was usual for them to eat the Leaves of this Tree; and therefore (a) Cassandr● v. 6. Lycophron saith of Cassandra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mouth with Lauril-morsels often blefsed, In Mystic words unriddled future Truths. And the Sibyl in Tibullus speaks of it, as one of her greatest Privileges, placing it in the same rank with that of Virginity, a thing held by her very sacred, tho' not always observed by other Prophets; for Cassandra was Agam●mnon's Concubine; and tho' the condition of a Captive might lay some force upon her, yet 'tis agreed by all, that Helenus married Andromache; and nothing is more commonly known, than that Blind Tiresias was led up and down by his Daughter Ma●●▪ But to return to the Sibyl: Her words in Tibullus are these, — Sic usque sacras innoxia Laurus Ve●●ar, & aeternum sit mihi Virginitas. With holy Laurel may I e'er be fed, And live, and die an unpolluted Maid. Thus much of these Prophets in general; I shall only add, that they, as also other Diviners, were maintained at Athens at the public Charge, having their Diet allowed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Common Hall, as the Scholiast upon Aristophanes observes. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were three sorts among the Grecians, distinguished by three distinct manners of Receiving the Divine Afflatus. One sort were possessed with prophesying Daemons, which lodged within them, and dictated what they should answer to those that enquired of them; or spoke out of the Bellies, or Breasts of the possessed Persons, they all the while remaining speechless, and not so much as moving their Tongues, or Lips; or rather pronounced the Answer themselves, making use of the Members of the Daemoniac. These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. possessed with Daemons; and because the Spirits either lodged, or spoke within their Bodies, they were also named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which Name was also attributed to the Daemons) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This way of Prophesying was practised also in other Countries, and particularly amongst the jews, as also Necromancy: For the Prophet Isaiah denounceth GOD's heavy Judgements upon those that made use of either of them. (a) Cap. VIII. v. 19 His words, as they are translated by the Seventy, run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And if they say unto you, Seek unto them, whose speech is in their Belly, and those that speak out of the Earth, those that utter vain words, that speak out of their Belly: Shall not a Nation seek unto their God? why do they inquire of the Dead concerning the Living? To return: These Diviners were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Eurycles, the first that practised this Art at Athens, as the Scholiast upon Aristophanes hath informed us, at these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Vespis. . Like that fantastic Divination, Which Eurycles of old did first invent, To enter Bellies, and from thence pronounce Ridic'lous Whims.— Mr. Hutchin. They were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Prophesying Daemon, as Hesychius and Suidas have told us: the same is mentioned in the Acts of the Apostles (c) Cap. XVI. v. 16. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translators have rendered it thus: And it came to pass as we went to prayer, a certain Damsel possessed with a Spirit of Divination met us. But the Margin reads Python, instead of Divination, which is a general Name, and may be used in that place, as more intelligible by the Vulgar. Plutarch in his Treatise about the Cessation of Oracles, saith these Familiar Spirits, were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latter Ages: It is absurd (saith he) and childish to suppose that God himself, like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were formerly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but are now named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should enter into the Bodies of Prophets, and make use of their Mouths and Voices, in pronouncing their Answers. As to the Original of this Name (Python) there are various Conjectures; the most probable of which seems to be, That it was taken from Apollo Pythius, the God that presides over all sorts of Divination, and afterwards appropriated by Custom to this species; for so we find a great many Words of a general signification, in time made peculiar to some one part of what they signified before. To give you an Instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the ancient Greeks, was applied to all Kings, as well the just and merciful, as the cruel and whom we now call Tyrannical; but in more Modern Ages, was appropriated to that latter sort, and became a Name of the greatest ignominy, and detestation. On the contrary, Words of a narrow and limited Sense, have sometimes passed their bounds, and taken upon them a more general and unconfined one: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which at first signified only that sort of Prophesying, that was inspired with Rage and Fury; being derived (as Plato, and others after him will have it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from being Mad; and used by Homer (a) Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in that sense, being set in opposition to some other ways of Divination, as that by Dreams, and Entrails, came at length to be a general Name for all sorts of Divination. The second Sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being such as pretended to what we also call Enthusiasm; and differed from the former, because they contained within them the Deity himself; whereas these were only governed, acted, or inspired by him, and instructed in the knowledge of what was to happen. Of this sort were Orpheus, Amphion, Musaeus, and several of the Sibylls. A third sort were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or those that were cast into Trances or Exstasies, and so lay like Men dead, or asleep, deprived of all Sense and Motion, but after some time, (it may be Days, or Months, or Years, for Epimenides the Cretan is reported to have lain in this posture LXXV Years) returning to themselves, gave strange and amusing Relations of what they had seen, and heard. For it was a vulgar Opinion, that Man's Soul might leave the Body, and wander up and down the World; nay, and visit the place of the Deceased too, and see what was done there, and by converse with the Gods and Heroes, be instructed in things useful and necessary for the Conduct of Human Life. Plato, in the tenth Book of his Politics, speaks of one Pamphilus, a Phaerean, that lay ten Days amongst the Carcases of slain Men, and afterwards being taken up, and placed upon the Funeral-pile, to be burned, returned to Life, and related what places he had seen in Heaven, Earth, and Hell, and what was done there, to the astonishment of all that heard him. Plutarch also, in his Discourse concerning Socrates' Daemon, saith, it was reported of the Soul of Hermodorus the Clazomenian, that for several Nights and Days, it would leave his Body, travel over many Country's, and return after it had viewed things, and discoursed with Persons at a great distance; till at last, by the treachery of a Woman, his Body was delivered to his Enemies, who burned the House, while the Inhabitant was abroad. Several other Stories of the same nature, are recorded in History; which, whether true or false, it matters not much, since they were believed, and received as such. Thus much for Natural Divination. I come in the next place to speak something of that, which is called Artificial: In doing which, because Divination, or Prediction by Dreams, bears a somewhat nearer Affinity to the Natural, than the rest, and is by some reckoned amongst the Species of it, I shall therefore in the first place give you an Account of the Customs practised in it. CHAPTER XIII. Of Divination by Dreams. I Shall not in this place trouble you with the various Divisions of Dreams, which do not at all concern my present Purpose; my Design being only to speak of those, by which Predictions used to be made, commonly called Divine: and of these, there were three sorts. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Gods, or Spirits in their own, or under any assumed Form, seemed to converse with Men in their Sleep: Such an one was Agamemnon's Dream, at the beginning of the second Iliad; where the God of Dreams, in the form of Nestor, adviseth him to give the Trojans Battle, and encourageth him thereto, with the promise of certain Success and Victory. Such an one also was the Dream of Pindar, in which (as (a) P●●●ticis. Pausanias reports) Proserpina appeared to him, and complained he dealt unkindly by her, for that he had composed Hymns in honour of all the other Gods, and she alone was neglected by him: She added, that when he came into her Dominions, he should celebrate her Praises also. Not many Days after, the Poet died, and in a short time appeared to an old Woman, a Relation of his, that used to employ a great part of her time, in reading and singing his Verses, and repeated to her an Hymn made by him upon Proserpina. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that wherein the Ideas, or Images of Things, that are to happen, are plainly and clearly represented; and when Things appear in their own shape and likeness: and this is by some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such an one was that of Alexander the Great, mentioned by (b) Lib. I. cap. VII. Valerius Maximus, when he dreamt that he was to be murdered by Cassander: And that of Croesus, King of Lydia, when he dreamt that his Son Atys, whom he designed to succeed in his Empire, should be slain by an Iron Spear, as (c) Lib. I. cap. XXXIV. Herodotus ●elateth. The third Species, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that in which future Events are revealed, by certain Types and Figures; whence it is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an Allegory, as (a) De Allegor. Homericis. Heraclides of Pontus defines it, is a Figure, by which one Thing is expressed, and another signified. Of this sort was Hecuba's, when she dreamt, she had conceived a Firebrand; and Caesar's, when he dreamt he lay with his Mother; whereby was signified, he should enjoy the Empire of the Earth, the common Mother of all living Creatures. From this Species, those, whose Procession it was to interpret Dreams, have desumed their Names, for they are called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from judging of Dreams; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Prying and Looking into them; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were Conversant about them. To one of these three Sorts may all Prophetical Dreams be reduced; but the Distinction of their Names is not always nicely, or critically observed. The first Author of all Dreams, as well as other Divinations, was jupiter, as I have already intimated, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Dreams too come from jove. saith (b) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. But this must not be understood, as if Dreams were thought immediately to proceed from jupiter: It was below his Dignity to condescend to such mean Offices, and therefore Inferior Deities were employed in these, and such like Ministrations. To omit therefore the Apparitions of the Gods, or Spirits in Dreams, upon particular occasions, such as was that of (c) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Patroclus' Ghost to A●hilles, to desire his Body might be interred: The Earth was thought to be the cause of Dreams, saith Euripides (d) Hecub. v. 70. : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hail reverend Earth, from whose prolific womb Sable-winged Dreams derive their Birth. Where the Scholiast gives this Reason for it, viz. That the Earth, by obstructing the passage of the Light of the Sun, causeth the Night, in which Dreams present themselves, and are upon that account imputed to the Earth, as their Mother. Or, that out of the Earth proceeds Meat, Meat causeth Sleep, (Sleep being nothing but the Ligation of the exterior Senses, caused by humid Vapours ascending from the Stomach to the Brain, and there obstructing the Motion of the Animal Spirits, which are the Instruments of Sensation, and all other Animal Operations) and from Sleep come Dreams; but these were esteemed mere Chea●s, and Delusions, as Eustathius telleth us, in his Comment upon the nineteenth Book of Homer's Odys●es, not far from the end; and such as these he saith the Poet speaketh of, when he maketh Dreams to inhabit nigh the Ocean, the great Receptacle of the humid Element, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Near to that Place, where with impetuous force The rolling Ocean takes his rapid course, Near Phoebus' glittering Gates, and that dark Cell, Which Dreams inhabit.— Mr. Hutchin. Others were ascribed to the Infernal Ghosts, as Virgil hath told us, at the end of his sixth Aeneid, Sed falsa ad coelum mittunt insomniae Manes. By this th' Infernal Deities convey Into the upper World fantastic Dreams. Sophocles also beareth me witness herein, when he brings in Electra, saying that Agamemnon, out of a concern for Orestes and his Designs, haunted Clytaemnestra with fearful Dreams, (a) Electra v. 480. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For He, solicitous of those Affairs, In frightful Dreams doth Clytaemnestra haunt. Others were imputed to Hecate, and to the Moon, who were Goddesses of the Night, and sometimes taken for the same Person; were supposed also to have a particular Influence, and to preside over all the Actions, and Accidents of the Night, and therefore invoked at Incantations, and other Night-mysteries, as I shall show afterwards. But the chief cause of all, was the God of Sleep, whose Habitation, as (b) Metam. lib XI. F●b. X Ovid describes it, was among the Cimmerii, in a Den dark as Hell, and in the way to it; around him lay whole swarms of Dreams of all sorts and sizes, which he sent forth when, and whither He pleased; but Virgil assigns to the false and deluding Dreams another place, upon an Elm at the entrance of Hell, In medio ramos annosaque brachia pandit Ulmus opaca, ingens: quam sedem somnia vulgo Vana tenere ferunt, foliisque sub omnibus haerent (a) Aeneid. VI v. 283. . I' th' midst an ancient spreading Elm doth grow Whose clasping arms diffuse a shade below; And here, if Fables done't the World deceive, To every Branch, to every trembling Leaf Clings a fantastic Dream.— Mr. Hutchin. It may be, he supposes this to have been the Receptacle of some part of them, and the rest to accompany the God of Sleep. Ovid tells us He had three Attendants more ingenious than the rest, which could transform themselves into any Shape, and assume any Form; their Names were Morpheus, Phobetor, or Icelos, and Phantasus; the Employment of the first, was to counterfeit the forms of Men, the second imitated the likeness of Brutes, and the last of inanimate Creatures; (b) Ovid. Loc. citat. Excitat artificem, simulatoremque figurae Morphea, non illo jussus solertior alter Exprimit incessus. vultumque, sonumque loquendi; Adjicit & vestes, & consuetissima cuique Verba, sed hic solos homines imitatur. At alter Fit sera, fit volucris, fit longo corpore serpens, Hunc Icelon superi, mortale Phobetora vulgus Nominat. Est etiam diversae tertius ar●is Phantasos; ille in humum, saxumque, undamque, trabemque, Quaeque vacant animâ foeliciter omnia transit. He roused the Antic Fiend; than whom none can More subtly, or more lively mimic Man. The Beaux, the Clown, he'll in their Garbs express And set his Tongue to each Man's proper Phrase, Their Looks, tho' ne'er so different, he can ape; But He's obliged t' assume an Human shape. The different shapes of Beasts a second bears, And now in snaky Wreathe he appears, A hissing Serpent; now again he seems A timorous Bird, thus mixes all extremes. Him Icelos th' Immortal Being's call, But Men Phobetor. Phantasus next, but He, distinct from these, Usurps the uncouth shapes of withered Trees, Of Stones, or other lifeless Substances. Mr. Hutchin. In Virgil, the God of Sleep descended from Heaven upon Palinurus; which is not to be understood, as if Heaven was his proper Seat; but that he was sent thence, by some of the Etherial Gods, by whom He had been called thither: or else He is to be supposed to rove up and down through the Heavens, or Air, to disperse his Dreams among Men, as He sees convenient: (a) Aeneid. V. v 838. Virgil's words are these, — levis aethereis delapsus Somnus ab astris Aëra dimovit tenebrosum, & dispulit umbras; Te, Palinure, petens, Tibi tristia Somnia portans. When nimble Sleep glides through the liquid Air, dispels the Clouds, and makes the Skies more clear, Laden with fearful Dreams, which He doth bear For Thee, unhappy Palinurus— Mr. Hutchin. There was another Deity also, to whom the care of Dreams was committed, called Brizo, from the old Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to sleep: Coelius saith she was worshipped in the Island Delos, and had Boats full of all sorts of Things offered to her, except Fish. But she was thought rather to assist at the Interpretation of Dreams, than to be the efficient cause of them; and is therefore by Hesychius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Account Coelius hath taken out of the eighth Book of Athenaeus, who adds farther, that they used to pray to her for the Public Safety, and Prosperity; but more particularly, that she would vouchsafe to protect, and preserve their Ships. Having treated of the reputed Authors of Dreams, I shall in the next place speak something of the Ways, by which they were supposed usually to come. Now these were two, one for delusive Dreams, which passed through a Gate of Ivory; and another for those that were true, and they passed through a Gate of Horn. Descriptions of these two Gates, you may find every where, both in the Greek and Latin Poets, all which I shall therefore omit, only giving you one, in each Tongue: the first is that of (c) Odyss. XIX. v. 562. Homer, whe●e speaking of Dreams, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second shall be that of (d) Aeneid VI v. 893. Virgil, imitated from the former, (b) Antiq. Lect. lib. XXVII. cap. X. Sun: geminae Somni portae, quarum altera fertur Cornea, quâ veris facilis datur exitus Umbris: Altera candenti perfecta nitens elephanto, Sed falsa ad Coelum mittunt insomnia Manes. Vain, and fantastic are the Dreams, that fly Through the great Gate of polished Ivory, With senseless Whims these to our Heads repair, Gull us with golden Mountains in the Air: But when i' th' Morn we wake, our drowsy Eyes Big with th' expectance of the lovely Prize, With eager haste the giddy Phantasm flies. But no such Whims infest our easy Pate, When Sleep conveys our Dreams through th' other Gate, Composed of polished Horn. For those from hence Are true prophetic Dreams, and full of solid Sense. Mr. Hutchin. In allusion to these Gates, Philostratus saith, they used to represent Dreams in a white Garment, wrapped over a black one, with a Horn in his Hand. And Eustathius, in his Comment upon the forementioned Passage of Homer, hath made several Conjectures concerning it, most of which are so frivolous and trifling, that barely to mention them would be lost labour; and such as desire farther satisfaction, if they think it worth their while, may consult the Author. The Time in which true Dreams were expected, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore Homer telleth us, that Penelope having an auspicious Dream about her Son Telemachus, who was travelling in search of his Father Ulysses, rejoiced the more, because it appeared to her at that time, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Fine Odyss. IV. . But when Penelope awaked, her Breast With greater Joy and Gladness was possessed, Because at Break of Day the Dream appeared. Mr. Hutchin. What Time that was, Grammarians do not agree; some derive it (saith Eustathius) from the privative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to labour and toil, as tho' it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Epenthesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as tho' it should signify the dead of the Night, in which People neither labour, nor walk abroad. Others also think it may signify the middle, or depth of the Night, but for a different reason; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (say they) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. thick, or close compacted; and Hesiod hath used the word in this sense, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— That is, as Athenaeus expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thick Cake, such as the Shepherds, and Labouring Men eat. Others allow it the same Signification, but for a third reason; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (say they) according to the Glossographers, amongst the Achaeans, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the the midst, or height of any thing, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that part of Summer, when the Heat is most violent, Midsummer; and Men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they are in their full Strength; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be the depth, or midst of the Night. But this Signification concerns not our present purpose, for I no where read, that Dreams had any whit the more credit, because they came in the dead of the Night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore was used in another sense, for the time in which they used to milk Cattle, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to milk; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify the Morning, in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Evening milking-time: And that it was used in this sense, is evident from Homer's twentysecond Iliad, where he saith the Dog-star (which riseth a little before the Sun) appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· His words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 26. . — Rushing he shone, As when th' Autumnal Dog-star hastening on To seat himself 'fore Morning in the Sky, Darts down his blazing Beams from high; A dazzling Lustre all around is seen, It burns the brightest in the heavenly Plain. Mr. Dechair. And that this was the Time, in which Dreams were thought to deserve greatest regard, (b) I. Sat. X. 31. Horace assures us, Ast Ego quum Graecos facerem natus mare citra Versiculos, ve●uit me tali voce Quirinus, Post mediam noctem visus, quum somnia vera. — Now being a Roman born, And Grecian Numbers once resolved to try Quirinus kindly did my Wish deny; Methought, the Night near spent, when Dreams are true, 'Twas at the dawn of Day, he came unto my view, And spoke such words as these.— Mr. Dech●ir. And Ovid was of the same opinion, when he said, Namque sub Auroram jam dormitante lucernâ, Tempore quo cerni somnia vera solent. Near Morn, when Lamps are dwindling out their Light, And seem to nod for sleep, that part of Night When Dreams are truest offered to our Sight. Mr. Dechair. Theocritus also agrees with them, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And now Aurora's just about t' appear, When surest Dreams do most excuse our Fear. Mr. Dechair. The reason of this Opinion was this, viz. They thought all the remainders of the Meat upon their Stomaches might by that time be pretty well digested, and gone; for till then Dreams were believed rather to proceed from the Fumes of last-night's Supper, than any Divine, or Supernatural Cause: and therefore Pliny tells us, a Dream is never true presently after Eating, or Drinking; and Artemidorus goes farther yet, when he saith, that there can small credit be given to a Morning Dream, if you have eat too plentifully the Night before; because all the Crudities cannot then be supposed to be carried off. For that reason, they that desired a Prophetic Dream, used to take a special Care of their Diet, so as to eat nothing hard of Digestion, as Beans, or raw Fruit. Some, that they might be sure to be free from Fumes, and sleep with an empty Stomach, were so superstitious as to fast one Day before, and abstain from Wine for three. Fish is not soon, o● eafily digested, and therefore ('tis probable) was thought to obstruct true Dreams; which seems to have been the reason why such quantities of them were offered in Sacrifice to the Goddess Brizo; for it was usual to offer to the Gods the things they had an especial kindness for, or a great aversion from; the former, because they were thought delightful, and acceptable to them; the latter, because they had ●n Antipathy against them, and therefore 'twas believed it afforded no small pleasure to see them burn and perish upon their Altars. (a) Initio Libelli de Audiendis Poetis. Plutarch observes, that the Polypus' Head was prejudicial to those that desired Prophetical Dreams; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — I' th' Polypus' Head Something of Ill, something of Good is bred. because it is sweet and pleasant to the Taste, but disquieteth Men in ●heir Sleep, and maketh them restless, causing troublesome and anxious Dreams; and therefore he compares Poetry to it, because it containeth ●any things, as well profitable, as pleasant, to those that make a right Use of it; but to others is very prejudicial, filling their Heads with ●ain, if not impious Notions, and Opinions. In short, all things ●pt to burden the Stomach, to put the Blood into a Ferment, and ●he Spirits into too quick and agitated a Motion; all things apt to ●reate vain or strange Imaginations, to disturb Men's Rest, or any ●ay hinder the free and ordinary Operations of the Soul, were to ●e avoided; that so the Mind and fantasy being pure, and without any unnatural, or external Impressions, might be the fitter to re●eive Divine insinuations. Some choice there was also in the co●our of their clothes: for Suidas hath told us, it was most proper to ●eep in a white Garment, as if that could conduce to make the Dreams ●nd Visions the clearer. Besides all this, (to omit those that expected Dreams from Amphia●●us, or other Deities, in an Oracular way, of which I have spoken in ●nother place) before they went to Bed, they used to sacrifice to Mer●●●y; so Calasiris in Heliodorus, after he had prayed to all the rest of the Gods, calls upon Mercury, to give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Night ●f good Dreams. Now you must know, Mercury was thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Giver of Sleep, as Eustathius telleth us, and therefore ●●hey usually carved his Image upon the Bed's-feets, which were for that ●●ason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word Homer hath made use of, when he ●ith that Vulcan caught Mars in bed with Venus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 278. . Great massy Chains on every Bedpost round, With a resistless Force God Vulcan bound. Again, in the twenty-third Book of his Odysseys, he hath the same word, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Ver. 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Then having with his Rule first shaped it out, HE a polished Bedpost made.— Tho' others will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Prop, or Support, because by it the Bed was upheld, and supported. However that be, certain it is that one of Mercury's Employments was, to preside over Sleep, and Dreams, and the Night also, with all things that belongs to it ● for so Homer hath told us in his Hymn upon this God, wherein he call● him (b) Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— A thieving God, a Cattle-stealer, one Whose Care are Dreams, and Noises in the Night. After all this Preparation, they went to sleep, big with expectation of knowing whatever they were solicitous, or concerned about, be●o●● the Morning: But if their Fate was revealed in obscure, or Allegory call Terms, so that themselves could not dive into their meaning, the● an Interpreter must presently be consulted. The first of this kind, ● Pliny (c) Lib. VII. cap. V. reports, was Amphictyon, Deucalion's Son: Pausanias (as I hav● told you before) would have it to be Amphiaraus, who, he saith, ha● Divine Honours paid him, for the Invention of that Art: but who ever was the Author of it, it is certain that, amongst the ancient Grecians, it was had in very great Credit, and Reputation, as appears fro● the number of Books written concerning it; for Geminus Pyrius com●pos'd three Books upon this subject, Artemon the Milesian two an● twenty, beside Panyasis the Halicarnassean, Alexander the Myndian, Ph●●bus the Antiochian, Demetrius the Phalerean, Nicostratus the Ephesian, A●●tipho the Athenian; with others, whose Writings are still extant; su●● are Artemidorus, Astrampsychus, Philo judaeus, Achines' the Son of S●●●rimus, Nicephorus, etc. But for all this, it was never in so great reque●● as the other Species of Divination; the many false and frivol●● Dreams that happened to every Man, cast a suspicion upon all the re●● and those that were nothing but delusions, made those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Prophetical, to be called in question; and therefore when the Hero in (d) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer adviseth the Grecians to inquire of so●● Prophet, what means they might use to appease the anger of the God he speaks boldly, and without hesitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Inspired Prophet; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or him that consulted the Entrails of Victims offered in Sacrifice (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify in that place) but when he comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Interpreter of Dreams, he's forced to make a sort of an Apology for what he saith, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But come, let's call some Prophet here, or Priest, Or Dream-Interpreter, for sure, at least Some Dreams are sent from jove. Mr. Dechair Whereby he anticipates a Question, that he foresaw might be proposed to him thus: But why should we ask Counsel of one, whose business is only to expound fallacious, vain Delusions? why should we trust the safety of the whole Army in the Hands of a cunning, pretending Impostor? To this he answers, That indeed there were a great many false, and deceitful Dreams; but that it could not from thence be concluded, that all Dreams were so: for, notwithstanding the many Delusions that appeared, yet for all that, some of them were true, and came from jupiter, the common Father of all Prophetical Predictions, and therefore might be depended upon. After this manner Eustathius has paraphrased the Poet's words. In later Ages Dreams came to be little regarded, except by old doting Women, who were very superstitious in observing them, as (a) Lib. II. Ep. IV. Propertius gives us to understand, when he saith, Quae mea non decies somnia versat anus? A hundred times old Women have I told My frightful Dreams. In more remote Ages, the People that lived near the Gades, and Boristhenes, and the Inhabitants of Telmissus, and Hybla Gereatis, a City belonging to the Cataneans, in Sicily, were famed for their Skill in this Art. The Signs by which they made Conjectures, would be too tedious to mention in this place; if any one has leisure, and vanity enough to employ himself in such solemn and ridiculous Fooleries, let him consult Artemidorus. If Dreams contained in them any thing frightful and terrible, they used to disclose their Fears to some of the Gods, offering Incense, or some other Oblation; and praying, that, if Good was portended, it might be brought to pass: if the contrary, that the Gods would avert whatever ill was boded by them. This telling of Dreams was not appropriated to any particular Deity, for some would discover them to Hercules, others to jupiter, as one doth in Plautus; however, because the Household-gods were nearest at hand, and thought to have a particular Concern and Care for the Family, in which they were worshipped, it was therefore usual to declare Dreams to them, and particularly to Vesta, as you may learn from (a) Lib. I. Ep. XXIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propertius; Vadit & hinc castae narratum Somnia Vestae, Quae sibi, quaeque mihi non nocitura ●orent. Chaste Vesta too my Dreams she went to tell, Such Dreams, as both for You and Me were well. Mr. Dechair. Apollo also had a peculiar Right and Title to this Worship, under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Averruncus, so called from averting Evils, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he presided over, and protected Houses, and therefore, as the old Scholiast upon Sophocles informs us, had Images erected to him in the Porches. Whence, in Sophocles' Electra, Clytaemnestra having seen a terrible Dream, calls upon her Woman thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Ver 635. . Here, bring the Incense, Maid, for I intent To Phoebus straight t' address myself in Prayer, That he would free me from those aching Fears, Which pain my troubled Breast.— Mr. Dechair. And then she begins her Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Great God Apollo, You who from all Harms Our Houses guard, attend my humble Prayer, The Visions which were to my Fancy brought Last night in Dreams, if Good they do portend, Let me enjoy the same; if otherwise, My Enemies may they the Ill receive. Mr. Dechair. But before that, she had discovered her Fears to the Sun, for Chrysothemis tells Electra, she had come to the knowledge of her Dream by that means, being informed by one that overheard her, (a) Ibid. v. 435. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This I was told by one who present was, When to the Sun her Dream she did rehearse. Mr. Dechair. Both the Scholiasts upon that place tell us, that it was done conformably to the ancient Custom of relating Dreams to the Sun; and Tric●●nius giveth this Reason for it, viz. That, because the Sun is contrary to the Night, he might avert, or expel all the Evils that proceeded from it. The same Custom we find also practised by Iphigenia in (b) Taur. v. 43. Euripides, with this difference, that she discloses her thoughts to the Heavens, whereas Clytaemnestra had done it to the Sun alone: Her words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But what new Dreams this present Night affords, To th' Sky I'll tell, if that will benefit. The doing this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But before they were permitted to approach the Divine Altars, they were obliged to purify themselves from all the pollutions of the Night; and therefore in (c) Persis. Aeschylus one saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As first I rose, I to the Rivers went, And washed away those foul Impurities, Which had my Body stained; this being done, I approached the holy Fanes, and offered up A Sacrifice to the Deliv'ring Gods. Mr. Dechair. (a) Lib. VIII. Silius also mentioneth the same Custom, — sub lucem ut visa secundent Oro coelicolas, & vivo purgor in amne. I cleanse myself in running Streams, and pray My Dreams may lucky prove. For it was unlawful to worship the Gods at any time, till they had purified themselves by Water, as I have told you before; but at this time it was more especially required. (b) Sat. II. ver. 16. Persius adds farther, that it was usual amongst the Romans, to dip their Heads five times in the Water, before Morning-prayer, Haec sancte ut poscas, Tiberino in gurgite mergis, Mane caput bis terque, & noctem flumine purgas. And lest your Prayer should speak a sinful Mind, You purge away the Filthiness you find Procured by Night; You to the Tiber go, And down into the Tide You flouncing bow Five times Your Head.— Mr. Dechair. CHAPTER XIV. Of Divination by Sacrifices. DIVINATION by Sacrifices was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was divided into different kinds, according to the diversity of the Materials offered to the Gods. For first they made Conjectures from Signs observed in the External Parts, and Motions of the Victim; then from its Entrails, from the Flame in which it was consumed, from the Cakes and Flower, from the Wine and Water, and several other Things, of which in their order. First then, The Art, whereby Observations were made in killing, and cutting up the Victim, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unlucky Omens were, when the Beast was drawn by force to the Altar, when it escaped by the way, avoided the fatal Blow, did not fall down quietly, and without reluctancy, but kicked, leaped up, or bellowed, bled not freely, was long a dying, showed any tokens of great pain, beat upon the ground, expired with Convulsions, or did any thing contrary to what usually happens at the slaughter of Beasts: These were thought to be certain Signs of the Divine Displeasure. But on the contrary, the Gods were judged to be propitious, and kindly to receive the Devotions paid to them, when every thing was carried on with Ease; when the Victim went voluntarily, and without compulsion to the slaughter, endured the Blow patiently, fell down quietly, bled freely, and expired without groaning. Somewhat also they observed in the wagging of his Tail; whence the Poet saith, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Victim kindly wags his Tail. After this, the Victim being cut open, they made Observations from its Entrails, in which if all things were whole, and sound, had their Natural place, Colour, and Proportion, than all was well: but if any part was decayed, or wanting, if any thing was out of Order, or not according to Nature, Evil was portended. The first and principal part to be observed, was the Liver; for if that was corrupted, they thought that both the Blood, and all the rest of the Body must be so too; and therefore if it was found very bad, they desisted immediately, nor caring what the other Parts might promise; such Signs were for that reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being such as hindered them from going any farther. This observing the Liver was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which also became a general Name for Divination by Entrails, because it was the chief part of it. If the Liver had a pleasing, and Natural Redness, if it was found, without spot, or blemish, if its Head was large, if it had two Heads, or there were two Livers, if its Lappets were turned inwards, than abundance of Prosperity, and Success in their Undertake might be expected. On the other hand, nothing but Dangers, Disappointments, and Misfortunes were to be looked for, if there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as they called it) too much Dryness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tye between the parts, especially if it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a Lappet, or the Liver itself was altogether wanting. Bad Signs also were accounted such as these; If it had upon it any Blisters, Wheals, or Ulcers; were parched, thin, hard, or of an ugly, blackish Colour; had any corrupt and vitiated Humours, was any way displaced; or, lastly, if in boiling it did not conspicuously appear amongst the rest of the Entrails, was polluted with any nasty, corrupt Matter, became very soft, and, as it were, melted into a Jelly. The Concavous part of the Liver was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. belonging to the Family, because the Signs observed there concerned themselves, and their Friends; the Gibbous side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the tokens in it concerned their Enemies: if either of these Parts was shrivelled, corrupted, or any way changed for the worse, it boded ruin to the Person concerned in it; but if large, and sound, or bigger than usual, it was a prosperous Omen. The Romans also used the same Method; for Lucan tells us, Caesar's Victory over Pompey was foretold this way: His words are these, Quodque nefas nullis impune apparuit extis, Ecce videt capiti Fibrarum increscere molem, Alterius capiti pars aegra & marcida pendet, Pars micat, & celeri venas movet improba pulsu. Another Ill-presaging Sign was seen, For of the Liver's Heads one overgrown, And, as 'twere, squeezed was by the other down, Sickish, and withered one side quiet lay, The other leapt, and sportfully did play. Mr. Dechair. The Place, or Seat, where all the parts of the Liver lay, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Place between the parts in the middle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The next thing to be taken notice of, was the Heart, which if it was very little, palpitated much, leapt, was shrivelled, or wrinkled, or had no Fat at all, portended bad Fortune; if there was no Heart to be found, it was a deadly Omen. Next to the Heart, they used to observe the Gall, the Spleen, the Lungs, and the Membranes, in which the Bowels were enclosed. If there were two Galls, if the Gall was large, and ready to burst out of its Skin; then sharp and bloody, but yet prosperous Fights were expected. If the Spleen lay in its own place, was clear and sound, of its natural colour, without wheals, hardness, or wrinkles, it boded nothing but Success; as the contrary Signs presaged Misfortunes: So did also the Entrails, if they chanced to slip out of the Hands of him that offered the Sacrifice; if they were besmeared with Blood, of a livid colour, or spotted; were full of Blisters, or Pimples, filled with corrupt or salted Matter, broken or torn in pieces, or stunk like putrified Bodies; lastly, if Serpents crawling, or any thing else terrible and unusual was found in them. If the Lungs were cloven, the Business in hand was to be deferred; if whole and entire, it was to be proceeded in with all possible speed, and vigour. Other Parts of the Victim did sometimes presage things to come, especially if any thing happened extraordinary, and contrary to the common course of Nature. For Instance, On the day that King Pyrrhus was slain at Argos, his Death was foretold, by the Heads of the Sacrifices, which being cut off, lay licking their own Blood, as Pliny (a) Lib. XI. cap. XXXVII. reports. Another unlucky Omen happened to Cimon, the Athenian General, a little before his Death; for when the Priest had slain the Sacrifice according to Custom, the Blood that ran down, and congealed upon the Ground, was by a great many Pismires carried to Cimon, and placed all together at his great Toe: they were a long Time in doing this, before any man perceived them, but Cimon had no sooner espied them out, but the Augur brought him word, that the Liver had no Head; and in a very short time after that famous Captain died. Hither are to be reduced some other ways of Divination, by things made use of at Sacrifices; as first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divination by the Fire of the Sacrifice. Good Signs were such as these; If the Flames immediately took hold of, and consumed the Victim, seizing at once all the parts of it; wherefore that it might do so, they usually prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dry Sticks, that would easily take Fire; also if the Flame was bright, and pure, and without Noise, or Smoke; if the Sparks tended upward in the form of a Pyramid, if the Fire went not out till all was reduced to Ashes. Contrary Signs were when it was kindled with difficulty, when the Flame was divided, when it did not immediately spread itself over all the parts of the Victim, but creeping along, consumed them by little and little; when, instead of ascending in a straight Line, it whirled round, turned side-ways, or downwards, and was extinguished by Winds, Showers, or any other unlucky Accident; when it crackled more than ordinary, was black, casting forth Smoke, or Sparks, or died before all the Victim was consumed. All these, and such like, were unlucky Omens, and signified the Displeasure of the Gods. Some of these Signs old Tiresias speaks of in (b) Antigon. ver. 1122. Sophocles, as very fatal, and pernicious, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — At the Sacrifice No sparkling Flames from up the Fire flew, But a black Smoke, with cloudy Vapours mixed, That rolled, and smothered all the Place; Scattered abroad the mangled Entrails lay, And Thighs defiled without their wont Fat. Mr. Dechair. Sometimes, when the Entrails foretold nothing certain by Dissection, the Priest made Satisfactory Observations from them in the Fire; and therefore they sometimes took the Bladder, and binding the Neck of it with Wool, (for which reason Sophocles calls the Bladders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) put it into the Fire, to observe in what place it broke, and which way it darted the Urine: sometimes they took Pitch off the Torches, and threw it into the Fire; and if there arose but one entire Flame, it was taken for a good Omen. In matters of War, or Enmity, they took most notice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or uppermost part in the Flame, and the Gall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that Enemies are as bitter as the Gall they burnt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divination by the Smoke of Sacrifices, in which they observed what Windings, and Turnings it made, how high it ascended, and whether in a direct, or oblique Line, or in wreaths; also how it smelled, whether of the Flesh that was burned, or any thing else. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divination by Frankincense, which, if it presently catched Fire, and sent forth a grateful odour, was esteemed an happy Omen; but if the Fire would not touch it, or any nasty Smell, contrary to the Nature of Frankincense, proceeded from it, it boded some iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divination by Wine, and by Water, in which they made Conjectures from the Colour, Motion, Noise, and other Accidents of the Wine, of which Libations were made, and the Holy-water, in which the Victims were washed, and and some parts of them boiled. (a) Aeneid. IV. v. 453. Virgil hath made mention of them both, in the Story of Dido, Vidit, thuricremis cum dona imponeret aris, Horrendum dictu! latices nigrescere sacros, Fusaque in obscoenum se vertere vina cruorem. Offering before the Altar, as she stood, (Amazing Sight!) Lo, into putrid Blood The Wine is changed, the Water, clear before, A sudden, muddy Blackness covers o'er. Mr. Dechair. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divinations by which Predictions were made from the Flower, with which the Victim was besprinkled. Hither also you may refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divination by the Entrails of Fishes, ●or which Tiresias, and Polydamas are said to have been famous: as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which made Predictions by Eggs, and several others. Who was the first Inventor of this Divination, is uncertain, by some it is attributed to Prometheus, the great Father of most Arts. No doubt it was very ancient: And so great Credit it had, that they would desist from the greatest, and seemingly most advantageous Undertake, and attempt things most hazardous, and unlikely to be attained; if the Entrails of Victims dissuaded them from the former, or encouraged them to the latter; take but one Instance out of Plutarch, in the Life of Aristides: When Mardonius the Persian made an Assault upon the Grecians, Pausanias the Lacedaemonian, at that Time General of all the Grecian Forces, offered Sacrifice, and finding it not acceptable to the Gods, commanded the Lacedæmonians laying down their Shields at their foots, to abide quietly, and attend his Directions▪ making no Resistance to any of their Enemies. Then offering a second Time, (for if the first Victim afforded not auspicious Omens, it was usual to offer on, till they obtained what they desired) as the Horse charged, one of the Lacedæmonians was wounded: At this Time also Callicrates, who by report was the most comely, proper Man in the Army, being shot with an Arrow, and upon the point of expiring, said, That he lamented not his Death, (for he came from home to lay down his Life in the Defence of Greece) but that he had died without Action. The cause was heard, and wonderful was the forbearance of the Men; for they repelled not the Enemy that charged them, but expecting their opportunity from the Gods, and their General, suffered themselves to be wounded, and slain in their Ranks; and so obstinate they continued in this Resolution, that tho' the Priests offered one Victim after another without any Success, and the Enemy still pressed upon them, they moved not a Foot, till the Sacrifices proved propitious, and the Soothsayers foretold the Victory. CHAPTER XV. Of Divination by Birds. I Come in the next place to speak of Divination by Birds; the Invention of which is by some ascribed to Prometheus, or Melanipus, the Son of Amythaon and Dorippe; (a) Lib. VII c. LV. Pliny reports that Car, from whom Caria received its Name, was the first that made Predictions by Birds; and Orpheus by other Animals; (b) Phoci●i●. Pausanias telleth us, That Parnassus, after whose Name the Mountain Parnassus was called, first observed the Flight of Birds. This Art was very much improved by Calchas, who, as Homer tells us, was — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Augurs far the best. At length it arrived at such Perfection, and gained so much Credit in the World, that seldom any thing of moment was undertaken, either in Time of War, or Peace, seldom any Honours conferred, any Magistrates created, without the Approbation of Birds: Nay, other Divinations were sometimes passed by unregarded, if not confirmed by them. At Lacedaemon, the King, and Senate had always an Augur attending upon them, to advise with; (a) Antiq. Lect. lib. VIII. cap. I. and Coelius reports, that Kings themselves used to study this Art. The Birds, because they were continually flying about, were thought to observe, and pry into Men's most secret Actions, and to be acquainted with all Accidents; whence that of (b) Avibus. Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None, but perhaps some Bird, knows any thing About my Treasure.— And the Scholiast quotes such another Saying out of him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None sees me, but the Bird that flieth by. There is a Proverb also much to the same purpose; for when they thought themselves secure from the Knowledge of all Persons, they used to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· None is conscious to what I have been conversing about, except perchance some Bird. (c) Loc. citat. Aristophanes hath introduced the Birds themselves, telling what religious observance was paid them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For we to You instead of Hammon are, Instead of Delphi, and Dodona's Oak, Instead of Phoebus; for our Oracles You first consult, then prosecute Designs. The Omens given by Birds were by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the Observers of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But afterwards, these Names were promiscuously used for almost all the Species of Artificial Divination; as Aruspicium, and Augurium were among the Latins. Plato is of Opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was originally a general Name, and written with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying any thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which we make Conjectures of what is to come; but now (saith Aristides) they write it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mega, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give the better grace to it. The Grecian Augurs were not, as the Latin, clothed in Purple, or Scarlet, but in White, having a Crown of Gold upon their Heads when they made Observations, as (a) Gen. Dier. XV. cap. X. Alexander ab Alexandro informs us. They had also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Place, or Seat appointed for that purpose, called sometimes by the general Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Sophocles' (b) Ver. 1115. Antigone: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For sitting in my wont hallowed Place, Whither all Birds of Divination flock, saith Tiresias, when he expected an Omen; and the Scholiast upon that place telleth us, this Seat was peculiarly named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that Tiresias had power to assemble the Birds from all Quarters, when he had Occasion for them. They used also to carry with them writing Tables, as the Scholiast upon Euripides reports, in which they wrote the Names, and Flights of the Birds, with other things belonging thereto, lest any Circumstance should slip out of their Memory. The Omens that appeared towards the East, were accounted fortunate by the Grecians, Romans, and all other Nations; because the Great Principle of all Light and Heat, Motion and Life, diffuses its first Influences from that part of the World. On the contrary, the Western Omens were unlucky, because the Sun declines in that Quarter. The Grecian Augurs, when they made Observations, kept their Faces towards the North, and then the East must needs be upon their Right Hand, and the West upon their Le●t: and that they did so, appears from Homer, who brings in (c) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 239. Hector, telling Polydamas, that he regarded not the Birds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether o' th' Right Hand, towards the gilded East, Or on the Left, towards the dusky West, They take their Flight.— For this reason, the Signs that were presented to them on the Right Hand, were accounted fortunate; and those on the Left, unlucky. On the contrary, the Romans, making Observations with their Faces towards the South, had the East upon their Left Hand, and the West upon their Right; of which I might give you innumerable Proofs, which for brevity's sake I shall pass by, remitting such as desire farther Satisfaction, to Varro, and other Latin Authors. For this reason, whatever was fortunate, the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Romans, Sinistrum, on what Hand soever it appeared. And tho' the Roman Poets do sometimes call things unlucky, Sinistra; yet than they speak Graec● more: and so doth (a) Ec●og. ●. v. 18. Virgil, when he saith, Saepe sinistra cauâ praedixit ab ilice cornix. Oft has th' Illboding Crow from hollow Oaks These miseries presaged.— On the contrary, Statius, tho' the business in hand concerned the Grecians, speaks more Romano, when he saith in his Thebaïs', Signa feras, laevumque tones.— Hence it came to pass, that things awkward, and foolish were called Sinistra; in which sense (b) Ib. v. 16. Virgil has used the word, Saepe malum hoc nobis (si mens non laeva fuisset) De coelo tactas memini praedicere quercus; That is, My Misfortunes were often presaged by the Oaks torn in pieces by Thunder, if I had but had Wit, or Foresight enough to have understood the Divine Prodigies. In (c) Ajace v. 184. Sophocles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same Signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— He means, that if Ajax had been in his right Wits, he would never have committed Actions so foolish and ridiculous; and the old Scholiast upon that Place tells us in express Terms, that the Right Hand signified Prudence, and the Left, Folly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Birds were Fortunate, or Unfortunate, either by their own Nature, or by the Place, and Manner of their Appearance: for the same Birds at different Times have boded different and contrary Events. The Unlucky Birds were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pernicious; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hated, or Ungrateful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Troublesome, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo, q. non Sinistrae, i. e. non sinentes, because they would not permit a Man to proceed in his Undertake; so Sinistra (if we may believe Festus) ●s rather derived à sinendo, than à sinistrâ manu. For the same Rea●on they were also named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they restrained Men from what they had designed. Those that appeared out of their wont Place, or in any Unlucky Place, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words are peculiar to the Soothsayers, tho' they be sometimes applied to other things that are displaced; as when Eu●ipides saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Persons banished, and that had left ●heir own Country; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man distracted and out of his Wits, or any thing against Reason in (a) Ver. 934. Hippolytus, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the contrary, Lucky Birds were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● shall give you a brief Account of some of both sorts, and the Omens signified by them; only give me leave first to tell you, that there were too sorts of Ominous Birds: The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Alites, whose Flight was observed by the Augurs: And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Oscines, which gave Omens by their Voices, and Singing. First then, if a Flock of all sorts of Birds came flying about any Man, it was an excellent Omen, and portended some extraordinary Felicity, or unexpected Success; such as Diodorus Siculus observes happened to Gordius, who from a poor Country Farm, was exalted to 〈◊〉 Kingdom. The Eagle, if she appeared brisk, clapping her Wings, sporting about ●n the Air, and flying from the Right Hand to the Left, was one of ●he best Omens the Gods could give; as (b) De Auguriis lib. I. c IX. Niphus telleth us, out of Appion. King Priamus, designing to go to the Grecian Fleet to redeem Hector, begs of jupiter that he would give him assurance of ●is Protection, by sending his beloved Bird, the Eagle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Command, great jove, the Eagle Your delight, And Queen of Birds, to take her lucky Flight. Let her upon my Right Hand strait appear, And move with noisy Flutt'rings through the Air: This happy Sight some cheerful hopes will give, That from the Greeks my Son I shall receive. Mr. Dechair. Aristander observing an Eagle to fly from their Camp to the Enemies, foretold, that Alexander should obtain the Victory. Observations also were made from the manner of taking their Prey: For instance, (a) Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 160. when Telemachus was at Sparta in search of Ulysses, an Eagle came flying upon his Right Hand, bearing in her Talons a tame Goose, which she had caught in her Roost: from which Omen Helena then foretold, that Ulysses would return, surprise all Penelope's Courtiers in his House, and inflict upon them the Punishment they deserved. And Penelope is said to have made the same Conjecture, from an Eagle that seized upon twenty Geese, feeding in her House. When an Eagle dragged a Fawn by the Feet, and cast it down upon jupiter Panomphaeus' Altar, the Grecians, tho' before quite disheartened, took such Courage, that they gave the Trojans a signal Defeat. On the contrary, when Hector attempted to burn the Grecian Fleet, an Eagle appeared towards the Left Hand, carrying in her Talons a Serpent, which made such Resistance, that she, not able to convey it to her Nest, was forced to let it fall; whereupon Polydamas presently foretold, that Hector would be constrained to desist from his Enterprise. When Penelope's Suitors waylaid Telemachus, there appeared an Eagle on the Left, with a Dove in her Talons; and Amphinomus concluded from that Omen, that their Design would not succeed. When two Eagles appeared, tearing each other with their Talons, and hover over the Assembly wherein the Suitors were, Halitherses foretold that they should be all slain by Ulysses. Lastly, to mention but one Instance more, an Eagle snatching a Javelin out of the Hand of a Soldier of Dionysius the Syracusian, portended the Downfall, and Miseries that Tyrant was to suffer. The Flight of Praetors was very much observed, because (as some say) they do but seldom appear, and their Nests are rarely, or never found; wherefore a Sight so unusual must needs portend something extraordinary: or, (as Herodotus thinks) because Praetors feed only upon Carcases, not meddling with living Creatures; and therefore he tells us, Hercules was always well pleased, when a Vulture appeared to him at the Undertaking of any Enterprise; because he esteemed it the most just of all the Birds of Prey. But Aristotle and Pliny reckon them amongst the Unlucky Birds; and add, that they were usually seen two or three Days before any great Slaughter; and it was the common Opinion, that Praetors, Eagles, Kites, and other Birds of Prey, if they followed an Army, or continued for a considerable Time in any place, were certain Signs of Death, and Bloodshed. The Hawk is a ravenous Bird, and an unlucky Omen, portending Death (saith Niphus) if she appeared seizing upon her Prey; but if the Prey slipped from her, or made its escape, thereby was signified, that the Man should be delivered from all Dangers. The Buzzard, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he has three Stones, was accounted by Phoemonoe a very Ominous Bird. The Faulcon-Hawk, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as (a) Lib. X. c. XIII. Pliny reports, was very lucky to People that were about Marriage, or any Money-business. This Bird was sacred to Apollo, as (b) Odyss. ●. v. 525. Homer tells us; and when Telemachus was solicitous, and troubled in Mind about his Mother's Suitors, appeared in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — This said, a Faulcon-hawk (Apollo sent it) o' th' Right Hand, between The Ship and young Telemachus was seen; Towering he flies, and bears a Dove away, Clinched in his Talons for his dainty Prey; Plucked from the Roots her Feathers all around Fly scattered in the Air, down to the Ground. Mr. Dechair. By which Theoclymenus foretold, that Telemachus should prevail over ●is Enemies. Swallows flying about, or resting upon a place, were an unlucky Omen. In Darius' Expedition against Scythia, the Appearance of ●hem presaged the bad Fortune he afterwards met with, when his Army was totally defeated by the Scythians. The same Birds sitting ●pon Pyrrhus' Tent, and Antony's Ship, are said to have signified ●he overthrow of the Armies of both those Generals. Owls were for the most part looked upon to be unlucky Birds, ●ut at Athens were Omens of Victory and Success, being sacred ●o Minerva, the Protectress of that City; and therefore the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was usually applied to Persons, whose Undertake 〈◊〉 with Success. (c) Themist●cle. Plutarch reports, that when Themistocles was consulting with the other Officers, upon the uppermost Deck of the Ship, and most of them opposed him, being unwilling to hazard a Battle, an Owl coming upon the Right side of the Ship, and lighting upon the Mast, so animated them, that they unanimously concurred with him, and prepared themselves for the Fight. But in other places i● was otherwise, as we are told by (a) Histor. Anim. lib. XV. c. LIX. Aelian, who saith, that Owl● were unlucky Omens, when they appeared to Men going about any serious Business: an Instance of which we have in King Pyrrhus, whose inglorious Death at Argos was portended by an Owl, which came and sat upon the top of his Spear, as he held it in his Hand. And fo● this Reason, when Diomedes and Ulysses went as Spies to the Trojan Camp, tho' it was Night, the most proper Time for Owls to appea● in, yet (b) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer reports, that Minerva gave them a lucky Omen, by sending an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Hern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— As they were marching on, a lucky Hern Minerva sent— Where Eustathius saith, that this Bird was a Token of Success, to Me● that lay in Ambush, or were engaged in any such secret Designs. Ye● Owls were not at all times esteemed inauspicious, as appears fro● Hieron, at whose first Admission into Military Service, an Eagle came and sat upon his Shield, and an Owl upon his Spear; by which wa● signified, that he should be Valiant in War, and Wise in Counsel, and at length arrive to the Dignity of a King. This Story you may find in justin, at the end of his Third Book. The Dove in Homer is a lucky Bird. So also was the Swan, espe●cially to Mariners, being an Omen of Fair Wether; for which w● have a reason in Aemilius, as he is cited by Niphus, Cygnus in auspiciis semper laetissimus ales, Hunc optant Nautae, quia non se mergit in undis. The Mariner, when tossed by angry Seas, Strait for a Swan, the luckiest Omen, prays; For she herself i' th' Waters ne'er doth drown. Crows, and Ravens, if they appeared about an Army, were dan●gerous Omens. If they came croaking upon the Right Hand, it wa● a tolerable good Omen: if on the Left, a very bad one; as also th● Chattering of Magpies seems to have been. When Alexander entere● into Babylon, and Cicero fled from Antony, their Deaths were foretold by the Noise of Ravens: And these Birds alone were thought to have any sense of their own Predictions, because (as (a) Lib. X. cap. XII. Pliny writeth) the worst Omens were given by them, when they made a harsh sort of a Noise, rattling in their Throats, as if they were choked. Cocks were also accounted Prophetical, especially in Matters of War, for they were sacred to Mars, and therefore are called by Aristophanes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were usually offered in Sacrifice to him, and pictured with him. The Crowing of Cocks was an auspicious Omen, and presaged Themistocles' Victory over the Persians; in Memory whereof he instituted an Annual Feast, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was observed by Fight Cocks in the Theatre. And that Signal Victory, wherein the Boeotians overthrew the Lacedæmonians, was foretold by the Crowing of Cocks some whole Nights before, which was interpreted to be an Omen of Success; because the Cock, when he is overcome, sits silent and melancholy; but when he obtains the Victory, struts and crows, and as it were Triumphs over his vanquished Enemy. On the contrary, if a Hen was heard to crow, they thought some dreadful Judgement was hanging over their Heads. Thus I have given you a short Account of the Principal Birds, that were esteemed Ominous; I am not ignorant that there were several others, by which they made Predictions, and several other ways of Foretelling from those I have already mentioned; but what I have said, is, I think, sufficient; and therefore shall not be much farther tedious to you. Only I must not forget to tell you, That there were some that pretended to understand the Language of Birds, and thereby to be privy to the most secret Transactions; such an one was the famous Magician Apollonius the Tyanean, of whom it is reported, that as he was sitting in a Parlour with his Friends, there came a Sparrow, and chattered to a flock of Birds that were before the Window; Apollonius having heard the noise, said, She invited them to a Feast, at such a certain place, where a Mule loaden with Corn, had let his Burden fall: the Company, desirous to know the truth of the Business, rose up immediately, went to the place, and found it as he had told them. Democritus also was a pretender to this piece of Skill, and gave out, that he could teach others the Method of attaining it; which he did by telling them the Names of certain Birds, out of a mixture of whose Blood a Serpent would proceed; which being eaten, would without any farther trouble, inspire into them this Knowledge. It is also feigned of Melampus, that he arrived at this Art, by having his Ears licked by Dragons. Such another Story Eustathius relates of Helenus, and Cassandra, the Children of Priamus, the Trojan King; viz. That being left in Apollo's Temple, Serpents came to them, and rounding themselves about their Ears, made them so quick of Hearing, that they could discover the Counsels, and Designs of the Gods. I must add one thing more, out of Apuleius; viz. That when any Unlucky Night-Birds, as Owls, Swallows, Bats, etc. got into a House; to avert the bad Omen, they took especial care to catch them, and hang them before their Doors, that so the Birds themselves might undergo, or atone for those Evils, which they had threatened to the Family. Thus much for Birds. It will be convenient in the next place, to speak something concerning the Predictions made by Infects, Beasts, and Signs in the Heavens. First then, Ants were made use of in Divination, as may appear from the Instance given in the last Chapter, where I told you, Cimon's Death was presaged by them. Another Instance you may have in Midas, the Phrygian King; for when he was a Boy, and fast asleep, Ants came, and dropped grains of Wheat into his Mouth; whereupon the Soothsayers being consulted, foretold, that he would be the richest Man in the World. Bees were esteemed an Omen of future Eloquence, as appears from the Story of Plato; for as he lay in the Cradle, Bees are said to have come to him, and sat upon his Lips; whereupon the Augurs foretold, that he should be famous for Sweetness of Language, and delightful Eloquence. And Pindar is said to have been exposed, and nourished by Bees with Honey instead of Milk. Other things also were foretold by them: But the Romans esteemed them an Unlucky and very dreadful Omen, as you may see in Plutarch's Life of Brutus. There was a Locust green, and slow in Motion, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was observed in Soothsaying, as Suidas taketh notice. Toads were accounted Lucky Omens. Snakes also, and Serpents were Ominous; as appears by the Serpent, that, in Homer's second Iliad, devoured eight young Sparrows, with their Dam; which was by Calchas interpreted to signify, that the Siege of Troy should continue nine whole Years. Boars were unlucky Omens, boding an unhappy Event to all the Designs of Persons that met them. I shall mention but one more; viz. the Hare, a most cowardly, and timorous Animal; and therefore appearing in time of War, it signified vanquishment, and running away: When Xerxes had prepared an innumerable Army to invade Greece, it happened that a Mare brought forth a Hare; which Prodigy was a Presage of Xerxes' base and cowardly Flight, after his Fleet was destroyed by Themistocles. I come in the last place to speak a word or two concerning Omens from Heaven. I do not mean those, by which Philosophers and Astrologers made their Predictions; but such as were usually observed by the common People: such were Comets, which were always thought to portend something dreadful, according to that trite saying, — numquam visa est impune Cometa. Such also were Eclipses of the Sun, or Moon, with which several Armies have been so terrified, that they durst not engage their Enemies, tho' upon never so great Advantages. Plutarch, in his Treatise of Superstition, reports, That Nicias, the Athenian General, being surrounded on every side by his Enemies, was struck into such a consternation by an Eclipse of the Moon, that he commanded his Soldiers to lay down their Arms, and so, together with a numerous Army, tamely yielded up himself to the slaughter. For the true cause of them being unknown, they were imputed to the immediate operation of the Gods, that were thought thereby to give notice of some signal and imminent Danger: and so strongly were the Vulgar possessed with this Opinion, that Anaxagoras brought himself into no small danger, by pretending to assign a Natural reason for them. Lightnings also were observed; and if they appeared on the Right Hand, accounted Good Omens; but if on the Left, Unlucky: as Eustathius hath observed, in his Comment upon the second Iliad; where Nestor tells the Grecians, earnestly desiring to return into their own Country, That jupiter had made a promise, that they should take Troy, and confirmed it by Lightning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Ominous Lightning gave the lucky Sign. Other Meteors also were observed by the Soothsayers, as the Ignis Lambens, which was an excellent Omen, presaging future Felicity; as appears from Servius Tullius, whose Promotion to the Kingdom of Rome was foretold by it. The Argonauts, in their Expedition to Colchos, were overtaken by a dangerous Tempest, near the Sigian Promontory; whereupon Orpheus made supplication to the Gods for their Deliverance; a little after, there appeared two Lambent Flames about the Heads of Castor and Pollux, and upon this ensued a fine gentle Gale, the Winds ceasing, and the Sea becoming calm and still: This sudden alteration, begot in the Company a Belief, that the two Brethren had some Divine Power and Efficacy, by which they were able to still the raging of the Sea; insomuch that it became a Custom for Mariners, whenever they were in any dangerous Storms, to invoke their Assistance. If the two Flames (which from this Story are called by the Names of the two Heroes) appeared together, they were ever after esteemed an excellent Omen, foreboding good Wether; and therefore Theocritus, in his Hymn upon the Dioscuri, praiseth them for delivering poor Seamen, ready to be swallowed up by the Deep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when the gaping Deep would fain devour The tattered Ship, You hindered with Your Power. The stormy Winds that vex the troubled Seas, At Your command, their roaring Blusters cease; The piled up Waves are stilled, and quiet lain, An even Calmness makes a watery Plain. The Clouds that had before obscured the Sky, Vanish away, and quickly dispersed fly. The Bears, and other lucky Stars appear, And bid the Seamen Safety not to fear. Mr. Cre●cb. Horace speaketh to the same purpose, calling these two Meteors Stellae, or Stars, Dicam & Alciden, puerosque Ledae: Hunc equis, illum superare pugnis Nobilem; quorum simul alba Nautis Stella refulsit, Defluit saxis agitatus Humour Concidunt Venti, fugiuntque Nubes, Et minax (quod sic voluere) ponto Unda recumbit (a) Carm. lib. 1. . Alcides' next my Muse must write, And Leda's Sons; one famed for Horse, And one in close, and Handy Fight Of haughty Bravery, and of noble Force. When both their Stars at once appear, The Winds are hushed, they rage's no more, (It is their will) the Skies are clear, And Waves roll softly by the quiet Shore. Mr. Creech. If one Flame appeared single, it was called Helena, and was a very dangerous Omen, portending nothing but Storms, and Shipwrecks; especially if it followed Castor and Pollux by the Heels; and, as it were, drove them away. Tho' Euripides, in his Orestes, makes them all prosperous and desirable Signs, where speaking of Helena, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For being sprung from jove, she needs must be Immortal too; and with her Brethren share The Heavenly Regions, where her glorious Beams Will shine alike, to help the Mariner. Mr. Dechair. The Winds also were thought to contain in them something Prophetical, and were taken notice of in Soothsaying; as appears from (a) Thebay. III. Statius, when he saith, — Ventis, aut alite visae Bellorum proferre diem.— And as the Birds, or boding Winds presage, Differ the fatal day of Battle. I might add a great many others, which I shall pass by, only mentioning one more; viz. the Thunder, the Noblest, and most ob●er●ed of all the Heavenly Omens. It was Good, or Bad, like other Signs, according to its different Position; for on the Right Hand, 〈◊〉 was lucky; on the Left, unfortunate. Thunder in a clear and se●ene Sky, was a happy Sign, and given by jupiter in (b) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 102. Homer, as ● confirmation, that he granted the Petitions made to him. The Poet's words are these, where he speaks of Ulysses that had been supplicating the God for some Sign, to encourage him in his Enterprise ●gainst Penelope's Courtiers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus prayed the Sire: and Alwise jupiter Forthwith, propitious to his earnest Prayer, A Clap of Well-presaging Thunder sent, From bright Olympus' Crystal Firmament, Which glads his Soul.— Mr. Hutchin. To avert unlucky Omens given by Thunder, it was usual to ●ake a Libation of Wine, pouring it forth in Cups. And they ●●ood in so much fear of Lightning, that they adored it, as (c) Lib. XXVIII. cap. II. Pliny ●bserves, and endeavoured to avert its malignant Influences, by hissing, ●nd whistling at it; which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is evident from (d) Vespis. Aristophanes, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If I cast forth Lightning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they'll hiss; where the Scholiast observes, that it was usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hiss at the Lightning. CHAPTER XVI. Of Divination by Lots. OF Lots there were four sorts, viz. Political, Military, Lusorious, and Divinatory: the three first do not at all concern my present purpose, however treated of by some in this place. Of the Prophetical there were divers sorts, two of which were most in use, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a sort of Divination by Verses, wherein 'twas usual to take Fatidical Verses, and writing them upon little pieces of Paper, put them into a Vessel, and so draw them out, expecting to read their Fate in the first Draught. This was often practised upon t●e Sibylline Oracles, which were dispersed up and down in Greece, Italy, and all the Roman Empire: whence it is, that so frequent mention i● made in Authors of the Sorts Sibyllinae. Sometimes they took a Poet, and opening in one, or more places▪ accepted the first Ver●e they met with, for a Prediction. This was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Rhapsodies of Homer; and, as some are of Opinion, proceeded, at the first, from the Esteem which Poets had amongst the Ancients, by whom they were reputed Divine, and Inspired Persons. But, as Homer had of all the Poets the greatest Name, so also the Sorts Homericae of all others were in the most Credit: Yet Euripid●●, and other Poets were not wholly neglected, but had some share in this Honour. Virgil also, and the Latin Poets, were made use of in this way, as appears as well from other Instances, as that remarkable one of Severus, whose Promotion to the Roman Empire was foretold by opening at this Verse, Tu regere Imperio populos, Roman, memento. Remember, Roman, with Imperial Sway To rule the People.— The Christians also practised the like on the Bible, according to that of Nicephorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. He judged it necessary to dip into the Psalter, th●● there he might find a Support, or Defence against the Distress 〈◊〉 laboured under. And Heraclius is reported by Cedrenus, to have asked Counsel of the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to have been thereby persuaded, to winter in A●bania. And Saint Augustin himself, tho' he disallows this Practi●e 〈◊〉 Secular Affairs, yet seems to approve of it in Spiritual Matters, as appears from his (a) Epist. CXIX. Epistle to januarius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a sort of Divination, wherein they made Conjectures, by throwing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lots; where you may observe, 〈◊〉 Lots were called in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the 〈◊〉, sorts; to distinguish them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sors, which in the ●●●gular number usually signified the Hint, or Occasion given to ●●●iners, to make their Conjectures by, as the Scholiast upon 〈◊〉 reports. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were usually black and white Beans; ●●ongst the Ancients little Clods of Earth; Pebbles also, Dice, or such 〈◊〉 things, distinguished by certain Characters, or Marks: these they 〈◊〉 into a Vessel, and having made Supplication to the Gods, to 〈◊〉 them, drew them out, and according to the Characters, con●●●tured what should happen to them. All Lots were sacred to 〈◊〉, whom they thought to preside over this Divination; and there●●● the Ancients, as (b) Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 548. Ed. ●asil. Eustathius observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. for Good Luck's sake, and that Mercury might be propitious to them, ●●d with the rest of the Lots, to put in one, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mercury's Lot, which was an Olive-leaf, and was drawn 〈◊〉 before the rest. This Divination was either invented, or at least so much practised by the Thriae, who were three Nymphs, that nursed Apollo, that at length the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be a Synonymous 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crowds of your Lot-diviners every where, But few true Prophets.— To this Species of Divination we may reduce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●● Prophesying by Rods, mentioned also in the Holy Writings, wherein (c) Cap. IU. v. 12. Hosea, amongst other abominable wickednesses committed by the Israelites, reckons this as none of the smallest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translation renders it thus, My people ask counsel at their Stocks, and their Staff declareth unto them; for 〈◊〉 spirit of Whoredom hath caused them to err, and they have gone a whor●●● from under their God. The Manner of it seems to have been thus; T●●y took small Sticks, and having put certain Characters upon them, 〈◊〉 them into a Vessel, and then drew them out. Not much diffe●●●● was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which Divination was made by Arrows, ●aken together in a Quiver. Others are of opinion, that the Arrows were cast into the Air, and the Man was to steer his course the sam● way, that the Arrow inclined in its descent. And the like has bee● practised, even in our Days, upon Sticks erected. This seems to be the Divination said to be used by Nabuchadnezzar, in Ezechiel, where he deliberates about invading the Israelites, and the Ammonites: The words are these, as they are rendered by our Translators; (a) Cap. XXI. v. 20. 〈◊〉 a way, that the sword may come to Rabbath of the Ammonites, and 〈◊〉 Juda in Jerusalem the defenced. For the King of Babylon stood at 〈◊〉 parting of the way, at the head of two ways, to use divination: he 〈◊〉 his Arrows bright, (the Septuagint Translation speaks not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he consulted with Images, he looked into the Liver. At 〈◊〉 right hand was his Divination for Jerusalem, to appoint Captains, to 〈◊〉 the mouth in the slaughter, to lift up the voice with shouting, to appoint ●●tering Rams against the Gates, to cast a Mount, and to build a Fort. 〈◊〉 because the Prophet speaks of making his Arrows bright, some 〈◊〉 Opinion, that he divined by looking upon the Iron-heads of the Arrows, and observing the various appearances in them; in the same manner, as some in our Days, pretend to tell Fortunes, by looking upon their Nails, saith Clarius upon the place. Another Method of Divination by Rods was used by the Scythians, and is described 〈◊〉 (b) Lib. IU. Herodotus. From the Scythians it was derived, with some alteration, to the Germans, and is described by (c) Lib. de Morib. German. Tacitus. Others also you may read of in (d) Lib. X●. Strabo, (e) Lib. XII. Athenaeus, and (f) Lib. XXIX. Ammianus Marcelli●●●; but these, and some others, I shall pass by, as not pertinent to my present Design. Another way of Divination by Lots was used in Greece, and Rome, which was this: The Person that was desirous to learn his Fortune, carried with him a certain number of Lots, distinguished by several Characters, or Inscriptions, and walking to and fro in the public Ways, desired the first Boy that met him, to draw; and 〈◊〉 that which came forth, agreed with what he had conceived in 〈◊〉 Mind, it was taken for an infallible Prophecy. This Divination is by Plutarch, in his Treatise about Isis and Osiris, said to be derived from the Egyptians, by whom the Actions and Words of Boys were carefully observed, as containing in them something Divine, and Prophetical; and that for a reason no less absurd, than the Practice 〈◊〉 self; all the grounds they had for it being only this, viz. That 〈◊〉 having wandered up and down, in a fruitless search after Osiris, happened at last upon a Company of Boys at Play, and was by 〈◊〉 informed about what she had so long sought for in vain. To this Custom of Divining by Boys, as some think, (g) Lib. I. Eleg. III. Tibullus allude●, when he saith, Illa sacras pneri sorts ter sustulit, illi Rettulit è triviis omina certa puer. Thrice in the Streets the sacred Lots she threw, And thence the Boy did c●rtain Omens show. But I am rather of Opinion, that the Poet speaks of a different kind of Lots, which was this: In the Market, Highways, and other places of concourse, it was usual for a Boy, or Man, whom the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stand with a little Tablet, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon which were written certain Fatidical Verses, which, according as the Dice light upon them, told the Consultants what Fortune they were to expect: Sometimes, instead of Tablets, they had Pots, or Urns, into which the Lots were thrown, and thence drawn by the Boys; and I am the rather inclined to think the Poet's Words are to be understood in this Sense, because he saith, the Woman herself, that had a mind to ●e instructed, what was to befall her, took up the Lots; which can never be meant of the Boy's drawing Cuts out the Woman's Hand. Artemidorus, in his Preface, speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Diviners in the Marketplace; and the Sorts viales were very common at Rome: the Circus was thronged with those, and a great many other Diviners, which the poor, silly Women used to consult, as (a) Sat. VI v 851. juvenal witnesseth: His words are these, Si mediocris erit, spatium lustrabit utrumque Metarum, & sorts ducet: frontemque, manumque Praebebit vati crebrum poppysma roganti. Divitibus responsa dabit Phryx augur, & inde Conductus, dabit astrorum, mundique peritus; Atque aliquis Senior qui publica fulgura conduit. Plebeïum in Circo positum est, & in ●ggere fatum; Quae nudis longum ostendit cervicibus aurum, Consulit ante Phalas, Delphinorumque columnas An saga vendenti nubat caupone relicto. The middle sort, who have not much to spare, Into the crowded Circus strait repair, And from the cheaper Lots their Fortunes hear. Or else to cunning Chiromancers go, Who clap the pretty Palm, and thence their Fortunes know. But the rich Matron, who has more to give, Her Answers from the Brachman will receive. Skilled in the Globe and Sphere, he gravely stands, And with his Compass measures Seas, and Lands. The Poorest of the Sex have still an Itch To know their Fortunes, equal to the Rich; The Dairy-maid inquires if she may take The trusty Tailor, and the Cook forsake. Whereby it appears, that Lots had very small Credit in Juvenal's Days, being consulted only by the meaner sort, and such as were not able to be at the charge of more reputable Divinations. Didymus tells us, this was done by jupiter, who being desirous, that Apollo should preside in chief over Divination, brought Lots, which are said to have been invented by Minerva, into disrepute. CHAPTER XVII. Of Divination by Ominous Words, and Things. ANOTHER sort of Divination there was, very different from all those I have hitherto spoken of, which foretold things to come, not by any studied Methods, but by certain Accidents, and Casual Occurrences, that were thought to contain in them Presages of Good, or Evil. Of these there were three sorts: The first was of Things Internal, by which I mean those that affected the Persons themselves. The second, of Things External, that only appeared to Men, but did not make any Impression upon them. The third were Ominous Words. Of these in their order. First of those Omens that Men received from themselves, which are distinguished into four Kind's: 1. Marks upon the Body, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spots like Oil. Secondly, sudden Perturbations, seizing upon the Mind; such were the Panici terrores, Panic Fears, which were sudden Frights, and Consternations, that seized upon Men, without any visible cause, and therefore were imputed to the Operation of Daemons, especially Pan, upon Men's Fancies. Of these there is frequent mention in History; as when Brennus, the gallic General, had been defeated by the Greeks, the Night following, He, and the remainders of his Troops were seized with such Terrors, and Distractions, that, ignorant of what they were a doing, they fell together by the Ears, wounding, and killing one another, till they were all utterly destroyed Such another Fright gave the Athenians a great Advantage against the Persians, insomuch that Pan had a Statue erected for that piece of Service; as appears from one of Simonides' Epigrams, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grateful Miltiades raised this Monument, That Me Arcadian Pan doth represent; Because I aided him, and Warlike Greece Against the Powerful Medes.— The reason why these Terrors were attributed to Pan, was, because when Osiris was bound by Typho, Pan and the Satyrs appearing, cast him into a Fright. Or, because he frighted the Giants, that waged war against jupiter. In these Terrors, whereof there was either no apparent Cause, or at lest none answerable to the greatness of the sudden Consternation; it was a good Remedy do to something quite contrary to what the Danger would have required, had it been such as men vainly imagined. Thus Alexander caused his Soldiers to disarm themselves, when they were on a sudden in a great Fear of they knew not what. All sudden and extraordinary Emotions and Perturbations, in Body, or Mind, were looked upon as evil Omens; such was that of Penelope's Courtiers described by (a) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 345 Homer, and said to have been caused by Minerva, their implacable Enemy; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Courtiers strait offended Pallas seized With profuse laughter, not to be appeased; And raving frantic thoughts, they now appear Overwhelmed with laughter, not what first they were: Their Eyes with briny tears o'erflowed, their Food Amazing Sight! seemed changed to putrid Blood. Nothing their anxious thoughts doth entertain, But lamentable grief.— An Augur that was present amongst them, was affrighted at so dreadful an Omen, and presently broke out into this Exclamation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;— Ah wretched Men! what Fate is this you bear? The third sort of Internal Omens, were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Palpitating. Such were the Palpitations of the Heart, the Eye, or any of the Muscles, called in Latin Salissationes; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a Ringing in the Ears; which if it was in the Right Ear, was a lucky Omen; so also was the Palpitation of the Right Eye, as Theocritus telleth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;— My Right-Eye twinkles.— (a) De Augur. l. I. c. IX. Niphus hath enumerated all the Parts of the Body, with all the Omens to be gathered from the Palpitations of each of them; whom you may consult at leisure. Melampus, the famous Fortune-teller, dedicated a Book upon this subject to Ptolomee Philadelphus: Another to the same purpose was composed by Posidonius, as Suidas reports; the Title of which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fourth sort of Internal Omens, were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sneezing which were so superstitiously observed, that Divine Worship was thought due to them; tho' some say this Adoration was only an Expiation of the Omen: Others are of Opinion, as (b) In Athen●um l. II. c. XXV. Casaubon observes, That Sneezing was a Disease, or at least a Symptom of some Infirmity; and therefore when any Man Sneezed, it was usual to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, May you Live; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GOD bless you. To this Custom Ammian alludes, in an Epigram upon a Fellow with a long Nose, which he saith was at so great a distance from his Ears, that he could not hear himself Sneeze, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His long-beaked Snout, at such a distance lies From his dull Ears, that he ne'er hears it Sneeze; And therefore never does he say, GOD bless. Where you may observe, That it was not only usual for Persons that stood by, to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also for Men when themselves Sneezed. However it be, it is certain, that Sneezing was accounted sacred, as appears from (c) Loc. ci●at. Athenaeus, who proves that the Head was esteemed holy; because it was customary to swear by it, and adore as holy the Sneezes that proceeded from it: And Aristotle tell us in express Terms▪ That Sneezing was accounted a Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaubon also has proved the same, out of (d) De Expedit. C●ri lib. III. Xenophon; where he reports, that the Soldiers with one accord worshipped it as a God. But it is scarce supposable, they could be so far immersed in ignorance, as to think every Act of Sneezing a Deity; nor do Aristotle's words necessarily imply they did; for no more need be understood by them, than that there was a God of Sneezing, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Xenophon may be expounded the same way, viz. That when the Soldiers heard a Sneeze, they worshipped the God, i. e. the God of Sneezing: Or it may be, no more is meant, than that they worshipped God, perhaps in the usual form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by casting up some other short Ejaculation to any of the Gods, to avert the Omen. However, it is certain that great regard was given to Sneezing, insomuch that if a Man Sneezed at such a Time, or on such a side, it was ●●ough to persuade them to, or discourage them from any Business of the greatest moment. Euphrantides reports, that a Sneeze upon the Right Hand was used by Themistocles to his Soldiers, as a prevailing Argument to persuade them to fight. Such a Sneeze happening, whilst Xenophon was making a Speech, was thought a sufficient Reason to constitute him General. And Socrates himself, tho' a great despiser of Heathen Superstitions, judged it not unreasonable, to catch advice from another Man's Nose, and make a Sneeze serve instead of an Admonition from the Daemon, that is said to have continually attended upon him, giving him Counsel how to demean himself upon all Occasions. Sneezing was not always a lucky Omen, but varied according to the alteration of Circumstances: for once when Xenophon was persuading ●is Soldiers to encounter the Enemy, a Sneeze was accounted so dangerous an Omen, that they were forced to appoint public Prayers, ●or the Expiation of it. If a Man Sneezed in the Morning, it was a good Omen; but if in the Afternoon, a bad one; the reason of which is accounted for by Aristotle, in his Problems. If a Man Sneezed at the Table, while they were taking away; or if another happened to Sneeze upon his Left Hand, it was unlucky; if on the Right Hand, fortunate. If in the Undertaking any Business, two, or four Sneezes happened, 'twas a lucky Omen, and gave Encouragement to proceed; if more than four, the Omen was neither Good, nor Bad; if one, or three, it was unlucky, and dehorted them from proceeding in what they had designed. If two Men were deliberating about any Business, and both of them chanced to Sneeze together, it was a prosperous Omen, as (a) De Auguriis cap. VIII. Niphus relates, in his Book of Auguries, where he has enumerated a great many other Circumstances in Sneezing, and the Omens thought to be given by them. I come in the next place to speak something concerning the Omens that appeared to Men, but were not contained in their own Bodies; o● which there were several sorts: As first, The Beginnings of Things ●ere looked upon to contain something ominous; as Ovid has observed, Rerum principiis omina inesse solent; Ad primam vocem timidas advertimus aures, Et primum visam consulit Augur avem. Hither also are to be referred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Omens offering themselves in the way, of which Polis, and Hypocrates (not the Physician) are said to have written Books. Such as these were, the meeting of an Eunuch, a Black, an Ape, a Bitch with whelps, a Fixon with Cubs; a Snake lying so in the Way, as to part the Company; a Hare crossing the way. A Woman working at her Spindle, or carrying it uncovered, was thought to be very prejudicial to any Design, and to blast whatever Hopes they had conceived about any thing; especially about the fruits of the Ground. A Weezle crossing the way, was a sufficient Reason to defer a Public Assembly for that Day; it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Artemidorus gives the Reason, why it's Running by was so much taken notice of; viz. because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (as Mr. Bogan explains it) the Letters in each word signify the same Number, viz. 42. All these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. unlucky, and abominable Sights. Another sort of External Omens were those that happened at home, and the Divination that observed them, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning which it is reported, that Xenocrates wrote a Treatise. Such as these were the coming in of a black Dog, a Mouse eating a 〈◊〉 of Salt, the appearing of a Snake, or Weasel upon the Housetop. This sort of Divining by Beasts, is reported by Suidas, to have been invented by Telegonus. Such also were the Throwing down of Salt, the Spilling of Water, Honey, or Wine, ●aking the Wine away, while any Person was drinking, a sudden Silence, and ten thousand other Accidents. In putting on their Clothes, the Right side must be served first; and therefore if a Servant did but give his Master the Left Shoe first, he was sure to have it thrown at his Head. Hither also may be referred the various Actions that were thought to contain in them Good, or Bad Fortune. For Instance, At Fea●●s it was accounted lucky to crown the Cup with a Garland, — Pateramque Coronâ Induit— And with a Garland did the Cup surround. saith Virgil: And, Vina coronant, in imitation of Homer's Heroes, who used to drink out of Cups, that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of which (saith Eustathius, out of Athenaeus) was this, viz. Because a Garland represents a Circle, which is the most capacious, and compl●●● of all Figures. It was usual also, to carry home the Fragments 〈◊〉 at Sacrifices, for good Luck's sake, as I have observed in another place; and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were thought 〈◊〉 contribute to the preservation of their Health (a) Hesychius. etc. Thus much for Ominous Actions, and Accidents, whereof I have only given yo● some that were most remarkable and usual; for it would be an endless Undertaking, to enumerate all of them, every Day's Reading being able ●o furnish almost infinite numbers. In the last place, I come to speak something of Ominous Words, which as they were Good, or Bad, were believed to presage accordingly. Such Words were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●s the Latin Omen is so called, q. Oremen, quia fit ab ore, i. e. because it proceeds from the Mouth, saith Festus: You may render them Voices, ●or Tully hath called them by the Name of Voces: The Pythagoreans (saith he) used to observe the Voices of Men, as well as of the Gods. This sort of Divination, was most in use at Smyrna (as Pausanias reports) where they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Temple, in which Answer●●ere returned this way; and Apollo Spodius gave Oracles in Thebes, ●●●er the same Manner, as I have already told you: But the first In●ention of it is attributed to Ceres. Words that boded Ill, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ●e that spoke them, was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as E●●ipides terms it; where he speaks of certain Ominous Words let ●●ll by a Servant, at a Feast, just as one of the Company was going ●o drink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unlucky Words one of the Servants spoke. 〈◊〉 calleth it obscoenare, or as some read, obscaevare; for scaeva signifies Luck, either good, or bad; and the Words Horace calleth Male 〈◊〉 Verba, — male ominatis Parcite verbis. Illboding Words forbear to name. 〈◊〉 Words as these, they had always a superstitious Care to avoid; insomuch that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Prison, they would often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an House; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such like: For there were 〈◊〉 great many Words, which they made almost as great a Scruple to ●peak, as the jews their Nomen Tetragrammaton. And therefore in Time of ●●vine Worship, as I have observed before, nothing was more strictly com●●●ded, than that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or avoid all Ominous Ex●●e●●ions; Which, if they were spoken by a Brother, or any other early related to the Person, whose Business was in hand, they took the ●reater notice of them, and accounted them so much the Worse. Mr. ●ryden hath excellently expressed this Custom in his Oedipus, where after 〈◊〉 Hero has been thundering a great many dreadful Imprecations upon 〈◊〉 Murderers of Laïus, jocasta is introduced, speaking thus, Jocasta. At your Devotions? Heaven succeed your Wishes; And bring th' effect of these your pious Prayers On You, on Me, and All. Priest. Avert this Omen, Heaven! Oedipus. O fatal sound! Unfortunate Jocasta! What hast thou said? an ill hour hast thou chosen For these fore-boding Words; why, we were cursing. Jocasta. Then may that Curse fall only where You laid it. Oedipus. Speak no more! For all thou sayest is ominous: We were cursing; And that dire Imprecation hast thou fastened On Thebes, and Thee, and Me, and All of us. Jocasta. Are then my Blessings turned into a Curse? O unkind Oedipus! My former Lord Thought Me his Blessing: be thou like my Laïus. Oedipus. What yet again! the third time hast thou cursed Me? This Imprecation was for Laïus' Death, And thou hast wished Me like Him. Mr. Dryden. Which Verses I have here transcribed, because they do fully represent the ancient Custom of catching at Ominous Expressions. Some Words, and Proper Names there were, which imported Success, answerably to their Natural Signification; of which take this Instance: Leotychides desiring of a Samian his Assistance against the Persians, asked him his Name; and being told it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Leader of an Army; replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I embrace the Omen in the Name; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst the Greeks, importing the same with accipere Omen amongst the Latins, which signifies the accepting of an Omen, and applying it to the Business i● hand: For it was thought to lie very much in the Power of the Hearer, whether he would receive the Omen, or not; Ostentorum v●res in eorum erant potestate, quibus ostendebantur, saith Pliny, i. e. The Force and Efficacy of Omens depended upon the Persons, to whom they appeared. For if the Omen was immediately catched by the Hearer, or struck upon his Imagination, it was Efficacious; but if it ●as neglected, or not taken notice of, it was Invalid, and of no Force. And therefore Virgil introduces Aeneas, as it were, snatching Asc●nius's Words from his Mouth; for the Harpies, and Anchise● also in another place, having foretold, that the Trojans should suffer so dreadful a Famine, that they should be forced to gnaw their very Tables, for want of better Provisions, (a) Aeneid. III. v. 255. Sed non ante datam cingetis moenibus Urbem, Quam Vos dira fames, nostraeque injuria caedis, Ambesas subigat malis absumere mensas. With Walls the City shall not bulwarked be, ‛ Ere Famine shall revenge our Injury; Sad Famine, when the once luxurious Lord, Instead of Food, shall gnaw the sapless Board. Mr. Hutchin. After this, they landed in Italy; and happening to dine upon the Grass, instead of Tables, or Trenchers, which their present Circumstances did not afford, they laid their Meat upon their Bread, which afterwards they Eat up also; at which in Jest (a) Aeneid. VII. ver. 116. Heus! etiam mensas consumimus, inquit Iülus. See, says Iülus, we our Tables eat, Aeneas presently catched the Omen, as the Poet subjoins, — ea Vox audita laborum Prima tulit finem; primamque loquentis ab o'er Eripuit Pater, ac stupefactus Numine pressit. The lucky sound no sooner reached their Ears, But strait they quite dismissed their former cares. His good old Sire with admiration struck The boding Sentence when yet falling took, And often rolled it in his silent Breast. Mr. Hutchin. For Good Luck's sake, whenever they applied themselves to any ●e●ious Business, they took especial care to begin with such a preface a● this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; like to Persius' H●c bene sit; and that old threadbare saying of the Romans, Quod 〈◊〉, faelix, f●●tunatumque sit. And all their Works, and Speeches were begun in the Name of some God; whence Aratus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Let us with jove begin. Which Theocritus has borrowed from him, in his seventeenth Eclogue, and Virgil in his third. (b) Lib. de Ration. ●edit. Xenophon gives the Reason of this practice, viz. That things undertaken in the Name of the Gods, were like to have the most prosperous Events. It will not be improper to add in this place, that Certain Times also were Ominous, some Days being accounted Fortunate, and causes of Success; others Unfortunate, and causes of the miscarriage of things undertaken upon them, as Hesi●d in his Days observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some Days, like rigid Stepdames, adverse prove, Thwart our Intentions, cross what e'er we love; Others more Fortunate, and lucky shine, And, as a tender Mother, bless what we design. Mr. Hutchin. Some Days were proper for one Business, others for another, and some for none at all, as my Author relates in the forementioned Poem; where he runs through all the Days in the Month, declaring the Virtue and Efficacy of them. The way to avert an Omen, was either to throw a Stone at the thing, or to kill it outright, if it was an Ominous Animal, that so the Evil portended by it, might fall upon its own Head: If it was an unlucky Speech, to retort it upon the Speaker with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tibi in caput redeat, i. e. Let it fall upon thy own Head: Which perhaps is an Expression borrowed from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, when they espied any thing in the Victim, that seemed to portend any Misfortune to themselves, or their Country, used to pray, that it might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be turned upon the Victim's Head. The like Expressions are sometimes made use of in Holy Scripture, as in the fifteenth Verse of Obadiah's Prophecy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Or, as our English Translators have rendered it, Thy Reward shall return upon thine own Head. And again in the third Chapter of Kings (a) Lib. III. Ver. 44. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English thus, And the Lord hath returned thy wickedness upon thine own Head. (b) Euterpe cap. XXXIX. Herodotus reports, that it was an Egyptian Custom, from which its probable the Grecians derived theirs, They curse (saith he) the Head of the Victim in this manner, That if any Misfortune impended over themselves, or the Country of Aegyp●, it might be turned upon that Head. Instead of these Imprecations, sometimes they used to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dii meliora, i. e. God forbid. Sometimes they used to spit three times into thei● Bosoms, at the sight of a Madman, or one troubled with an Epilepsy; of which Custom Theocritus hath taken Notice, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into my Bosom thrice I spit. This they did in Defiance, as it were, of the Omen; for Spitting upon any Man was always reckoned a Sign of the greatest Contempt and Aversation: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to spit, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to contemn, as the Scholiast of Sophocles observes upon these words in Antigone, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spit on him as an Enemy. Lastly, upon the Meeting of an unlucky Omen, they often desisted from what they were doing, and began it afresh, as appears from Euripides, in whom a Person, upon the Hearing of an Ominous Word as he was drinking, immediately threw the Drink upon the Ground, and called for another Cup. CHAPTER XVIII. Of Magic, and Incantations. BESIDES the Methods of Foretelling future Events already mentioned, and that Divination which is commonly called Physical, because it makes Predictions without any Supernatural Assistance, by the mere Knowledge of Physical, or Natural Causes; there are several others, most of which are comprehended under the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Magic, and Incantations; between which tho' some make a nice Distinction, yet they bear a near Relation to each other, and therefore I shall treat of them conjunctly in this place. And tho' some of the Species of these Divinations might be invented in later Ages, and never practised in Old Greece, whose Customs alone it is my chief Design to describe, not meddling with those Innovations, that were introduced in later Times, after the Grecians were subjected to the Roman Empire; yet since it is very difficult to determine exactly of all, which were truly Ancient, and which purely Modern; since also there is frequent mention of them in Writers of the middle Ages, especially those that lived towards the Declination of the Roman Greatness, I shall beg the Reader's Leave to give a brief Account of the most remarkable of them: For to enumerate all, would be an Endless, as well as Unreasonable Undertaking; and a great many of them (such as those wherein the Incubi, and Succubuses were concerned) contain in them too much of Profaneness and Horror, to be endured by any civilised Ear. Magical Arts are said by the Grecians to have been invented in Persia, where at the first they were had in great Honour, and Reputation; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those, that applied themselves to the Study of Philosophy, and the strict Search after the most Curious Works, and hidden Mysteries of Nature: They were usually chosen to superintend the Divine Worship, and all Religious Rites and Ceremonies; they continually attended upon the Kings, to advise them in all Affairs of moment, and were preferred to the highest Honours, and Places of greatest Trust. But afterwards the Case was altered, for when they left off the Contemplation of Nature, and betook themselves to the Invocation of Daemons, and other mean Arts, their former Credit and Esteem was, in a manner, quite lost, or, at least, very much diminished. This Art is said to have been introduced among the Grecians by one Oethanes, that came into Greece with Xerxes, and dispersed the Rudiments of it here and there, as he had opportunity. It was afterwards much improved, and almost brought to Perfection by Democritus, who is said to have learned it out of the Writings of certain Phoenicians. But I shall not trouble you with any more Stories concerning its Original, or Progress, it being more pertinent to my Design, to give you a short Account of the various Species thereof. First then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Divination, in which Answers were given by deceased Persons. It was sometimes performed by the Magical use of a Bone, or Vein of a dead Body, after the manner of the Thes●alians: Or by pouring warm Blood into a Carcase, 〈◊〉 it were to renew Life in it, as Erichtho doth in Lucian; or by some other Enchantments, to restore dead Men to Life; with which 〈◊〉 Poet was very well acquainted, when he said, — Dum vocem defuncto in corpore quaerit; Protinus adstrictus caluit cruor, atraque fovit Vulnera.— While he seeks Answers from the lifeless Load, The congealed Gore grows warm with reeking Blood, And cheers each ghastly Wound.— Sometimes they used to raise the Ghost of deceased Persons, by various Invocations, and Ceremonies; which I will give you in the words of Mr. Dryden, who, in his Oedipus, introduces Tiresias raising Lajus' Ghost to discover his own Murderers; Tiresias. Choose the darkest part o' th' Grove; Such as Ghosts at Noonday love. Dig a Trench, and dig it nigh, Where the Bones of Lajus lie. Altars raised of Turf, or Stone, Will th' Infernal Powers have none. Answer me, if this be done. Priest. 'Tis done. Tiresias. Is the Sacrifice made fit? Draw her backward to the Pit: Draw the barren Heifer back, Barren let her be, and black. Cut the curled Hair that grows Full betwixt her Horns, and Brows: And turn your Faces from the Sun: Answer me, if this be done. Priest. 'Tis done. Tiresias. Pour in Blood, and Blood-like Wine, To Mother Earth, and Proserpina; Mingle Milk into the Stream; Feast the Ghosts that love the steam. Snatch a Brand from Funeral Pile; Toss it in to make it boil; And turn your Faces from the Sun; Answer me, if this be done. These Verses I have chosen, because they contain so Elegant a Description of these Infernal Rites: after this he makes Tiresias' Daughter sing, to charm the Ghosts from their Retirements. Some other Ceremonies also were practised by them, but differed not much from those used in Parentations, of which I shall give a more ●●ll and exact Account afterwards. This Divination, if the Dead appeared only in Airy Forms, like Shades, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It might, I ●●ppose, be performed in any Place; but some Places were appropriated to this use, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, several of which are mentioned by the Ancient Poets; but two of them were most remarkable: The first of which was in Thesprotia, where Orpheus is said to have restored to Life his Wife Eurydice; the other in Campania, at the Lake Avernus, celebrated by Homer, and Virgil, in their Stories of Ulysses, and Aeneas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divination by Water, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it 〈◊〉 done by Fountain-water: In this they observed the various Impressions, Changes, Fluxes, Refluxes, Swellings, Dimi●●tions, Colours, Images, etc. in the Water. Sometimes they dipped a Looking-glass into the Water, when they had a desire to know what would become of a Sick Person; for as he looked well or ill in the Glass, accordingly they presumed of his future Condition. Sometimes they filled a Bowl with Water, and let down into it a Ring, equally poised on each side, and hanging by a Thread tied to one of their Fingers: then in a Form of Prayer requested of the Gods to declare, or confirm the Question in dispute; whereupon, if the thing proposed was true, the Ring of its own accord would strike against the side of the Bowl a set number of Times. Sometimes they threw three Stones into the Water, and observed the Turns they made in sinking. Instead of Water, sometimes use they made of Oil, and Wine, and then the Liquor was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instead of Stones, they sometimes used Wedges of Gold, or Silver. This Divination was sometimes performed in a Basin; and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which also was sometimes practised in a differe●● manner, thus; They distinguished the Stones, or Wedges with certain Characters, and then, having invoked the Daemon in a set Form, proposed the Question they had a mind to be satisfied about; to which an Answer was returned in a small Voice, not unlike an Hiss, proceeding ou● of the Water. The Scholiast upon Lycophron is of Opinion, that th●● Method of Divination was as ancient as the Trojan War, and practised by Ulysses; which he thinks gave occasion to all the Poetical Fictious about his Descent into the Infernal Regions, to consult Tir●s●●'s Ghost (a) Alexandr. v. 813. pag. 84. Edit. nostrae. . Sometimes Divination by Water was performed with a Looking-glass, and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes also Glasses were used, and the Imag●● of what should happen, represented without Water. Sometimes it wa● performed in a Vessel of Water, the middle part of which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the Divination termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manner of which was thus: They filled certain round Glasses with fair Water, about which they placed lighted Torches; then invoked a Daemon, praying in a low, murmuring Voice, and proposed the Question to be solved: A chaste and ●●polluted Boy, or a Woman big with Child, was appointed to obse●●● with greatest Care, and Exactness, all the Alterations in the Glasse●, at the same desiring time, beseeching, and also commanding an Answer, which at length the Daemon used to return, by Images in the Glasses, which by Reflection from the Water represented what should come to pass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was performed by polished, and enchanted Crystals, in which future Events were signified by certain Marks, 〈◊〉 Figures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Divination by Rings enchanted, or ma●● according to some position of the Celestial Bodies. A Ring of 〈◊〉 sort, they say, Gyges the King of Lydia had, which when he turned 〈◊〉 the Palm of his Hand, he became invisible to others, but could 〈◊〉 every Body: and by the help of this, he enjoyed his Mistress, the Qu●●● and slew his Master Candaules, whom afterward he succeeded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was performed by the Nails of an unpolluted 〈◊〉 covered with Oil and Soot, which they turned to the Sun, the Refle●i●● 〈◊〉 whose Rays was believed to represent by certain Images, the things ●hey had a mind to be satisfied about. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foretold future Events from certain Spectres, or other Appearances in the Air: And sometimes thus; They folded their Heads in a Napkin, and having placed a Bowl full of Water in the open Air, proposed their Question, in a small, whispering Voice; at which time 〈◊〉 the Water boiled, or fermented, they thought what they had spoken ●as approved of, and confirmed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was sometimes performed by a Precious Stone, called 〈◊〉: which they washed in Spring-water in the Night by Candle-light; the Person that consulted it, was to be purified from all manner of pollution, and to have his Face covered: this done, he repeated di●●rs Prayers, and placed certain Characters in an appointed Order; and ●●en the Stone moved of its self, and in a soft, gentle murmur, or (as some say) in a Voice like that of a Child, returned an Answer. By a Stone of this Nature, Helenus is reported to have foretold the Destruction of Troy. (a) Idyll. III. v. 28. Theocritus has given us an Account of two sorts of Divination practised by a Country Swain, to try what share he had in his Mistress' Af●●●tions; his Words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All this I knew, when I designed to'prove, Whether I should be happy in my Love; I pressed the Long-live, but in vain did press, It gave no lucky sound of good Success: To Agrio too I made the same Demand, A cunning Woman she, I crossed her Hand: She turned the Sieve, and Sheers, and told me true, That I should love, but not be loved by You. Mr. Creech. Where the Shepherd complains he had found his Suit was rejected these 〈◊〉 ways: First, by the Herb Telephilum, which being crushed in his Hand, or upon his Arm, returned no sound; for it was usual to strike that, or ●●me other Herb against their Arms, and if they crackled in breaking, Good; if not, it was an unlucky Omen. Not much unlike this, was the Divination by Lau●el-leaves, which they threw into the Fire, and observed how they crackled in burning; from which Noise, some say, Laurel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other way of Divining, mentioned by Theocritus, was by a Sieve, which an old Gipsy used in telling poor, silly People their Fortunes. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was generally practised to discover Thiefs, or others that were suspected of any Crime, in this manner: They tied a Thread to the Sieve, by which it was upheld, or else placed a pair of Sheers, which they held up by two Fingers; then prayed to the Gods to direct, and assist them; after that, they repeated the Names of the Persons under suspicion, and he, at whose Name the Sieve whirled round, or moved, was thought to have committed the Fact. Another sort of Divination was commonly practised upon the same account, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an Axe, or Hatchet, which they fixed so exactly upon a round Stake, that neither End might outpoise, or weigh down the other; then they prayed, and repeated the Names of those they suspected; and the Person, at whose Name the Hatchet made any the least motion, was found guilty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was by the Head of an Ass, (as the Name imports) which they broiled on Coals; and after having muttered a 〈◊〉 Prayers, they repeated the Persons Names as before; or the Crime, in case one was only suspected; at which, if the Jaws made any motion, and the Teeth chattered against one another, they thought the Villain sufficiently discovered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a very Mysterious Divination, in which they made use of a Cock, in discovering secret, and unknown Transactions, or future Events. It was effected after this manner: Having wrote in the Dust the twenty-four Letters of the Alphabet, and laid a grain of Wheat, or Barley upon every one of them, a Cock magically prepared was let loose amongst them, & those Letters, out of which he picked the Corns, being joined together, were thought to declare whatever they were desirous to be certified of. This Divination the famous Magician I●●blichus, Proclus' Master, is said to have made use of, with a Design to find out the Person, that was to succeed Valens Caesar in the Empire; but the Cock picking up only four of the Grains, viz. those that lay upon the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. left it uncertain, whether Theodosian, Theodotus, Theodorus, or Theodectes, was the Person designed by 〈◊〉 Fates to be Emperor. However, Valens being informed of the M●●ter, was enraged at it, put to death several Persons, for no oth●● reason, than that their Names began with those Letters; and mad● diligent search after the Magicians themselves; whereupon jamblichus to prevent the Emperor's cruelty, ended his Life by a Draught 〈◊〉 Poison. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was performed by a Red-hot Iron, upon whic● they laid an odd number of Straws, and observed what Figures, Bend, Sparkling, etc. they made in burning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was by observing the Motions, Figures, etc. 〈◊〉 ●elted Led. The three following Methods of Divination are by some reckoned amongst the various sorts of Incantations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divination by Ashes; which was performed in this manner: They wrote the Things they had a mind to be resolved about, in Ashes upon a Plank, or any such thing; this they exposed to the open Air, where it was to continue for some Time; and those Letters, that remained whole, and no ways defaced by the Winds, or other Accidents, were thought to contain in them a Solution of the Question. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divination by Herbs, especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Salvia; or by Fig-leaves, and then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was practised thus: The Persons that consulted, wrote their own Names, and their Questions upon Leaves, which they exposed to the Wind, and as many of the Letters as remained in their own Places, were taken up, ●nd being joined together, contained an Answer to the Question. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divination by Wax, which they melted over a Vessel of Water, letting it drop within three definite spaces, and observed the Figure, Situation, Distance, and Concretion of the Drops. Besides these, there were infinite other sorts of Divination; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was practised in Socrates' Time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned, with several others, by Aratus in his Prognostics, and Pliny in his Natural History; but these I shall pass by, and only trouble you with one more, which is so remarkable, that it cannot be omitted, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was usually performed by certain medicated, and enchanted Compositions of Herbs, Minerals, etc. which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· By these, strange and wonderful things were effected: Some of them taken inwardly, caused Blindness, Madness, Love, etc. s●ch were the Medicaments, by which Circe transformed Ulysses' Soldiers. Others infected by a touch; such was the Garment which M●dea sent to Creüsa. Others spread their Venom afar off, and operated upon Persons at a great Distance. There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were Annulets against the former; such was the Herb Moly, which preserved Ulysses from Circe's Enchantments; the Laurel, the Sallow-tree, the Rhamn, or Christ-thorn, Flea-bane, the Jasper-stone, and innumerable others mentioned by Albertus Magnus, and Orpheus 〈◊〉 his Book De Lapillis; Likewise certain Rings, which Aristophanes, in 〈◊〉 Plutus, calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At this Art the Thessalians were ●ost famous of all the Grecians; Democritus, and Pythagoras are also said to have been skilled in it. Every Story is full of the prodigious Operations wrought by it, some of which I shall give You from a Witch's own Mouth in Ovid; (a) Met l. VII. Fab. 2. — Cum volui, ripis mirantibus, amnes In fontes rediere suos, concussaque sisto, Stantia concutio cantu freta; nubila pello Nubilaque induco; ventos abigoque vocoque; Vipereas rumpo verbis & carmine fauces; Vivaque saxa, suâ convulsaque robora terrâ, Et sylvas moveo, jube●que tremiscere montes; Te quoque, Luna, traho.— When e'er I please, the wondering Banks behold Their Waters backwards to their Fountains rolled; The Seas, if rough, and in vast ridges rise, As tho' their angry Waves would dash the Skies, I give the word, and they no longer roam, But break, and glide away in silent Foam. If plain, and calm, the Ocean's surface lie, Smooth, like some well-spread Azure Canopy, I rouse th' unruly Waves with hid'ous Roar, And bid their swelling heaps insult the Shore; Then strait the watery Mountains heave their Heads, O're-leap their bounds, and drown th' enameled Meads. Clouds Me obey, and at my Summons sent, Infest, or quit th' Etherial Firmament. Winds too, on downy Wings attend my Will, And as I bid, or boisterous are, or still. I burst the Vipers by my Magic Verse, And from their Basis rend both Rocks and Trees. The thronging Woods I move; at my Command The Moon shrinks back, and Mountains trembling stand. Mr. Hutch●●▪ Where you may observe the last Verse, wherein the Inchantress boa●●s, that she was able to draw the Moon from her Orb; for the Ancient really believed, that Incantations had power to charm the Moon fro● Heaven; according to that saying of Virgil, Carmina vel coelo possunt deducere Lunam (a) Eclog. VIII. . The Moon my Verses from her Orb can draw. And whenever the Moon was eclipsed, they thought it was done b● the Power of Magic; for which reason it was usual to beat 〈◊〉▪ and Kettles, to sound Trumpets, and Hautbois, to drown, if it 〈◊〉 possible, the Voices of the Magicians, that their Charms might 〈◊〉 reach her. The Moon also was thought to preside over this 〈◊〉▪ and therefore was invoked together with Hecate, to whom the ●●●vention of it was ascribed; and therefore M●dea in Euripides saith, 〈◊〉 of all the Gods, she paid the greatest Veneration to Hecate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— For by the Goddess, whom I most adore, Infernal Hecate, whom now I choose Copartner of my Black Designs. The Rites used at the Invocation of this Goddess, are given us by (a) Argon. III. v. 1028. Apollonius in these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When labouring Night has half her journey run, Washed in some purling Stream, repair alone, Clad in a dusky Robe, and dig a Pit, Round let it be, and raise a Pile in it. Then kill a tender Ewe; when this is done, O' th' new-raised Pile, unquartered lay her on. And if you Perses Daughter would appease, Pour a Libation, which the painful Bees Have first wrought up within their waxen Hives. Next pray the Goddess would propitious prove, Then backwards from the flaming Altar move; But let no Yels of Dogs, or seeming noise Of Feet behind, turn back thy steady Eyes, And frustrate all thy former Sacrifice. Mr. Hu●chin. To this sort of Divination are to be referred Charms, and Amulets against Poison, Venom, and Diseases. Suidas reports, that the Curing of Distempers by Sacrifices, and the repetition of certain Words, was practised ever since the time of Minos' King of Crete; and (a) Odyss. ●. v. 456. Homer relates, how Autolycus' Sons staunched Ulysses' Blood, flowing from a wound he received in hunting a Wild Boar, by a Charm; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— With nicest care, the Skilful Artists bound The Brave, Divine Ulysses' ghastly Wound; And b' Incantations staunched the gushing Blood. Hither are also to be reduced enchanted Girdles, and other Things worn about Men's Bodies, to excite Love, or any other Passion, in those with whom they conversed: such was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer's Iliads, given by Venus to juno, for the allurement of jupiter to her Lo●e, as Eustathius observes, upon the aforementioned Verses in the Odysse●. But as concerning these Practices, I shall have occasion to add something more, when I come to treat of Love-affairs. CHAPTER XIX. Of the Grecian Festivals in general. FESTIVALS were instituted upon four Accounts; First, in honour of the Gods, to whom, besides the Worship every Day pa●● them, some more Solemn Times were set apart. Especially, if they had conferred any signal Favour upon the Public, or upon Private Persons, had assisted them in Defending their Country, had given the● Victory over their Enemies, had delivered them out of any apparent Danger, or blessed them with Success in any Undertaking, it was thought but reasonable to set a part some Time for offering Sacrifices, and Praises to them, as grateful Acknowledgements for the Benefits received at their Hands. Secondly, in order to procure some especial Favour of the Gods; for (as you may learn from the following Chapters) several of the Festivals were instituted with a Design to render the Gods propitious, and willing to grant some particular Blessings, as Health, Children, and such like. And in Times of Famine, Pestilence, or other public Calamities, the Oracles usually advised their Consultants to institute Solemn Festivals, as the only Method to appease the angry Gods, and obtain of them Deliverance from the Evils they groaned under. Thirdly, in Memory of Deceased Friends, of those that had done any remarkable Service for their Country, or died valiantly in the Defence of it. This was no small Encouragement to Men of Generous and Noble Dispositions to enter upon honourable Designs, when they saw that the Brave Actions of the Virtuous did not perish with them, but their Memories were ever held sacred by Succeeding Generations. Fourthly, Festivals were instituted, as Times of Ease, and Rest to Labourers; that amidst all their Toil, and Sorrow, and as it were a Recompense thereof, some Days of Refreshment might be allowed them. And for some one, or more of these Ends, most Festivals seem to have been first instituted. (a) Ethic. ad Nicomach. lib. VIII. c. IX. Aristotle reports, that amongst the Ancients they had few, or no Festivals, besides those after Harvest, or Vintage; for than they used to meet, and make merry with the Fruits they had gathered, Eating, and Drinking plentifully; for they esteemed this a sort of offering their First-fruits to the Gods, whom they thought honoured by so doing; and therefore Feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because they thought they were obliged, in duty to the Gods, to be drunk. And Seleucus, in the same Author, tells us, That the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were derived from the same Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Banquets were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or God; because it was usual at those Times to consume great quantities of Wine, and other Provisions in honour of the Gods. In later Ages, when the Gods were increased almost to the number of Men, and the old frugal way of Living was laid aside, the number of Festivals was enlarged, and the manner of them quite altered: for whereas formerly the Solemnities consisted in little or nothing, besides offering a Sacrifice to the Gods, and after that making merry themselves; now a great many Games, Processions, and ten thousand Superstitious Observances, in imitation of the Fabulous Actions of the Gods, were introduced, and practised, to the vast charge of the Public. The Athenians, as they exceeded all other People in the number of their Gods, so they outdid them in the number of their Festivals; which, as (b) De Repub. Athe●iens. Xenophon reports, were twice as many, as any other City observed: Nor did the Number, and Frequency of them abate any thing of the Solemnity, Splendour, and Charges at their Observation. The Shops, and Courts of Judicature were shut up, on most of those Days; the Labourers rested from their Works, the Tradesmen from their Employments, the Mourners intermitted their Sorrows; it was unlawful for a Cry, a Groan, or a sorrowful Expression to be heard; and nothing but Ease and Pleasure, Mirth and Jollity were to be found amongst them. Most of them were celebrated at the Public Charge; and lest their Treasury should be exhausted by so frequent Evacuations, several means were contrived to supply and replenish them. For Instance, after Thrasybulus had deposed the Tyrants, their Estates were confiscated for this use, as Harpocration observes out of Philochorus: And when the State was reduced to its old Democracy, if any of the Citizens, through too much Wealth, became formidable to the poorer sort, and objects of their Envy, it was customary to compel them to contribute towards the defraying of the Expenses at Public Festivals; and so by conferring upon them a great (tho' chargeable, and dear-bought) Honour, at once sweeten the Imposition, (if not also oblige those on whom it was imposed) and rid themselves of those Fears, and Jealousies, which the Immoderate Opulency of private Persons might reasonably give to a Popular State. Thus much of Festivals in General: as to the Particulars, I have omitted very little that is material in the Tracts of Meursius, and Castellanus, upon this Subject; and some things not taken notice of by either of them, and perhaps not unworthy your Observation, I have added. Yet I do not pretend, that this is a complete, or entire Collection of the Grecian Festivals; for that would be endless, (seeing almost every Man of Repute, and that had done any Notable Service for the Public, had his Anniversary Day) and impossible, since hundreds of them (especially those that were observed by the less considerable Cities) are not so much as mentioned in any Author at this Day extant; or but barely mentioned, without any Account of the Persons, to whom they belonged, or the Ceremonies used at their Celebration: However, as much as is necessary to the Understanding of the Ancient Greek Writers, the following Chapters will furnish. CHAPTER XX. Grecian Festivals. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, MEntioned by Hesychius, without any Notice of the Deity, 〈◊〉 whose Honour they were observed. It is not improbable, they might belong to Apollo, and be (at least the latter of them) the sa●● with the Lacedaemonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Conjecture is grounded upon the words of Hesychius; who tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Name of the Person consecrated to the God at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Festival itself was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Name seems to have been derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Festival being observed in Imitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the Military way of Living, as Athenaeus (a) Lib. IU. , and Eustathius (b) Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. have observed. It is not unlikely, the former might belong to Venus, whose Priest (as Grammarians inform us) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Cyprus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Was celebrated at Argos (c) Hesychius. , in Memory of one of Proetus' Daughters; being, in all probability, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which (as the same Author tells us) was observed at Argos, in Memory of a deceased Person. It was also celebrated at Thebes with Solemn Sports. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens, in Honour of Agraulus, or Aglaurus, the Daughter of Cecrops and the Nymph Aglauris, and Priestess of Minerva, to whom she gave the Surname of Aglaurus, and was worshipped in a Temple dedicated to her. The Cyprians also (as Porphyry (d) De Abstinentia lib. II. reports) honoured her by the Celebration of an Annual Festival in the Month Aphro●isias, at which they offered Human Victims; and this Custom is said to have continued till the Time of Diomedes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Honour of Bacchus, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his Cruelty, as (e) 〈◊〉. Plutarch is of Opinion; or because he conversed with, and was attended by Lions, Tigers, and other Savage Animals; which procured him the other Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly denotes an Eater of raw Flesh, or any Barbarous Person. This Solemnity was observed in the Night, after this manner: The Women (f) Plutarch Sympos. lib. VIII. Quaest I. being assembled, made a strict Search after Bacchus, as if he had fled from them; but after some time, finding their Labour to be in vain, said, that He had retired to the Muses, and concealed Himself amongst them. This being done, and the Ceremony ended, they regaled themselves with an Entertainment; after which, the Time was passed away by proposing Riddles, and cramp Questions. Large quantities of Ivy was used at this Time (g) Idem Quaest Roman. , because that Plant was accounted sacred to Bacchus; and so great Excesses were sometimes committed, that once the Daughters of Minya with Vocal Music, in Honour of Erigone, sometimes called Aletis, the Daughter of Icarius; who, out of an excess of Grief for the Misfortunes of her Father, hanged herself: whence the Solemnity had the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At her Death, she requested the Gods, that if the Athenians did not revenge Icarius' Murder, their Virgins might end their Lives in the same manner, that she did. Her Petition was granted, and a great many of them, without any apparent cause of Discontent, became their own Executioners; Whereupon, to appease Erigone, they instituted this Festival, by the Advice of Apollo. Others report, (a) Hesychius. that it was observed in Honour of King Temaleus; or of Aegisthus, and Clytaemnestra. And some are of Opinion, (b) Etymolog. Magnum. that it was first observed by command of an Oracle, in Memory of the Daughter of Aegisthus and Clytaemnestra, who in company of her Grandfather Tyndarus, took a Journey to Athens; where she prosecuted Orestes in the Court of Areopagus; and losing her Cause, hanged herself for Grief. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Triennial Festival, Solemnised at Actium in Epirus, with Wrestling, Horse-racing, and a Fight, or Race of Ships, in Honour of Apollo, who had the Surname of Actius, from that Place (c) Stephanus Byzantinus, Cle●●●● Protrept. Aelianus Hist. Anim. lib XI cap. VIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Minerva, surnamed Alea, at Tegea in Arcadia, where that Goddess was honoured with a Temple of great Antiquity (d) Pausanias' Arcadicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Cockfight at Athens, in memory of the Cocks, from whose Crowing Themistocles received an Omen of his Success against the Persians (e) Aelianus lib. II. cap. XXVIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Games (f) Pindari Scholiast. Olymp. Od. VIII. Celebrated at Rhodes, upon the Twenty-fo●●t● Day of the Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Honour of the Sun, who is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is said to have been born in the Island of Rhodes; t●e Inhabitants of which were reputed his Posterity, and therefore called Heliades, as we learn from Strabo (g) Lib. XIV. . The Combatants in these Game● were not only Men, but Boys; and the Victors were rewarded with ● Crown of Poplar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Megara (a) Pindari Scholiastes Nem. V. , in Memory of Alcathoüs, the Son of Pelops; who lying under a Suspicion of having murdered his Brother Chrysippus, fled to Megara; where having overcome a terrible Lion, that wasted the Country, and had slain, beside many others, King Megareus' own Son; he so far ingratiated himself, that he had in Marriage the King's Daughter, and was declared his Successor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens, in the Month Posideon, in Honour of Ceres and Bacchus, by whose Blessing the Husbandmen received the Recompense of their Toil, and Labour; and therefore (b) Demosthenes in Nearam. their Oblations consisted of nothing but the Fruits of the Earth. Others say, this Festival was instituted, as a Commemoration of the Primitive Greeks, who lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in Vine-yards, and Cornfields (c) Harpocration, Eustath. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Minerva, by the Arcadians; in memory of a Victory, wherein they took a great many of the Lacedæmonians prisoners, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Pausanias' Arcadicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated with Games, in Honour of Diana, surnamed Amaryntbia, and Amarysia, from a Town in Euboea. It was observed by the Euboeans, Eretrians, Carystians, and Athmonians, who were Inhabitants of a Burrow in Attica. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Bacchus (e) Hesiodi Scholiast. Oper. & Dier. lib. II. the God of Wine; in the Month Lenaeon, in most of the Cities of Greece. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, of which nothing more is recorded, than that it belonged to jupiter (f) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (g) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Oropus, in Honour of Amphiaraus (h) Pindar. Scholar O●●mp. VII. ; of whom I have given a sufficient Account in another Place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed by Private Families in Athens, upon the fifth Day after the Birth of every Child. It was so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Running round; because it was customary to run round the Fire, with the Infant in their Arms. Of this more hereafter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Sacrifices (a) Aelianus Var. Hist. lib. I. cap. XV. to Venus, at Eryx in Sicily, where she was honoured with a Magnificent Temple. The Name of this Solemnity was derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from returning; because the Goddess was said to leave Sicily, and return to afric at that Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, in Honour of the Dioscuri, who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and honoured with a Temple, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sacrifices offered at this Time, were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because those Deities were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Strangers (b) Pindari Scholar Olymp. III. ; and consisted of three Offerings (c) Pa●sanias. , which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenaeus (d) Dipnos. lib. II. also makes mention of Plays, acted in Honour of these Deities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemnities observed at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Proclamation, of Kings, and Princes, when they became of Age, to take the Government into their own Hands (e) Polybii Hist. XVIII. & Legat. Eclog. LXXXVIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival (f) Pausanias' Phocicis. ●● Amphiss●●, the Capital City of Locris; in Honour either of the Dioscuri, or Curetes, or Cabiri; for Authors are not agreed in this Matter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Annual Games (g) Hesychius. celebrated in the Ceramicus at Athens, by the command of Minos, King of Crete, in memory of his Son Androgeos, otherwise called Eurygias, who was barbarously murdered by some of the Athenians, and Megarensians (h) Plutarch. Theseo. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, observed in Honour of Bacchus, upon the Eleventh, Twelfth, and Thirteenth Days of the Month Anthesterion. The first Day was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because they then tapped their Barrels. The same Day was by the Chaeroneans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The Day of Good Genius; because it was customary to make merry upon it. The second Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because ●●ry Man drunk out of his own Vessel; in memory of an Accident that happened in the Reign of Pandion, or (as others say) of D●mophoon, under whom Orestes, having slain his Mother, fled to A●hens, before he had undergone the customary Purification for Mur●●. The Athenians were at that Time busy in Celebrating the ●estival of Bacchus, surnamed Lenaeus, because he had the Care of Wineglasses, which are in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. However, he was kindly ●●ceiv'd by Demophoon, who to prevent the Contamination, which ●ight adhere to the Company, by Drinking with a polluted Person, ●●d that Orestes might not take it unkindly to be forced to drink ●lone, ordered, that every Man should have a distinct Vessel of Wine, ●●d drink out of his own Cup. On the foregoing Day, they only opened their Vessels, and tasted the Wine; but now it was customary to drink Iustily, and the longest Liver, in token of Victory, was re●a●ded with a Crown of Leaves, and a Vessel of Wine. It was ●●●al also to ride in Chariots, out of which they jested upon all that passed by. The Professors of Sophistry feasted at home, with their ●●iends upon this Day, and had Presents sent them from all Hands; To which Custom Eubulides alludes, in these Verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ah! subtle Knave, you now the Sophist play, And wish that Bounteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may approach, Whose Presents fill your Belly, and your Purse. ●●om this Day it was, that Bacchus had the Surname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Pot, which was brought forth full of all sorts of Seeds, which they accounted ●●●red to Mercury, and therefore abstained from them. Upon this Day the Comedians used to act; and at Sparta, Lycurgus ordered, that such of them as obtained the Victory, should be enroled amongst the Free Denizens. During these Days, the Slaves were allowed to make merry, drink, and revel; and therefore, at the End of the Festival, it was usual to make proclamation in this manner; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Begun you Carian Slaves, the Anthesteria are ended. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Sicilian Festival (a) Pollux Onom. lib. I. cap. I. , so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from carrying Flowers; because it was Instituted in honour of Proserpi na, whom Pluto is said to have stolen, as she was gathering Flowers. Another Solemnity of this Name, seems to have been observed at Argos, in honour of juno, to whom a Temple was dedicated in that place, under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Pausanias' Corinthiacis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifices in Honour of Antigonus (c) Plutarch●● Agid. & Cleomen. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Annual Sacrifices, and Quinquennial Games, in Memory of Antinous, the Bithynian: They were Instituted at the Command of Adrian the Roman Emperor, at Mantinaea in Arcadia (d) Pausanias' Arcadicis. , where Antinous was honoured with a Temple, and Divine Worship. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival (e) Aristophanis Scholiast. Achar●. Hesychius, Harpocration, Suidas, Etymologici Auctor. Idem Auctores ubique sunt in hoc toto capite citati. first instituted at Athens, and from thence derived to the rest of the jonians, except those of Ephesus, and Colophon. It received its Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Deceit; because it was first instituted in memory of a Stratagem, by which Melanthius, the Athenian King, overcame Xanthus, King of Boeotia. For a Controversy happening between the Athenians, and Boeotians, about a piece of Ground situated upon the Confines of Attica and Boeotia; Xanthus made a Proposal, that himself, and the Athenian King should end the Quarrel by a single Combat. Thymoetes reigned at that Time in Athens; but declining the Fight, was deposed: his Successor was Melanthius a Messenian, Son of Neleus and Periclymene, who having accepted the Challenge, met his Enemy at the appointed Place; where, as they were just going to begin the Fight, Melanthius thinking, or pretending that he saw at Xanthus' Back, a Person habited in a black Goatskin, cried out, that the Articles were violated; upon this, Xanthus looking back, was treacherously slain by Melanthius. In Memory of this Success, jupiter was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Deceiver; and Bacchus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. clothed in a black Goatskin, and was farther honoured with a new Temple, and the Institution of this Festival. Others are of opinion, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so called, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because upon this Festival, Children accompanied ●●eir Fathers, to have their Names entered into the Public Register: ●●ter the same manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so named, because the Children were till that Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. without Fathers, in a Civil sense; for that it was not till then publicly recorded, whose ●●ey were. For a like reason, Melchisedec is by some thought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Epistola ad Hebr●o●. , i. e. without Father, without Mother; viz. because his Parentage was omitted in the Public Genealogies. To ●●turn: This Festival was celebrated in the Month Pyanepsion, and 〈◊〉 three Days. The first Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Supper; be●●●se on that Day at Evening, each Tribe had a separate Meeting, ●●ereat a sumptuous Entertainment was provided. The second Day was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 this Day Victims were offered to jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 Minerva; in whose Sacrifices (as in all that were offered to Cele●●●l Gods) it was usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to turn the Head of the Victims upwards, towards Heaven. At this Sacrifice, the Children enroled amongst the Citizens, were placed close to the Al●●. It was usual also, for Persons richly apparelled, to take lighted ●o●ches out of the Fire, and run about, singing Hymns in praise of Vulcan, who was the first that taught Men the use of that Element: Which Custom is by Meursius referred to this Day, tho' Har●●ration, to whom we are indebted for the Mention of it, has left 〈◊〉 in the Dark as to it's Time. The third Day was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Youth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Shaving; because the young Men, who till that Time remined unshaved, had their Hair cut off, before they were presented to be registered. Their Fathers at this Time were obliged to swear, t●at both Themselves, and the Mothers of the young Men, were Freeborn Athenians It was also usual to offer a Sheep in Sacrifice to Diana, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Victim was to be of a ●●●tain Weight; and because it once happened, that the Standers-by c●y'd out in jest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Too little, too little, it was ever after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Persons that offered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To these Hesychius adds a fourth Day, which he tells us was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that Name is not peculiar to this Festival, but generally applied to any Day, celebrated after the End of another Solemnity; being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from following; because it was a sort of Appendage to the Great Festival. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The second Day in Marriages, of which I shall have Opportunity to speak in another place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Apollo, at Aegialea, upon this Account: Apollo, having obtained the Victory over Python, went to Aegialea, accompanied with his Sister Diana; but being frighted from thence, fled into Crete. After this, the Aegialeans were infected with an Epidemical Distemper; and being advised by the Prophets, to appease the two offended Deities, sent seven Boys, and as many Virgins, to entreat them to return. Apollo and Diana accepted their Piety, and came with them to the Citadel of Aegialea; in Memory of which, a Temple was dedicated to Pi●●●, the Goddess of Persuasion; and it became a Custom, to appoint chose● Boys and Virgins, to make a solemn Procession, in show as if they designed to bring back Apollo and Diana; which Solemnity was continued till Pausanias' Time (a) Pausanias' Corinthiacis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Certain Days (b) Hesychius. , in which Sacrifices were offered to the Gods, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who these were, I am not resolved: Certain it is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes any Person that conducts another in his way; and therefore was applied to Mercury, who was believed to be Pl●●●'s Gentleman-usher, and to conduct the Souls of deceased Persons to the Shades below: whence Ajax, in Sophocles, before he stabbed himself, prayed thus, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — Infernal Mercury I call Safe to conduct me to the Shades below. But I am rather inclined to think, these Days belonged to the Gods called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by Phavorinus expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) otherwise named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and averrunci, because they were thought to avert Evils; such were jupiter, Hercules, and others: and therefore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius, I would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except they may be used as synonymous Terms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Sicyon (a) Plutarch Arato. , upon the Birthday of Aratus, whom they honoured with a Priest; who, for Distinction's sake, wore a Ribbon bespangled with white and purple spots. It was celebrated with Music; and the Choristers of Bacchus assisted at the Solemnity with their Harps. There was also a Solemn Procession, in which the Public Schoolmaster, accompanied with his Scholars, went first, and the Senators adorned with Garlands, with as many of the other Citizens as had a mind, followed after. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festivals at Argos, the Names of which are lost. One we find mentioned in Parthenius (b) Erotic. XIII. , upon which he tells us, there was a Public Entertainment. Another is taken notice of in Plutarch (c) Grac. Quaest , upon which the Boys called one another in Jest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which words are signified Persons, that throw wild Figs. Which Cu●●om perhaps was instituted in Memory of their ancient Diet in Inachus' ●ime, when they lived upon wild Figs. A third we read of in Aeneas (d) Poliorcet. cap. XVII. , in which great numbers of the Citizens made a Solemn Procession out of the City in Armour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two Festivals (e) Plutarch Theseo. at Naxos, in Honour of two Women, who had ●●e common Name of Ariadne. The former of them was thought ●o be of a Gay and Pleasant Temper, and therefore her Festival was observed with Music, and a great many Expressions of Joy, and Mirth. The latter, being the same that was exposed big with Child upon that Coast by Theseus, was supposed to be of a Melancholy Disposition, and therefore the Solemnity dedicated to her had a show of Sorrow, and Mourning; and in Memory of her being left by Thes●us ●ear the Time of Childbirth, it was usual for a Young Man to 〈◊〉 down, and counterfeit all the Agonies of Women in Labour. This Festival is said to have been first instituted by Theseus, as a recompense of his Ingratitude to her. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens (f) Ha●pocrat. Suidas, Etymolog. , in the Month Scirrophorion, in Honour of Minerva, and Ersa, one of Cecrops' Daughters, upon which account, it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the former Name is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because there were some Mysterious Things carried by four select noble Virgins, not under seven, nor above eleven Years of Age; who were for that reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Apparel was white, and set off with Ornaments of Gold. And out of them were chosen two, to wove (as the Custom was) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Garment, for Minerva; which work they began upon the thirtieth of Pyanepsion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, in Honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Diana. It was celebrated in several places of Greece, particularly at Delphi; where they offered a Mullet to the Goddess, as being thought to bear some so●● of Relation to her; because (a) Athenaus' lib. VII. it is said to hunt, and kill the Se●hare. Another Solemnity of this Name was observed three Days together, with Banquets, and Sports, at Syracuse (b) Livius lib. XXIII. Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival of Aesculapius, observed in several Parts of Greece; but no where with so much Solemnity, as by the Epidaurians (c) Plato 〈◊〉 , whom this God honoured with his more immediate Presence, giving Answers to them 〈◊〉 an Oracular way: wherefore it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The great Festival of Aesculapius (d) Inscript. vet. . One great part of the Solemnity consisted in a Musical Entertainment, wherein the Poets, and Musicians contended for Victory, and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Sacred Contention. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Athenian Husbandmen, in Honour of Bacchus (e) Phurnutus de Baccho, Aristophan. Scholiast. Pluto, Hes●c●ius. , to whom they sacrificed a He-goat; because that Animal destroys the Vines, and therefore was supposed to be hated by 〈◊〉. Out of the Victim's Skin, it was customary to make a Bottle, which being filled with Oil and Wine, they endeavoured to leap upon it with one Foot, and He that first fixed himself upon it, was declared Victor, and received the Bottle as a Reward. The Doing this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Leaping upon a Bottle; whence this Festival hath its Name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festivals in Honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Venus; several of which were observed in divers Parts of Greece: The most remarkable of them was that at Cyprus (a) Clemens Protrept. Arnobius lib. V. Hesychius, Pindari Scholiastes. , first instituted by Cinyras; out of whose Family certain Priests of Venus were Elected, and for that reason named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At this Solemnity several Mysterious Rites were practised; all that were initiated into them, offered a Piece of Money, and received, as a token of the Goddess' Favour, a Measure of Salt, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the former, because Salt is a Concretion of Sea-water, to which Venus was thought to owe her Birth: The latter, because she was the Goddess of Wantonness. At Amathus, a City of Cyprus, Solemn Sacrifices were offered to Ve●●s, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Hesychius. ; which word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Fruit; perhaps because this Goddess presided over Generation. At both the Paphi Venus' Festival was observed, being celebrated not only by the Inhabitants of those Places, but multitudes that thronged to it out of other Cities (c) Strabo lib. XIV. . At Corinth it was celebrated by Harlots (d) Athenaeus lib. XIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Festival at Sparta, in honour of Achilles (e) Pausanias' Laconicis. . Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Bacchus (f) Hesychius. . See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Eleusis in Attica, to Demophoon, the Son of Celeus (g) Athenaeus lib. IX. Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Games in Thesprotia, wherein the strongest obtained the Victory (h) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Lebadea, in Boeotia (i) Pindari Sch●liastes Olymp. VII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Thracian Festival (k) Strabo lib. IX. Proclus in Tim●um, Hesy●hius. , in honour of Diana, who was by the Thracians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From Thrace it was carried to Athens, where it was celebrated in the Piraeus, upon the nineteenth, or twentieth of Thargelion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (a) Harpocration, Suidas. , so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from coming to help; because it was instituted in memory of jon, the Son of Xuthus, who came to the Assistance of the Athenians, in the Reign of King Erectheus, when they were invaded by Eumolpus, the Son of Neptune. But Plutarch (b) Theseo. reports, that it was observed in memory of a Victory obtained by Theseus against the Amazons, in the Month Boedromion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Another Athenian Festival (c) Plato in Phaedro, Hesychius. in honour of Boreas; who had an Altar in Attica, and was thought to bear some relation to the Athenians, having married Orithyia, the Daughter of Erectheus: for which reason, when in a Sea-fight a great many of their Enemy's Ships we●● destroyed by a Northwind, the Athenians imputed it to the kindness Boreas had for his Wive's native Country, as Pausanias' reports (d) Atticis. . We are informed by the same Author (e) Arcadicis. , that Solemn Sacrifices were offered to Boreas at Megalopolis in Arcadia, where he had a Temple, and Divine honours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Bottiaeans were an Athenian Colony; wherefore in memory of their Original, they observed this Solemnity, in which the Virgin's 〈◊〉 to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Let us go Athens (f) Plutarch Theseo, & Quaest Graec. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Solemnity at Sparta, in memory of Brasidas, a Lacedaemonian Captain, famous for his Achievements at Methone, Pylos, and Amphipolis. It was celebrated with Sacrifices, and Games, wherein none were permitted to contend, but Freeborn Spartans' (g) Pausanias' L●●●nicis, Thucydid. lib. V. Suidas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Diana, surnamed Brauronia, from the place in which this Festival was observed, viz. Brauron, an Athenian Burrow, in which the famous Statue of this Goddess, brought from Scythia Taurica by Iphigen●●, remained till the second Persian War, in which Xerxes took it away (h) Pausanias' Atticis, & Arcadicis, Pollux lib. VIII. cap. IX. Harpocration, Suidas. . It was celebrated once in five Years, being managed by ten Men, ●all'd, from their Office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Victim offered in Sacrifice ●as a Goat; and it was customary for certain Men to sing one of Homer's Iliads. The most remarkable Persons at this Solemnity, were young Virgins habited in yellow Gowns, and consecrated to Diana. These were usually about ten Years of Age (it being unlawful for any of them to be above ten, or under five) and therefore to consecrate them ●as called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ten: It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Virgins themselves were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Bears, upon this account: Amongst the Phlavidae, Inhabitants of a Burrow in At●●●, there was a Bear, which was so far divested of its natural fierceness, and become so tame and tractable, that they usually admitted it to eat, and play with them, and received no harm thereby: But a young Maid once unluckily happening to be too familiar with it, the Beast tore her to pieces, and was afterwards killed by the Virgin's Brethren: Upon this ensued a dreadful Pestilence, which proved very fatal to a great many of the Inhabitants of Attica; as a remedy of which, they were ●●vis'd by an Oracle, to appease the anger of Diana for the Bear, by consecrating Virgins to her in memory of it: The Athenians punctually executed the Divine Command, and enacted a Law, that no Virgin ●●ould be married, that had not undergone this Ceremony. Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, in which they boiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a mixture of ●●●ley-pulse and Milk (a) Hesychius. . Meursius is opinion that it belonged to Apollo, who, from a place in Boeotia, was surnamed Galaxius (b) Proclus Chrestomath. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemn Sacrifice at Thebes, offered to Galinthias, one of Proetus' Daughters, before the Festival of Hercules, by whose order it was first ●●●ituted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Three Private Solemnities, the first whereof was observed at Marriage's; the second in memory of the Birth; the last, of the Death of ●ny Person. But of all these, I shall give you a more full account in one of the following Books. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Solemnity was celebrated by Women, in honour of Genetyllis, 〈◊〉 Goddess of that Sex (c) Hesychius. , to whom they offered Dogs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Neptune, at Geraestus, a Village of Euboea, where 〈◊〉 was honoured with a Temple (a) Stephanus, ●indari Scholar Olymp. XIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Festival in honour of Mars, at Geronthrae, where there was a Temple dedicated to him. He had also a Grove in the same place, into which it was unlawful for any Woman to enter▪ during the time of this Solemnity (b) Pausanias' Laconicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity mentioned by Aelian (c) 〈◊〉 An. lib. IU. cap. XLIII. ; and perhaps the same with t●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Festival of Ceres El●usinia, of which afterwards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens, in honour of Mother Earth, to whom a Temple w●● dedicated in the Citadel of that place (d) Thucydides lib. II. . Solemn Games also we●● celebrated to her, as we learn from Pindar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— At the Olympic Games, and sacred Sports Of the capacious Earth.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemn Dance (f) ●●●●tarchus Apophthegm. , performed by Spartan Boys. Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity, which lasted three Days, during all which 〈◊〉 Torches (called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) were burned, which gave occasion 〈◊〉 the Name (g) Lucianus Pseudomant. . Upon the first Day they commemorated Latona's Labour, and 〈◊〉 Birth. The second was in memory of Glycon's, and the God's Nativity. The third, of the Marriage of Podalirius, and the Mother of Alexa●●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two Festivals in Boeotia (h) Pausanias' Boeoticis. , one of which was observed by the 〈◊〉 (e) Pythion. lib. IX. at Alalcomenos, where was the largest Grove of any in Boeotia; 〈◊〉 this they assembled, and exposing to the open Air pieces of sodden Flesh, carefully observed whither the Crows, that came to pray upon them, directed their Flight; and then hewed down all those Trees, upon which any of them alighted, and formed them into Statues, which were by the ancient Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the ingenious Artificer D●dalus. The other Solemnity was by far the greatest, and most remarkable, being celebrated not only by Plataea, but all the Cities of Boeotia, once in sixty Years; in memory, and, as it were, in Recompense for the Intermission of the lesser Festival the same number of Years, during which ●ime the Plataeans lived in exile. In order to this Solemnity, there ●ere always prepared fourteen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the other Festivals, to be distributed by Lots amongst the Plataeans, Coroneans, Thespians, Tana●eans, Chaeroneans, Orchomenians, Lebadeans, and Thebans; because they promoted a Reconciliation with the Plataeans, and were desirous to ●●ve them recalled from Banishment, and contributed Offerings towards the Celebration of the Festival, about the time that Thebes was ●●stored by Cassander the Son of Antipater. Nor did the aforementioned Cities only, but others also of lesser Note, join in this Solemnity; the manner of which was thus: A Statue being adorned in Woman's Apparel upon the Banks of As●pus, a Woman in the Habit of a Bride-maid, was appointed to accompany it, being followed by a long Train of Boeotians, who had ●●●ces assigned them by Lots, to the top of Mount Cithaeron; upon which 〈◊〉 Altar of square pieces of Timber cemented together in the manner 〈◊〉 Stones, was erected. Upon this large quantities of combustible mat●●r being laid, each of the Cities, and such Men as were possessed of plentiful Estates, offered a Bull to jupiter, and an Ox, or Heifer to juno, 〈◊〉 plenty of Wine, and Incense; the poorer sort, and such as were 〈◊〉 of Ability to purchase more costly Oblations, contributed small ●●eep; all which, together with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being thrown in●● one common Heap, were set on fire, and not extinguished, till the whole Fabric, of which the Altar itself made a part, was con●●m'd to Ashes. The first occasion of these Customs was this: On a 〈◊〉 it happened that juno had a Quarrel with jupiter, whereby the Goddess was exasperated to such a degree, that she departed from him, ●nd retired into Euboea: The God was very much troubled at this Desertion, and endeavoured by all the Arts of Persuasion, to gain upon ●er to return; but finding her obstinate in her Resolution, went to advise with Cithaeron, who reigned at that time over the Plataeans, and ●ad the greatest Reputation for Wisdom of any Man in that Age: The Expedient he advised to, was this; That jupiter should dress a Statue in Woman's Apparel, and place it in a Chariot, giving out ●hat it was Plataea, the Daughter of Asopus, and that she was con●●●cted to him in Marriage: The God approved his Counsel, and put it in practice; and the Report had no sooner reached juno, but she posted with all haste to meet the Chariot; where having discovered the Cheat, she was wonderfully taken with the Contrivance, and returned into Favour with her Husband. An entire Treatise was composed by Plutarch upon this Festival, some Fragments of which are still preserved in Eusebius (a) De Praepar. Evangel. lib. III. , and confirm the Substance of the Relation now given out of Pausanias; from whom they differ only in this, that in them Cithaeron is called Alalcomenes▪ and Plataea, Daedala. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, of which nothing remains, besides the Name, which is preserved by Hesychius. If the Conjecture of Meursius deserve an● Credit, it will not be improbable that it belonged to one 〈◊〉 who, as the same Grammarian informs us, was worshipped by t●● Macedonians, and thought to restore Health to sick Persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity at Argos, in which was represented the Combat of Proetus and Acrisius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Novennial Festival (b) Pausanias' Boeoticis, Proclus Chrestomathi●▪ , celebrated by the Boeotians, in hono●● of Apollo. The chief Solemnity was thus: They adorned an Olive-bough with Garlands of Laurel, and various sorts of Flowers: Upon the top of it was placed a Globe of Brass, from which hung other lesser Globes; About the middle were fixed to it Purple Crown●, and a Globe of smaller size than that at the top: The bottom was covered with a Garment of Saffron-colour. The uppermost Globe was an Emblem of the Sun, by whom they meant Apollo; that placed diametrically under it, signified the Moon; the lesser Globed represented the Stars; and the Crowns, being sixty five in number▪ were Types of the Sun's Annual Revolution, which is comple●●● in about the same number of Days. The Bough thus adorned, 〈◊〉 carried in Procession; the chief in which was a Boy of a beautiful countenance, and good Parentage, whose Father and Mother were both living: He was apparelled in a sumptuous Garment, reaching down to his Ankles; his Hair hung loose and dishevelled; on his Head was a Crown of Gold; and upon his Feet Shoes, called Iphicratide, from Iphicrates an Athenian, the first Inventor of them: It was his Duty to execute at that time the Priest's Office, and he was honoured with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The Lawrel-bearer. Before him we●● one of his nearest Relations, bearing a Rod adorned with Garlands: After the Boy followed a Choir of Virgins, with Branches in their Hands: And in this order they proceeded as far as the Temple of Apollo, surnamed Ismenius, and Galaxius, where they sung Supplicatory Hymns to the God. These Ceremonies were first practised upon this account: The Aeolians that inhabited Arne, and the adjacent Territory, being advised by an Oracle to relinquish their old Seats, and seek their Fortunes, made an Invasion upon the Thebans, who 〈◊〉 the same Time were besieged by the Pelasgians: It happened to be near the Time of Apollo's Festival, which was religiously observed by both Nations; wherefore a Cessation of Arms being granted on both sides, one Party cut down Lawrel-boughs in Helicon, the other ●ear the River Melas; and, as the Custom was, carried them in their Hands, in honour of Apollo. On the same Day there appeared in ● Dream to Polematas, General of the Boeotian Forces, a young Man, 〈◊〉 presented him with a complete Suit of Armour, and com●●nded that every ninth Year the Boeotians should make Solemn ●●ayers to Apollo, with Laurel in their Hands: About three Days ●●●er this Vision, he made a Sally upon the Besiegers with such Success, that they were forced to retire, and quit their Enterprise: whereupon he caused this Festival to be instituted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Aegina (a) Pindari Scholar Olymp. VIII. , in honour of Delphinian Apollo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Quinquennial Festival in the Isle of Delos (b) Thucydides lib. III. Callimachus Hymn. in Delum. Pl●tarchus Theseo. , instituted by ●●eseus, at his return from Crete, in honour of Venus, whose Statue given to him by Ariadne, he erected in that place, having by her ●●●●stance met with Success in his Expedition. The chief Ceremonies were these: They crowned the Goddess' Statue with Garlands; ●●pointed a Choir of Music, and Horse-races; and performed a remarkable Dance, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Crane, wherein they imitated 〈◊〉 their Motions, the various Windings of the Cretan Labyrinth, out 〈◊〉 which Theseus, who was the first Inventor of this Dance, made his ●●ape. Another Solemnity was every Year celebrated in this Island, in ●●nour of Apollo, by the Athenians; but of this I have already given You an Account in one of the foregoing Chapters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity in honour of Ceres, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Pollux Onom. lib. I. cap. I. Hesychius. , 〈◊〉 which it was customary for the Worshippers to lash themselves with Whips, made of the Bark of Trees, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Another Festival of this Name was observed by the Athenians (a) Plutarch Demetrio, Diodorus Siculus lib. XVIII. Eustathius Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in honour of Demetrius Poliorcetes, being the same with that which was before called Dionysia, and celebrated upon the thirteenth of M●nychion, whose Name was changed into Demetrion, as also the Day 〈◊〉 this Solemnity was named Demetrias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity at Sparta (b) Pl●ta●c●us Lacon. Instit. & Aristide, Pausanias Laconici●, Themistius Orat. Cicero 〈◊〉. Quaest II. Hyginus Fab. CCLXI. , in honour of Diana Orthia, so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from whipping, because it was usual to whip Boys upon the Goddess' Altar. These Boys were, at the first, Freeborn Spartans', but, in more delicate Ages, of meaner Birth, being frequently the Offspring of Slaves; they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Exercise they underwent at the Altar, which was very severe and cruel; and lest the Officer should out of Compassion remit any thing of the rigour of it, Diana's Priestess stood by all the Time, holding 〈◊〉 her Hand the Goddess' Image, which of its self was very lig●● and easy to be born, but if the Boys were spared, became so ponderous, that the Priestess was scarce able to support its weight. And lest the Boys should faint under Correction, or do any thing unworthy of Laconian Education, their Parents were usually present, to exhort them to bear whatever was inflicted upon them with Patien●● and Constancy. And so great was the Bravery and Resolution o● the Boys, that, tho' they were lashed till the Blood gushed out, and sometimes to Death, yet a Cry, or Groan was seldom, or never heard to proceed from any of them. Those of them that died by these Means, were buried with Garlands upon their Heads, in token of Joy, or Victory, and had the Honour of a Public Funeral. Whence this Custom had its Original, is not agreed by Ancient Writers. By some it is said to have been one of Lycurgus' Institutions, and designed for no other End, than to accustom the Youth to endure Pain; thereby to render them fearless and insensible of Wounds. Others will have it to have been done, as a Mitigation of an Oracle, whereby it was commanded that Human Blood should be shed upon Diana's Altar. By some it is reported to have be●● as ancient as Orestes, who (they say) transplanted out of Scythia in●o Laconia the Image of Diana Taurica, to whom the Scythians used to offer Human Victims: this Barbarous piece of Cruelty the L●●●monians detested, but withal fearing the Anger of the Goddess, made an Order, that every Year a Boy should be whipped upon her Altar, till the Blood gushed out; that so, if nothing could satisfy Her 〈◊〉 Human Blood, She might not be altogether destitute of it. Lastly, some assign this Cause for it; Pausanias, the Spartan General, as he wa● ●●●ering Sacrifices and Prayers, before the Fight with Mardonius, was 〈◊〉 upon by a company of Lydians, who plundered and squandered ●●road the Sacrifice; but were at length repelled with Whips and ●●aves, which were the only Arms the Lacedæmonians were at that 〈◊〉 furnished with: In memory of this Victory, the Whipping of ●●oys at the Altar in Sparta; and after that, the Lydian Procession, 〈◊〉 tells us, was performed till his Days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Sparta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens (a) Thucydides lib. I. Aristophanis Scholiast. Nub. Suidas. , in honour of jupiter surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the propitious. It was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from jupiter, 〈◊〉 Misfortune; because by making Supplications to jupiter, they ●●ain'd Protection, and Deliverance from Dangers, and Evils. It 〈◊〉 celebrated about the latter end of Anthesterion, without the City, ●here was a great concourse of all the Athenians, feasting and offering Sacrifices. At the same Time there is said to have been a public ●art, in which all sorts of Vendibles were exposed to Sale; and ●●erefore Strepsiades in Aristophanes (b) Nubibus. saith, he bought his Son Phi●●●●ides a little Chariot at this Festival, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch (c) maketh mention of another Festival, that belonged to 〈◊〉, wherein a solemn Procession was made by Men on Horseback. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (d) Pausanias' Atticis, Aelianus▪ Var. Hist. lib. VIII. cap. III. Porphyrius de Abstinent. ab Animal. Hesychius, Suidas. , celebrated upon the fourteenth of Scirr●●●●ion; so named, because it was sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to Iupiter ●●●nam'd Polieus, or Protector of the City. Sometimes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from killing an Ox: For it was customary upon this Day to place certain Cakes, of the same sort with those used at Sacrifices, upon a Table of Brass; round this they drove a select number of Oxen, of which he that eat any of the Cakes, was presently slaughtered. The Person that killed the Ox, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Por●●●ry reports, that no less than three Families were employed in this Ceremony, and received different Names from their Offices therein: The Family, whose Duty it was to drive the Oxen, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Spur: Those that knocked him down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being descended from Thaulon: Those that slaughtered, and cut him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Butchers, or Cooks. The Original o● the Custom was thus: On one of Jupiter's Festivals, it happened that a hungry Ox eat one of the consecrated Cakes; whereupon the Priest (some call him Thaulon, others Diomus, or Sopater) moved with pious Zeal, killed the profane Beast. In those Days, it was looked upon as a capital Crime to kill an Ox; wherefore the guilty Priest was forced to secure himself by a timely Flight, and the Athenians in his stead, took the bloody Axe, arraigned it, and, according to Pausania●, brought it in not guilty: But Aelian is of another Opinion, and reports, that the Priest, and People present at the Solemnity (for they also were accused, as being accessary to the Fact) were acquitted, but the Axe condemned; which seems to be most probable. In memory of these Actions, it became ever after customary, for the Priest to fly, and Judgement to be given about the Slaughter of the Ox. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Spartan Festival (a) Pausanias' Laconicis. , in honour of Diana, surnamed Dictynna, from a City of Crete; or from a Cretan Nymph, one of her Companions in Hunting, who was called Dictynna; being the first invented Hunting-nets, which are in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Megara, in memory of the Hero Diocles (b) Pindari Scholar Pythion. Od. XIII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of jupiter Diomeus; or of Diomus (c) Etym●l●g. Eustath. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , an Athenian Hero, the Son of Colyttus, from whom the Inhabitants of one of the Athenian Burroughs were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemnities in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bacchus, sometimes call▪ d by the general Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word, tho' sometimes applied to the Mysteries of other Gods, does more peculiarly belong to those of Bacchus. The Festivals of this God are said to have been instituted in Egypt, and afterwards taught the Grecians by one M●●lampus (d) Herodotus lib. II. ; and by Plutarch (e) De Iside & Osiride. we are informed, that the Egyptian Isis was the same with Ceres, and Osiris with Bacchus; and that t●e Grecian Dionysia were the same with the Egyptian Pamylia. They were observed at Athens with greater Splendour, and more Ceremonious Superstition, than in any other part of Greece; for the Years were numbered by them (a) Suidas. , as the chief Archon had a part in the management of them (b) Pollux lib. VIII. , and the Priests that officiated therein, were honoured with the first Seats at Public Shows (c) Aristophan. Scholar Ran. . But at first they (d) Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were without Splendour, and Ornaments, being Days set apart for Public Mirth, and observed only with these Ceremonies; First a Vessel of Wine, adorned with a Vine-branch, was brought forth, after that followed a Goat, then was carried a Basket of Figs, and after all, the Phaili. At some of them it was usual for the Worshippers, in their Garments and Actions, to imitate the Poetical Fictions concerning Bacchus: They put on Fawn-skins, fine Linen, and Mitres; carried Thyrsi, Drums, Pipes, Flutes, and Rattles; and crowned themselves with Garlands of Trees sacred to Bacchus, such were the Ivy, Vine, Fir, etc. Some imitated Silenus, Pan, and the Satyrs, exposing themselves in Comical Dresses, and Antic Motions; some road upon Asses, others drove Goats to the Slaughter. In this manner Persons of both Sexes ran about the Hills, Deserts, and other Places, wagging their Heads, dancing in ridiculous Postures, filling the Air with hideous Noises, and Yell, personating Men distracted, and crying aloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such were the Rites used in most of Bacchus' Festivals throughout Greece, and particularly at Athens, where this frantic Rout was, upon one of the Solemnities of this God, followed by Persons carrying certain Sacred Vessels; the first of which was filled with Water; after these went a select number of Honourable Virgins, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they Carried little Baskets of Gold, filled with all sorts of Fruit: In these consisted the most Mysterious part of the Solemnity; and therefore to amuse the Common People, Serpents were put into them, which sometimes crawling out of their places, astonished the Beholders. Next was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a company of Men carrying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were Poles, to the Ends of which were fixed things in the form of a Man's Privities: these Persons were crowned with Violets, and Ivy, and had their Faces covered with other Herbs; they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Songs repeated by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After these followed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Woman's Apparel, with Garments stripped with white, and reaching to their Ankles, Garlands on their Heads, Gloves composed of Flowers on their Hands, and in their Gestures imitating drunken Men. There were also certain Persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Office it was to carry the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mystical Van of Bacchus, a thing so essential to this, and other Solemnities, and Sacrifices of this God, that few of them could be duly celebrated without it; whence He is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At this Time also Public Shows, Plays, and Sports were frequented, and the whole City was filled with Revelling, and Licentiousness. The Festivals of Bacchus were almost innumerable; the Names of some of the most remarkable of them are, as follow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Thucydid. lib. II. Hesychius, Demosthen. Orat. in Neaeram, Pollux lib. VIII. , celebrated upon the Twelfth of Anthesterion, at Limnae in Attica, where was a Temple of Bacchus. The chief Persons that officiated, were fourteen Women, appointed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was one of the Archons, and provided necessaries for the Solemnity: They were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Venerable, and could not enter upon their Office, till they had taken an Oath in presence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wife of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were free from all manner of Pollution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are mentioned by Thucydides (b) Loc. citat. , but perhaps are not distinct from some of the following. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Demosthen. Orat. in Leptin. , or the Greater, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being celebrated within the City, in the Month Anthesterion: It is sometimes by way of Eminence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any distinguishing Epithet, because it was the most celebrated of all Bacchus's Festivals at Athens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Less, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was observed in the Country. It was a sort of Preparation to the former and Greater Festival, and was celebrated in Autumn (d) Aristophanis Scholiast. Acha●●. : Some place it in the Month Posideon, others in Gamelion, others will have it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Wine-press; and agreeably to this Opinion Hesychius telleth us, it was celebrated in the Month Lenaeon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Idem in Pace. , observed at Brauron, a Burrow of Attica, where the Votaries gave themselves over to all manner of Excess, and Lewdness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (f) Pausanias' Attici●. , Mysteries unlawful to be revealed, and observed by the Athenians, in honour of Bacchus Nyctelius, to whom also they erected a Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Bacchus, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the God of Wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Bacchus surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because Human Sacrifices were offered to him at that Time (g) Plutarch Themistocle. ; or from Eating raw Flesh, which Action the Priests used to imitate upon this Solemnity: It was also customary for them to put Serpents in their Hair, and in all their Behaviour to counterfeit Madness, and Distraction. Several other Festivals were observed in honour of this God, as the Triennial Solemnity, called from the Time of its Celebration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Virgil. Aeneid. IV. , which is said to have been first instituted by Bacchus himself, in memory of his Expedition into India, in which he spent three Years. Another also is mentioned by the Scholiast of Aristophanes (b) In Pace. , and said to be observed every fifth Year. And beside these we find frequent mention of Bacchus' Festivals in most of the Ancient Authors, some of which are described in their own places. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Castor and Pollux, who were reputed to be the Sons of jupiter. It was observed by the Cyreneans (c) Pindari Scholar Pythion. Od. V. ; but more especially by the Spartans' (d) Pausanias' Messenicis, Sidonius Carm. IX. , whose Country was honoured by the Birth of those Heroes. The Solemnity was full of Mirth, being a Time wherein they shared plentifully of the Gifts of Bacchus, and diverted themselves with Sports, of which Wrestling-matches always made a part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Milesian Festival, wherein an Ox was offered to jupiter (e) Hesychius. , as the Name imports. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Day, observed in memory of Dryops, one of Apollo's Sons, at Asine, which was a Maritime Town of Argos, and inhabited by the Dryopians (f) Pausanias' Messenicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival so called, because it was celebrated upon the Twelfth Day of Anthesterion (g) Hesychius. . See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On the Seventh Day (h) Suidas, Proclus in Hesiodi Dies. of every Lunar Month, in honour of Apollo, to whom all Seventh Days were sacred; because one of them was his Birthday; whence he was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Plutarch Sympos. lib. VIII. Quaest I. ; the Story we have in Hesiod (k) Diebu●. , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — The seventh Day is sacred, 'Cause Phoebus then was of Latona was born. At this Solemnity the Athenians sung Hymns to Apollo, and carried in their Hands Branches of Laurel, with which also they adorned their Dishes. Another Festival there was of this Name, which Private Families observed upon the Seventh Day after the Birth of a Child; but of this I shall give account in its own place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Day in which the Magistrates at Athens entered upon their Offices (a) Suidas, aliique Lexicographi. ; upon which it was customary for them to offer a Solemn Sacrifice, praying for the Preservation, and Prosperity of the Commonwealth, in the Temple, or Hall of jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Counsellors (b) Antiph●n Orat. pro Chor●ut. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To jupiter, surnamed Hecalus, or Hecalesius, from Hecale, one of the Burrough-towns of the Leontian Tribe in Attica (c) 〈◊〉 Byzantinus. ; or from an old Woman called Hecale, by whom he had a Statue erected. This Hecale, (as Plutarch (d) Theseo. reports), when Theseus was upon his Expedition against the Marathonian Bull, entertained him with all possible expressions of Kindness, and Respect, making Prayers and Vows to the Gods for his safe Return. Theseus came off with Victory, and Hono●●▪ but at his Return, finding old Hecale dead, and being thereby preven●●● from expressing his Thankfulness to her, he ordered that her Memory should be held Sacred, and honoured at this Solemnity, in which she 〈◊〉 called, by a diminution of her Name, Hecalene; because she had accosted Theseus after that manner, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ● very usual Mode of Speech, when Aged Persons design to exp●●●● their Love and Tenderness to the Younger sort: So Streps●ades in A●●stophanes (e) Nubibus. calls his Son Phidippides, by the diminutive Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Solemnity observed in honour of Hecale, by the ●●●tonicensians, who were wont to assemble at this Time in great numbers (f) Strabo lib. XIV. . The Athenians also had a great Veneration for this Goddess, believing that she was the Overseer of their Families, and protected their Children; whence it was customary to erect Statues to her before the Doors of their Houses, which from the Goddess' Name were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Aristophanes, ejusque Scholi●●●e● in Vespis. . Every New-moon there was a Public Entertainment provided at the Charge of the Richer sort, which was no sooner brought to the accustomed place, but the poor People carried all off, giving out that Hecate had devoured it (b) Idem in Pluto. ; whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Hecate's Supper. This was done in a place where three Ways met, because this Goddess was supposed to have a threefold Nature, or three Offices, in allusion to which she was known by three Names, being called in the Infernal Regions, Hecate; in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Moon; and upon Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Diana: whence it is, that we find a great many Names attributed to her, derived from the number Three, or bearing some Relation to it; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Trivia, Tergemina, Tritonia, with several others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival (c) Pindari Scholiast. Olymp. VII, VIII. celebrated in honour of juno, by the Argians, and Aeginensians, who were a Colony from Argos. It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Sacrifice, consisting of an hundred Oxen; it being usual upon the first Day of this Solemnity to offer so many 〈◊〉 juno, the Relics of all which were distributed amongst the Citizens. There were also at this Time Public Sports, first instituted by Archinus, one of the Kings of Argos; the Prize was a Brazen Shield, ●nd a Crown of Myrtle. There was also an Anniversary Sacrifice called by this name in Laconia, and offered for the Preservation of the hundred Cities, which flourished 〈◊〉 one time in that Country (d) Eustathius Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemn Sacrifice to jupiter, offered by the Messenians, when any of them killed an hundred Enemies (e) Pausanias' Messenicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed by the Phaestians, in honour of La●ona, upon this account, as it is delivered by Antoninus Liberalis (f) Metamorph. XVII▪ : Galate●, the Daughter of Eurytius, was married to Lamprus, the Son of Pan●●●n, a Citizen of Phaestus in Crete; who being of an honourable family, but wanting an Estate answerable to his Birth, and being unable to provide competent Fortunes for Daughters, gave order to his Wife, that if she was brought to bed of a Daughter, she should immediately put her to Death. This done, he went to look after hi● Flock, and before his Return Galatea was delivered of a Daughter, but being overcome by Maternal Affection, resolved to disobey her Husband's cruel Command; wherefore to secure the Infant, she called it Leucippus, telling her Husband it was a Boy: At length, being no longer able to conceal the Artifice, she fled for succour to Latona's Temple, where with abundance of earnestness she entreated the Goddess, that, if it was possible, her Virgin might be transformed into a Boy; Latona moved with Compassion, granted her Request; whence she was by the Phaestians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because the Maid changed her Sex; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because she put off her Woman's Apparel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Diana, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Huntress, for which reason a Cake made in the form of a Deer, and upon that account called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was offered to her (a) Athenans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. XIV. . This Festival was instituted upon this Occasion: The Phocensians being reduced to the la●● extremity by the Thessalians, and disdaining to submit to them, Daïphantus proposed that a vast pile of combustible matter should be erected, upon which they should place their Wives, Children, and their whole Substance; and in case they were defeated, set all on 〈◊〉 together, that nothing might come into the hands of their Enemies. But it being judged by no means reasonable so to dispose of the Women without their consent, they summoned them to the Public Assembly; where being met in a full Body, the Proposal was no sooner offered to them, than with unanimous consent they gave the●● Approbation of it, applauding Daïphantus, and decreeing him a Crown, in Reward of so generous and noble a Contrivance; the Boys also are said to have met, and consented to it: Things being in this posture, they went to meet their Enemies, whom they ●●gag'd with such Fury, and Resolution, that those, by whom they ha● just before been reduced to extreme Despair, were routed, and entirely defeated by them (b) Plutarch de Virtute Mulierum. . In memory of which Victory, this Festival was instituted, and observed with more Solemnity, and frequented by greater numbers of Worshippers, than any other in that Country. Here you may take notice of the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ i. e. Phocensian Despair, which is applied to Persons lost beyond all hopes of Recovery, and is said to have taken its original from this Story. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival instituted by the Laconians, in memory of Helena (a) Hesychius. , to whom they gave the honour of a Temple, and Divine Worship. It was celebrated by Virgins riding upon Mules, or in certain Chariots composed of Reeds, or Bulrushes, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Plataeae (b) Pausanias' Boeoticis, Plutarch Aristide. , to jupiter Eleutherius, or the Assertor of Liberty, by Delegates from almost all the Cities of Greece. It was instituted upon this account: Mardonius, the Persian General, being defeated in the Territories of Plataeae, by the Grecians under the conduct of Pausa●●as the Spartan; the Plataeans erected an Altar, and a Statue of white Marble to jupiter Eleutherius, by whose Assistance they supposed the Grecians had asserted the Liberties of Greece, against the Forces of the Barbarians: and a general Assembly being summoned from all parts of Greece, Aristides the Athenian proposed, that Deputies might be sent every fifth Year from the Cities of Greece, to celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Games of Liberty; which was agreed upon, and great Prizes appointed to be contended for. The Plataeans also kept an Anniversary Solemnity, in memory of those that had valiantly lost their Lives in Defence of their Country's Liberty; of which the manner was thus: On the sixteenth of the Month Maemacterion, which with the Boeotians is Alalcomenius, a Procession was made, beginning about Break of Day; it was led by a Trumpeter, sounding a Point of War; then followed certain Chariot's loaden with Myrrh, Garlands, and a black Bull; after these came young Men Freeborn, it not being permitted any Person of Servile Condition to assist at any part of this Solemnity, because the Men, in whose memory it was instituted, died in Defence of the Liberty of Greece; these carried Libations of Wine, and Milk, in large two-●ar'd Vessels, and Jars of Oil, and precious Ointments: Last of all came the Chief Magistrate, for whom tho' it was unlawful at other times to touch any thing of Iron, or wear Garments of any Colour but White, yet he was then clad in a Purple Robe, and taking a Waterpot out of the City-Chamber, proceeded with a Sword in his Hand through the middle of the Town, to the sepulchers: Then he drew Water out of a neighbouring Spring, and washed, and anointed the Monuments; then sacrificed the Bull upon a pile of Wood, making Supplication to Infernal Mercury, and jupiter, and invited the Souls of those Valiant Heroes, that lost their Lives in the Defence of their Country, to the Entertainment; then filling a Bowl with Wine, said, I drink to those, that lost their Lives for the Liberty of Greece. These Solemnities, Plutarch telleth us, were observed till his Days. Another Festival of this Name was observed by the Samians, in honour of the God of Love (a) Athena●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. III. . It was also customary for Slaves to keep a Holiday called by this Name, when they obtained Liberty. To which Custom there is an Allusion in Plautus (b) Pers. Act. I. Scen. I. , who introduces a Slave named Toxilus, rejoicing that his Master was gone from Home, and promising himself as much Pleasure, as if he had obtained Freedom; whence he makes him to say, Basilice agi●o Eleutheria— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Solemnity was observed by the Celeans, and Phliasians every fourth Year; by the Pheneatae also, the Lacedæmonians, Parrhas●a●●, and Cretans; but more especially by the Athenians every fifth Year, at Eleusis a Burrough-Town of Attica, from whence it was translated to Rome by Adrian the Emperor, and never totally abolished till the Reign of the Elder Theodosius. It was the most celebrated, and Mysterious Solemnity of any in Greece, whence it is often called, by way of Eminence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Mysteries, without any other Note of Distinction; and so superstitiously careful were they to conceal the Sacred Rites, that if any Person divulged any part of them, he was thought to have called down some Divine Judgement upon his Head, and it was accounted unsafe to abide in the same Ho●●● with him; wherefore he was apprehended as a public offender, and suffered Death. Every thing contained some hidden Mystery, 〈◊〉 herself (to whom with her Daughter Proserpina this Solemnity was sacred) was not called by her own Name, but by the unusual Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Grief, or Heaviness, because of her Sorrow for the loss of her Daughter, when she was stolen by Pluto. This Secrecy was strictly enjoined not only in Attica, but all other places of Greece, where this Festival was observed, except Crete; insomuch that if any Person, that was not lawfully Initiated, did but out of Ignorance, or Mista●● chance to be present at the Mysterious Rites, he was put to Dea●●▪ It is said by some to have been first instituted by Ceres herself, wh●● she had supplied the Athenians with Corn, in a Time of grievous Famine. Others attribute both those Facts to King Erectheus: Some will have it to have been instituted by Musaeus, the Father of E●●●pus; others by Eumolpus himself. Persons of both Sexes, and all Ages were Initiated at this Solemnity; nor was it a thing indifferent whether they would be so▪ or no; for the Neglect of it was looked upon as a Crime of a very heinous Nature; insomuch that it was one part of the Accusation, for which Socrates was condemned to Death. All Persons Initiated were thought to live in a state of greater Happiness and Security than other Men, being under the more immediate Care, and Protection of the Goddesses: Nor did the Benefit of it extend only to this Life, but after Death too they enjoyed (as was believed) far greater degrees of Felicity than others, and were honoured with the first Places in the Elysian Shades; whereas others (poor Souls!) were forced to lie, and wallow in perpetual Dirt, Stink, and Nastiness. But since the Benefits of Initiation were so vastly great, no wonder if they were very cautious what Persons they admitted to it: Therefore such, as were convicted of Witchcraft, or any other heinous Crime, or had committed Murder, tho' against their Wills, were debarred from these Mysteries; and tho' in later Ages all Persons, Barbarians excepted, were admitted to them, yet in the Primitive Times the Athenians excluded all Strangers, that is, all that were not Members of their own Commonwealth, some Eminent and Extraordinary Persons excepted; such were Hercules, Castor, Pollux, Aesculapius, and some others. Nor were these admitted to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Greater Mysteries, but only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Less, which were sacred to Pros●rpin●, and first instituted on this Account: On a Time, when the Athenians were celebrating the accustomed Solemnity, Hercules happening to go that way, desired he might be Initiated; but it being unlawful for any Stranger to enjoy that Privilege, and yet Hercules being a Person that by reason of his great Power, and the extraordinary Services he had done for them, could not be denied; Eu●●lpus thought of an Expedient, whereby to satisfy the Heroe's Request, without violating the Laws; which he did, by instituting another Solemnity, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Lesser Mysteries; which were afterwards solemnly observed in the Month Anthesterion, at Agrae, a Place near the River Ilissus; whereas the Greater were celebrated in the Month Boedromion at Eleusis, an Attic Burrow, from which Ceres was called Eleusinia. In later Times the Lesser Festival was used as a Preparative to the Greater; for no Persons were Initiated in the Greater, unless they had been purified at the Lesser; the manner of which Purification was thus: Having kept themselves chafed and unpolluted nine Days, they came and offered Sacrifices, and Prayers, wearing Crowns and Garlands of Flowers, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they had also under their Feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Jupiter's Skin, which was the Skin of a Victim offered to that God. The Person that assisted them herein, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Water, which was used at most Purifications, but they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Persons Initiated. About a Year after, having sacrificed a Sow to Ceres, they were admitted to the Greater Mysteries, the Secret Rites of which (some few excepted, to which none but Priests were conscious) were frankly revealed to them; whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Inspectors'. The manner of Initiation was thus: The Candidates being crowned with Myrtle, had admittance by Night into a place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Mystical Temple, which was an Edifice so vast and capacious, that the most ample Theatre did scarce exceed it. At their entrance, they purified themselves by washing their Hands in Holywater, and at the same time were admonished, to present themselves with Minds pure and undefiled, without which the external Cleanness of the Body would by no means be accepted. After this the Holy Mysteries were read to them out of a Book, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Stone, because the Book was nothing else but two Stones fitly cemented together. Then the Priest that Initiated them, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proposed certain Questions, as, Whether they were fasting, etc. to which they returned Answers in a set Form, as may be seen in Meursius' Treatise on this Festival, to which I refer the Reader. This done, strange and amazing Objects presented themselves, sometimes the place they were in, seemed to shake round them, sometimes appeared bright and resplendent with Light, and radiant Fire, and then again covered with black Darkness, and Horror; sometimes Thunder, and Lightning, sometimes frightful Noises, and Bellow, sometimes terrible Apparitions astonished the trembling Spectators: The being present at these Sights was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Intuition. After this, they were dismissed in these Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Garments in which they were Initiated, were accounted sacred, and of no less efficacy to avert Evils, than Charms, and Incantations: wherefore they never cast them off, till they were torn and tattered Rags; nor was it then usual to throw them away, but they made Swadling-cloths of them for their Children, or consecrated them to Ceres, and Proserpina. The chief Person that attended at the Initiation, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Revealer of holy Things: He was always a Citizen of Athens, and held his Office during Life (tho' amongst the Celeans, and Phliasians it was customary for him to resign his Place every fourth Year, which was the Time of this Festival) he was farther obliged to devote himself wholly to Divine Service, and to live a chaste and single Life; to which end, it was usual for him to anoint himself with the Juice of Hemlock, which by its extreme Coldness is said to extinguish, in a great measure, the Natural Heat. The Hierophantes had three Assistants, the first of which was called from his Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Torchbearer, and to him it was permitted to marry. The second was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whose Office I have already given an Account. The third ministered at the Altar, and was for that reason named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierophantes is said to have been a Type of the Great Creator of all Things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Sun; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Mercury; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Moon. There were also certain public Officers, whose business it was to take care that all things were performed according to Custom. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The King, who was one of the Archons, and was obliged at this Solemnity to offer Prayers, and Sacrifices, to see that no Indecency, or Irregularity was committed, and the Day following the Mysteries, to assemble the Senate, and take cognizance of all Offenders in that kind. Beside the King, there were four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Curators, elected by the People; one of them was appointed out of the Sacred Family of the Eumolpidae, another out of the Ceryces, and the remaining two out of the other Citizens. There were also ten Persons, that assisted at this, and some other Solemnities, and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was their Business to offer Sacrifices. This Festival was celebrated in Boedromion, and continued nine Days, beginning upon the fifteenth, and ending upon the twenty-third Day of that Month; during which Time, it was unlawful to arrest any Man, or present any Petition; and such as were found guilty of these Practices, were fined a thousand Drachms, or (as others report) put to Death. It was also unlawful for those that were Initiated, to sit upon the Covering of a Well, or to eat Beans, Mullets, or Weazles. And if any Woman road in a Chariot to Eleusis, she was by an Edict of Lycurgus obliged to pay six thousand Drachms. 1. The first Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an Assembly; because, it may be, than the Worshippers first met together. 2. The second was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to the Sea, you that are Initiated; because (I suppose) they were commanded to purify themselves by washing in the Sea. 3. Upon the third they offered Sacrifices, which consisted chiefly of an Aexonian Mullet, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Barley out of Rharium, a Field of Eleusis, in which that sort of Corn was first sown. These Oblations were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accounted so Sacred, that the Priests themselves were not (as was usual in other Offerings) allowed to partake of them. 4. Upon the fourth they made a solemn Procession, wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Holy Basket of Ceres, was carried in a consecrated Cart; Crowds of People shouting as they went along, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. All Happiness to Ceres. After these followed certain Women called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who (as the Name implies) carried certain Baskets: In these were contained Sesamin, carded Wool, some grains of Salt, a Serpent, Pomegranates, Reeds, Ivy-boughs, a sort of Cakes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poppys, etc. 5. The fifth was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Torch-day; because the Night following it, the Men, and Women ran about with Torches in their Hands. It was also customary to dedicate Torches to Ceres, and contend who should present the biggest; which was done in memory of Ceres' Journey, wherein she sought Proserpina, being conducted by the light of a Torch, kindled in the Flames of Aetna. 6. The sixth Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from jacchus, the Son of jupiter and Ceres, that accompanied the Goddess in her Search after Proserpina, with a Torch in his Hand; whence it is, that his Statue held a Torch. This Statue was carried from the Ceramicus to Eleusis in a solemn Procession, called, after the Heroe's Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Persons that accompanied it, had their Heads crowned with Myrtle, as also had the Statue, and were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all the way danced, and sung, and beat brazen Kettles. The Way by which they issued out of the City, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Sacred Way: The Restingplace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a Figtree, which grew there, and was (like all other things concerned in this Solemnity) accounted Sacred. It was also customary to rest upon a Bridge built over the River Cephissus, and make themselves merry by jesting upon thos● that passed by; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ● Bridge, is by Suidas expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. mocking, or jeering▪ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Hesychius interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Scoffer●. Having passed this Bridge, they went to Eleusis, the way into which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Mystical Entrance. 7. Upon the seventh Day were Sports, in which the Victors were rewarded with a Measure of Barley, that Grain being first sown 〈◊〉 Eleusis. 8. The eighth was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it once happened that Aesculapius, coming from Epidaurus to Athens, and desiring to be Initiated, had the Lesser Mysteries repeated: Whence it become customary to celebrate them a second time upon this Day, and admit to Initiation such Persons as had not before enjoyed that Privilege. 9 The ninth, and last Day of the Festival was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Earthen Vessels: because it was usual to fill two such Vessels with Wine, one of which being placed towards the East, and the other towards the West; after the Repetition of certain Mystical Word●, they were both thrown down, and the Wine being spilt upon the Ground, was offered as a Libation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (a) P●llux Onom. lib X cap. LIII. 〈◊〉 , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Vessels made of Bulrushes, with Ears of Willow, in which certain Mysterious things were carried upon this Day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two Festivals (a) Hesychius, Etymologici Auctor, Ath●n●us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. XV. Pindari Scholiastic Olympi●on. Od. XIII. , one of which was celebrated in Crete, in honour of Europa, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was either a Phoenician Name, or derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Europa's ravishment by jupiter in the form of a Bull. At this time Europa's Bones were carried in Procession, with a Myrtle Garland called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was no less than twenty Cubits in Circumference. The other Festival was celebrated by the Corinthians with solemn Games, and Races, wherein young Men contended, running with lighted Torches in their hands. It was instituted in honour of Minerva, Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from a certain Pond in Marathon, where one of her Statues was erected: Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because by her assistance Bellerophon caught Pegasus, the winged Horse, and brought him under command, which some take to be the first reason of the Celebration of this Festival; others are of opinion, that this Name was given to the Goddess from one Hellotis, a Corinthian Woman; the Story runs thus: The Dorians, being assisted by the posterity of Hercules, made an Invasion upon Pe●●ponnesus, where they took, and burned Corinth; most of the Women took care to secure themselves by an early Flight, only some ●ew, amongst whom were Hellotis, and Eurytione, betook themselves to Minerva's Temple, hoping, that the sanctity of the Place would be sufficient protection for them: No sooner had this reached the Dorians Ears, but they set Fire to the Temple, and all the rest making a shift to escape, Hellotis, and Eurytione perished in the Flames. Upon this ensued a dreadful Plague, which proved very fatal to the Dorians; and the remedy prescribed by the Goddess, was, to appease the Ghosts of the two deceased Sisters; whereupon they instituted this Festival in memory of them, and erected a Temple to Min●rva, surnamed, from on● of them, Hellotis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Games in Sicily, near the River Helorus (b) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens (c) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or rather (according to Meursius' conjecture) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Festival in honour of Enyalius (a) Idem. , whom some will have to be the same with Mars; Others, only one of his Ministers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Ceres named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Plutarch de Iside & Osiride. , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. grief, in memory of her sorrow, when she had lost her Daughter Proserpina. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Private Festivals, and Times of rejoicing, when a Friend, or Relation was returned from a journey (c) Himerius in Propempt. Fla●i● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Delphian Festival, in memory of a journey of Apollo (d) Procopius in Epistola ad Zachariam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Apollo (e) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, in honour of Ceres (f) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Another of Ceres' Festivals, observed by the Laconians (g) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Day of rejoicing after Victory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Rhodian Festival (h) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Spartan Festival (i) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Scira in Attica, in honour of Ceres and Proserpina (k) Strabo Geogr. lib. IX. Stephanus v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the Thespians, in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Cupid, the God of Lo●● (l) E●stathius sub fine Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Festival seems to be the same with the former, for it was observed by the Thespians in honour of Cupid (a) Plutarch Erotic. Pausanias' Boeoticis. ; being celebrated every fifth year with Sports, and Games, wherein Musicians, and others contended. If any Quarrels had happened amongst the People, it was usual at this time to offer Sacrifices, and Prayers to the God, that he would put an end to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Laconian Festival, in honour of Hercules (b) Hesychius. ; being (I suppose) instituted in memory of his Labours, for Labour is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would rather call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this Festival belonged to Ceres (c) Idem. , whom we find surnamed Hercynna in Lycophron (d) Cassandra v. 153. ; which Title ●as given her from Hercynna, the Daughter of Trophonius, and Play-●ellow of Proserpina (e) Pausanias' Boeoticis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Mer●●●y, by the Phe●●●ae in Arcadia (f) Idem Arcadicis. , and the Cyllenians in Elis (g) Idem Eliacis. . Another we find observed by the Tangraeans in Boeotia (h) Idem Boeoticis. , where Mercury was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Ram-bearer, and represented with a Ram upon his Shoulder, because he is said in a time of Plague to have walked about the City in that Posture, and cured the Sick; in memory of which Action, it was customary for one of the most beautiful Youths in the City to walk round the City-walls with a Lamb, or Ram upon his Shoulders. A Festival of the same Name was also observed in Crete, where it was usual for the servants to sit down at Table, whilst their Masters stood by, and waited (i) Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. XIV. ; which custom was also practised at the Roman Saturnalia. Another of Mercury's Festivals was observed by Boys in the Schools of Exercise at Athens (k) Aeschines in Timarchum. ; at which no adult Persons were allowed to be present, beside the Gymnasiarch; who, if convicted of having admitted any, underwent the same punishment with those that corrupted freeborn Youth: The occasion of which Law seems to have been the foul and not to be named Lust, and Wantonness, that were practised in former Times at this Solemnity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Sacrifices to Vesta (a) Hesychius. , called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which it was unlawful to carry away, or communicate any part to any beside the Worshippers: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to sacrifice to Vesta, is Proverbially applied to such as do any thing in private without Spectators (b) Diogenianus. ; or rather to covetous Misers, that will not part with any thing they are once possessed of (c) Tarrhaeus. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the Furies' (d) Philo, Pausanias Boeotici●▪ , who were by the Athenians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Venerable Goddesses; by the Sicyonians, and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Favourable, or Propitious; out of an Opinion that their true Names were unlucky Omens. This Festival was observed once every Year with Sacrifices, wherein pregnant Ewes, Cakes made by the most Eminent of the Young Men, and a Libation of Honey and Wine were offered to the Goddesses, the Worshippers being decked with Flowers. At Athens none had Admission to these Solemnities but Freeborn Denizens; and of them, those only that were of known Virtue and Integrity, for such alone could be acceptable to these Deities, whose peculiar Office it was to revenge and punish all sorts of Impiety. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Ceres (e) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Spartan Festival, mentioned in an old Inscription. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Solemnity observed by the Phigaleans in Arcaedia (f) Pausanias' Arcadicis. , who offered Sacrifices, both in Public, and Private, to Euryno●●, who had in this place a Temple, that was never open, but upon this Day. This Eurynome was (as some are of Opinion) the same with Diana; or (according to others) one of Oceanus' Daughters, mentioned in Homer, where she is said to have assisted in entertaining Vulcan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Horse-races in Laconia (g) Hesychius, & Phavorinus. . Η 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Laconian Festival, in honour of Helacatus (a) Hesychius. , who was a Boy beloved by Hercules. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Argos, in honour of juno, who was the Protectress of that City, and called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were two Processions to the Goddess' Temple without the City; One by the Men in Armour: Another, in which Juno's Priestess, who was always a Matron of the first Quality, was drawn in a Chariot by white Oxen: From her Priesthood the Argians accounted their Years, as the Athenians did by the Government of their Archons: Being arrived at the Temple, they offered an Hecatomb of Oxen, whence this Festival is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Sacrifice is also sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Name may, perhaps, be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Bed, because it was Juno's Care to preside over Marriages, Births, etc. There were also certain Games, wherein the Victory consisted in pulling down a Shield, that was strongly fixed upon the Theatre: The reward was a Crown of Myrtle, and a brazen Shield; whence the Game was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Brazen Contention. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Another Festival of this Name we find celebrated every fifth Year in Elis, where sixteen Matrons were appointed to wove a Garment for the Goddess. There were Games also, which are said to have been first instituted by Hippodamia, in honour of juno, by whose Assistance she was married to Pelops. The Precedents were sixteen Matrons, every one of which was attended by a Maid: The Contenders were Virgins, who being distinguished into several Classes, according to their Ages, ran Races in their Orders, beginning from the youngest. The habit of all was the same; their Hair was dishevelled, their right Shoulders bare to their Breasts, and their Coats reached no lower than their Knees. They had a second Race in the Olympic Stadium, which was at that time shortened about a sixth part. Such as obtained Victory, were rewarded with Crowns of Olive, and a share of the Ox that was offered in Sacrifice, and were permitted to dedicate their own Pictures to the Goddess. This Name was also given to a Solemn Day of Mourning at Corinth for Medea's Children, who were buried in the Temple of juno Acraea in that place, and, as some say, slain by the Corinthians, who to remove the Scandal of so barbarous a Murder from themselves, are said to have given Euripides a large Sum to invent the Fable, wherein it is attributed to Medea, which before that time no Man ever dreamed of (a) Lycophronis Scholiastes. . Another Festival of this Name was celebrated by the Pellenaeans with Games, wherein the Victor was rewarded with a rich Garment, called from the place's Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, celebrated every fifth Year in honour of Hercules (b) Pollux lib. VIII. cap. IX. . The Thisbians also, and Thebans in Boeotia, observed a Solemn Festival in honour of Hercules, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Apples, were offered to him (c) Idem lib. I. cap. I. : The Original of which Custom was thus: It being usual in former Times to offer a Sheep at this Solemnity, it happened once that the River Asopus had so far overflowed its Banks, that it could not be forded, whereby the coming of the Victim was hindered: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ambiguous in Greek, signifying sometimes a Sheep, sometimes an Apple; which some of the Boys being aware of, for want of other Employment, performed the holy Rites in Sport, offering, instead of the Ram, an Apple, which they supported with four Sticks, in imitation of Feet, placing two more upon the Top of it, to branch out like Horns: Hercules was mightily taken with the ●est, and the Custom was continued fro● that Time to my Author's Age, who flourished under Commodus, the Roman Emperor. At Sicyon Hercules was honoured with a Festival, which lasted two Days, the former of which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At Lindus there was a Solemnity in honour of Hercules, at which nothing was heard, but Execrations, and Illboding Words; insomuch that if any Person happened to let fall a Lucky Speech, he was thought to have profaned the holy Rites; the Original of which Custom is accounted for by Lactantius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Peloponnesian Festival, wherein the Women met together, and gathered Flowers (d) Hesychius. , as the Name imports, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ i. e. the Spring, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Flower. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated every ninth Year, by the Delphians, in honour of some Heroïne, as may be learned from the Name. We are told by Plutarch (a) Quast. Grac. , that there were in it a great many Mysterious Rites, wherein was a Representation of something like Semele's Resurrection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Vulcan. At this Time there was a Race with Torches, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Academy; the manner of which was thus (b) Pausanias, Persii vetus Scholiastes, Hesychius. : The Antagonists were three Young Mèn, one of which being appointed by Lots to take his turn first, took a lighted Torch in his Hand, and began his Course; if the Torch happened to be extinguished before he arrived to his Journey's end, he delivered it to the second, and he in like manner to the third: The Victory was his, that carried the Torch lighted to the Race's end, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but if none could perform that, the Victory was left undetermined, and not adjudged to any of them. If any of the Con●●nders, for fear of extinguishing the Torch by too violent a Motion, ●●acken'd their Course, the Spectators used to strike them with th● Palms of their Hands; for which reason those Blows were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or broad Stripes; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were inflicted in the Ceramicus (c) Aristophanes, e●usque Scholiastes in Ranis. , of which the Academy was a part. To the successive Delivering of the Torches from one to another, there are frequent Allusions in Authors, who usually compare to it the Turns and Vicissitudes of Human Affairs, and the various Changes and Successions, that happen in the World; of which I will only give you one Instance out of Lucretius (d) Lib. II. ; Inque brevi spatio mutantur secla animantum, Et quasi Cursores vitaï Lampada traciunt. So things by turns increase, by turns decay, Like Racers, bear the Lamp of Life, and live, And their Race done, their Lamps to others give. Mr. Cre●●h. Θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Sacrifice offered by the Husbandmen after Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in Gratitude to the Gods, by whose Blessing they enjoyed the Fruits of the Ground. The whole Festival was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which in another place; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from the Gathering of Fruits. Some will have it to be observed in honour of Ceres, and Bacchus (a) Menander Rhetor cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , those being the two Deities, who had a peculiar Care of the Fruits of the Earth. But Eustathius (b) Iliad. ●. telleth us, that there was also a Solemn Procession at this Time in honour of Neptune; and addeth farther, that all the Gods had a share in the Offerings at this Festival; as appears also from Homer's own Words, who tells us, that Diana's Anger against Oeneus was caused by his neglect of Sacrificing to her at this Festival, wherein all the rest of the Gods had been feasted by him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diana, much incensed, that Oeneus had To all the other God's Oblations made, And not to Her his grateful First-fruits paid, Sent down this Evil to revenge his Crime. Mr. Hutchin. Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Athenaus' lib. III. , which was the first Bread made of the New Corn. Some there are, that will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a general Name for all the Festivals, wherein they carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. green Boughs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, in honour of the Sun, and his Attendants the Hours; or, as others think, of Delian Apollo, and Diana. It was celebrated upon the sixth, and seventh Days of Thargelion; and received its Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a General Word for all the Fruits of the Earth; because one of the chief Ceremonies was the carrying about their First-fruits in Pots called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Name was also applied to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were carried about the City at this Time, and shall be described in the Festival, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief Solemnity was upon the latter Day, the former being wholly taken up in making Preparations for it; at which time it was customary to lustrate the City, which was done by two Persons, called by the general Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is applied to all that purified Cities; or the more peculiar one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were both Men; or, according to others, a Man and Woman; one of which represented the Male, the other the Female Sex, and offered a Sacrifice for each of them: It was usual for the Man to bear about his Neck Figs, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a blackish Colour; and the Woman, white. The ordinary Rites in purifying Cities are thus described by john Tzetzes (a) Chiliad. Histor. V. cap. XXIII. ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus was in Ancient Times Lustration made; When any City groaned beneath the weight Of Famine, Plague, or worse Calamity, Forthwith a grateful Victim is prepared, Which at the holy Altar when they have placed, They cast upon the Pile Cheese, Cakes, and Figs; Then striking seven times its Privities With Sea-leeks, and wild Figs, and other Fruits, Rude Nature's product without help of Art, Burn it with Wood cut from unplanted Trees, Then towards the Wind the sportive Ashes cast Upon the Sea: Thus they the dreadful Ills, With which the City laboured, drive away. Mr. Hutchin. Poetical Fictions tell us, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so called from one Pharmacus, that stole some of the consecrated Vessels of Apollo, and being apprehended in the Fact by some of Achilles' Soldiers, suffered Death; of which Crime, and Punishment the Athenians had always a Representation at this Festival. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a sort of Figs, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and used in Lustrations; whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Tune upon the Flute▪ which was played as he went to perform his Office. It was farther customary for a Choir of Singing-Men to contend for Victory, and the Conqueror to dedicate a Tripus in the Pytheum, a Temple of Apollo, built by Pisistratus. At this Festival the Athenians enroled their Adopted Sons in the Public Register, as also they did their Natural at the Apaturia. During the Solemnity, it was unlawful to give, or receive Pledges, and the Offenders in this kind were arraigned at an Assembly, held in Bacchus' Theatre. The Milesians had a Festival of the same Name, which they celebrated with a great many Expressions of Mirth and Jollity, feasting and entertaining one another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. The Marriage of the Gods. It was a Sicilian Festival, in honour of Proserpina (a) Pollux lib. I. cap I ; and seems to have been instituted in memory of her Marriage with Pluto; the chief part of the Solemnity being nothing else, but an imitation of the Nuptial Rites. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival common to all the Gods (b) Hesychius. , and celebrated in a gre●● many Cities of Greece, but especially at Athens. The Pellenaeans instituted Solemn Games, called by this Name, in honour of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the God of Hospitality, according to Pausanias (c) Achaïcis. , or, as the Scholiast upon Pindar reports (d) Olympian. XI. , of Apoll● and Mercury: The Victors, according to Pausanias, were rewarded with a piece of Plate; according to the forementioned Scholiast, with a Garment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Scholiast (e) Olymp. III. reports, that the Dioscuri instituted a Festival of this Name, in memory of an honour the Gods did them, by coming to one of their Entertainments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. The Appearance of God. It was a Festival observed by the Delphians (f) Herodotus lib. I. Suidas. , upon the Day, whereon Apollo first manifested himself to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Laconian Festival (g) Hes●chius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Public Festival, Mart, and Assembly of the Aetolians, held at a Town in that Country, called Thermi (h) Polybius lib. V. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Ceres, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Legifera (a) Virgilius Aeneid. IV. , or the Lawgiver; because she was the first that taught Mankind the use of Laws. The first Institution of it is by some attributed to Trip●olemus, by others to Orpheus, and by others to the Daughters of Da●aüs. It was celebrated in a great many of the Grecian Cities; By the Spartans', and Milesians, amongst whom the Solemnity lasted three Days: By the Drymeans in Phocis, the Thebans in Boeotia, the Megarians: By the Syracusians, where towards the end of the Solemnity, they carried in Procession the Secrets of a Woman, composed of Sesamin and Honey, and called in Sicily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: By the Eretrians in Euboea, where it was customary to roast their Meat by the Heat of the Sun: By the Delians, who used to bake Loaves of a large size, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they ushered in with great Solemnity, the Bearers of them crying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hence the Festival is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Athenians observed this Festival with greatest Show of Devotion: The Worshippers were Freeborn Women, (it being unlawful for any of Servile Condition to be present) whose Husbands were ●ont to defray the Charges of the Solemnity; and were obliged to do so, if their Wife's Portion amounted to three Talents. These Women were assisted by a Priest, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because his Head was adorned with a Crown, whilst he executed his Office: as also by certain Virgins, who were straight confined, and kept under severe Discipline, being maintained at the Public Charge, in a place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Women were clad in white Apparel, to intimate their spotless Innocence; and were obliged to the strictest Chastity for five, or three Days before, and during the whole Time of the Solemnity, which lasted four Days: for which end, they used to strew upon their Beds such Herbs, as were thought to destroy all Appetite to Venereal Pleasures: such were Agnus castus, Flea-bane, and (which were made use of by the Milesian Women) Vine-branches, etc. It was held unlawful to eat the Kernels of Pomegranates, or adorn themselves with Garlands; for every thing was carried on with the greatest appearance of Seriousness, and Gravity; and nothing tolerated, that bore the least show of Wantonness, or Immodesty; or even of Mirth, or Jollity, the custom of jesting upon one another excepted, which was constantly done, in memory of jambe, that by a taunting Jest extorted a Smile from Ceres, when she was in a pensive and melancholy Humour. Three Days, at least, were spent in making Preparations for the Festival: Upon the eleventh of Pyanepsion, the Women carrying Books upon their Heads, wherein the Laws were contained, in memory of Ceres' Invention, went to Eleusis, where the Solemnity was kept; whence this Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Ascent. Upon the fourteenth the Festival began, and lasted till the seventeenth: Upon the sixteenth they kept a Fast, sitting upon the Ground, in token of Humiliation; whence the Day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Fast. It was usual at this Solemnity to pray to Ceres, Proserpina, Pluto, and Calligenia: this Calligenia some will have to have been Ceres' Nurse, others her Priestess, others her Waiting-maid; and some there are, who make her the same with Ceres; but these seem to be sufficiently refuted by the Testimony of Aristophanes, who mentions her as distinct from that Goddess (a) Thesmoph●r. ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the two Legislators make your Prayers, To Ceres, and to Goddess Proserpina; To Plutus too, and Calligenia. And this Custom was omitted by the Eretrians alone of all the Grecians. There was likewise a Mysterious Sacrifice, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because all Men were excluded, and banished from it; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because in a dangerous War, the Woman's Prayers were so prevalent with the Gods, that their Enemies were defeated, and put to Flight as far as Chalcis; whence it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was another Sacrifice, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Mulct, which was offered as an Expiation of any Irregularities that happened to be committed during the Solemnity. At this Festival, all Prisoners committed to Gaol for smaller Faults, were released; and upon the third Day all Courts of Justice were shut up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival, in memory of Theseus: It was celebrated upon the eighth Day of every Month, because he was the Reputed Son of Neptune, to whom those Days were held Sacred; or because in his first Journey from Troezen, he arrived at Athens upon the eighth of He●●tombaeon; or in memory of his safe Return from Crete (a) Plutarch Theseo, Aristophanis Scholiastes Pluto. , which happened upon the eighth of Pyanepsion, for which reason the Festival was observed with greater Solemnity upon that Day, than at other Times. Some also there are, that will have it to have been first instituted in memory of Theseus' uniting the Athenians into one Body, that before lay dispersed in little Hamlets up and down in Attica. It was celebrated with Sports and Games, with Mirth and Banquets, and such as were poor, and unable to contribute to them, were entertained upon free cost at the Public Tables, as we learn from Ari●●ophanes (b) Pluto. . The Sacrifices were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Eighth, because they were offered upon the eighth Day of the Month (c) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Apollo (d) Idem. . The Name seems to be de●●r'd from Apollo's three Nurses, who were called Thriae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Bacchus (e) Pausanias' Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , observed by the Eleans, in a place distant about eight Stadia from Elis, where it was confidently ●●ported, that the God himself was present in Person; the Ground of which Story was this: There was a certain Chapel, into which ●●e Priests conveyed three empty Vessels, in presence of the whole Assembly, which consisted as well of Foreigners, as Natives; this done, they retired, and the Doors being shut, themselves, and as many others as pleased, sealed them with their own Signets: On the Morrow the Company returned, and after every Man had looked upon his own Seal, and seen that it was unbroken, the Doors being opened, the Vessels ●ere found full of Wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In honour of Venus (f) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Sacrifice so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Tunny, which Fishermen offered to Neptune, after a plentiful Draught (g) Athenaeus lib. VII. . Ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. the Sacred Marriage. It was a Festival in honour of jupiter▪ and juno (a) Hesychius. , being (I suppose) a Commemoration of the Marriage of those two Deities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, wherein Musicians contended: It was celebrated in honour of jupiter (b) Stephanus Byzantinus, Pausanias Messenicis. , surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Ithome, a City in Thessaly, or Messene, where that God is said to have been nursed by the two Nymphs Ithome, and Neda; who gave Names, the former to a Town, the latter to a River. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One of Leucothea's Festivals in Crete, being derived from Inachus, according to Hesychius; or rather from Ino, who is the same with Leucothea, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Grief; being, perhaps, a Commemoration of Ino's Misfortunes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in Lemnos (g) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festivals in memory of Ino, one of which was celebrated every Year with Sports, and Sacrifices at Corinth, being instituted by King ●●syphus (c) Tzetzes in Lycophronem. . An Anniversary Sacrifice was offered to Ino by the Megarians, whe●● she was first called Leucothea, being cast upon that Coast by the Waves, and interred by Cleso, and Tauropolis (d) Pausanias' Atticis. . Ino had another Festival in Laconia, where there was a Pond consecrated to her: Into this it was usual, at this Solemnity, to cast Cakes of Flower, which, if they sunk, were Presages of Prosperity; but if they stayed upon the surface of the Water, were Illboding Omens (e) Pausanias' Laconicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Bacchus surnamed jobacchus, from the Exclamations used in some of his Festivals, where they cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Theban Festival, the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (f) ●indari Scholiastes Olymp. VII. ; whence it appears, that it was instituted in honour of Hercules, and his Companion jolaüs, who assisted him against Hydra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity observed by several Cities, in honour of Isis (a) Diodorus Siculus lib. I. , who i● said by some to have been the first, that taught Men the use of Corn; in memory of which Benefit, it was customary, at some places, for the Worshippers at this Festival, to carry Vessels full of Wheat, and Barley. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Anniversary Sports, celebrated at Olympia, in memory of Ischemus, the Grandson of Mercury, and Hierea; who, in a Time of Famine, devoted himself to be a Sacrifice for his Country, and was honoured with a Monument near the Olympian Stadium (b) Isacius Tzetzes in Lycophronis Cassandr. v. 42. . Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mysterious Observances at Thebes, and Lemnos; but more especially 〈◊〉 Imbrus, and Samothrace, which Islands were consecrated to the Ca●●●i, whom some will have to be Phoenician Deities; others, the Sons of Vulcan; Others are of a different Opinion from both; for nothing c●n be certainly determined concerning the Original, Names, or Num●er of them: Such as desire farther Satisfaction, may consult Coelius ●●●diginus, Lilius Gyraldus, and other Mythologists. All that were In●●ated into these Mysteries, were thought effectually secured from all Storms at Sea, and other Dangers (c) Diodorus Siculu● Bibl. lib. V. : The chief Ceremony was thus: The Person that offered himself, being crowned with Olive-branches, and girded about his Loins with a Purple Ribbon, was placed upon ● Throne, around which the Priests, and Persons before Initiated ●●nc'd, and sported: This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. enthronization (d) Plato Euthydemo, Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Sports, celebrated by the Laconians, in honour of Diana (e) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. Beauty's Rewards. It was a Lesbian Festival, wherein the Women presented themselves in Juno's Temple, and the Prize was assigned to the Fairest (f) Homeri Scholiastes Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Another of these Contentions there was at the Festival of Ceres Eleusinia amongst the Parrhasians, first instituted by Cypselus, whose Wife Herodice was honoured with the first Prize (a) Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. XIII. . Another of the same Nature we find amongst the Eleans (b) Idem ibid. , where the most Beautiful Man was presented with a complete Suit of Armour, which he consecrated to Minerva, to whose Temple he walked in Procession, being accompanied with his Friends, who adorned him with Ribbons, and crowned him with a Garland of Myrtle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (c) Etymolog. Auctor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed in almost all the Cities of Greece; but especially at Sparta, where it was first instituted about the Time of the XXVIth Olympiad, in honour, not of jupiter, as some are of Opinion, but of Apollo, surnamed Carneus, either from one Carneus, a Trojan (d) Aleman. ; or from a Beautiful Youth, called Carnus, who was the Son of Iupi●er and Europa (e) Hesychius. , and beloved by Apollo (f) Theocriti Scholiastes. : Or from Carnus an Acarnanian, who was instructed by this God in the Art of Divination, but afterwards murdered by the Dorians; This Fact Apollo revenged upon them by a dreadful Plague; to avert which, they instituted this Festival, as Pausanias' reports: Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from the Cornel-tree, transposing the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same Author intimates; For 'tis reported by some, that this Festival was first instituted by the Grecians, who had incurred Apollo's Displeasure, by cutting down a number of Cornel-trees in a Grove consecrated to him upon Mount Ida, which they used in building the Wooden-horse: Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from accomplishing the Request of Menelaus (g) Demetrius. , who, when he undertaken his Expedition against Troy, made a Vow to Apollo, wherein he promised to pay him some signal Honour, if his Undertaking met with Success. This Festival lasted nine Days, beginning upon the thirteenth of the Month Carneus, which answered to the Athenian Metag●nion (h) Plutarch Nicia. : It was an Imitation of the Method of living, and Discipline used in Camps; for nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Tents, wer● erected, in every one of which nine Men of three different Tribes, three being chosen out of a Tribe, lived for the space of nine Days, during which Time they were obedient to a public Cryer, and did nothing without express Order from him (i) Athenaus' lib. IU. Callimachi Hymn. in Apoll. Pindarus Pythion. . Hesychius tells us, that the Priest, whose Office it was to attend at this Solemnity, was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and adds in another place, that out of every Tribe five other Ministers were elected, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and obliged to continue in their Function four Years, during which Time they remained Bachelors. At this Festival the Musical Numbers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were sung by Musicians, who contended for Victory; the first Prize was won by Terpander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Diana (a) Pausanias' Laconicis. , surnamed Caryatis, from Caryum in Laconia, where this Solemnity was kept. It was usual for Virgins to meet at the Celebration, and join in a certain Dance, said to be invented by Castor and Pollux, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Lucianu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In the Time of Xerxes' Invasion, when the Laconians durst not show their Heads for Fear of the Enemy, lest the Goddess' Anger should be incurred by the Intermission of this Solemnity, the neighbouring Swains assembled in the accustomed place, and sung Pastorals, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Neat-herd. Thus, as some ●re of Opinion, Bucolics came first to be in use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Hebe, the Goddess of Youth (c) Pausa●ias Corinthiacis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Festival is mentioned by Hesychius, and seems to have been solemnised at the time, when Vines were pruned; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify Pruning-hooks. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Solemnity celebrated upon Mount Cnacalos, by the C●phyatae, in honour of Diana, who had from that place the Surname of Cnacalesia (d) Idem Ar●adicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity upon the Day before Theseus' Festival, in which a Ram was sacrificed to Connidas, Theseus' Tutor (e) Plutarch Theses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Proserpina, named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) He●ychius. , which in the Molossian Dialect, signifies a Beautiful Woman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Nocturnal Festival in honour of Cotys, or Cocytto, the Goddess of Wantonness (a) Synesius in Encomio calvitii, Su●●●, juvenalis Satir. II. : It was observed by the Athenians, Corinthians, Chians, Thracians, with others; and celebrated with such Rites as were most acceptable to the Goddess, who was thought to be delighted with nothing so much, as Lewdness, and Debauchery. Her Priests were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Name we find in juvenal; It seems to have been derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Dying, or Painting themselves; for they were wont to practise all sorts of effeminate, and Meretricious Arts; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Votary of Cotys, is Proverbially applied to Beaux, and all Men that spend their Time in Dressing, and Perfuming themselves. Another Festival of this Name (b) Plutarch●s Proverb. was celebrated in Sicily, where the Worshippers carried Boughs hung about with Cakes, and Fruit, which it was lawful for any Person to pluck off; in memory (as Gyraldus was of Opinion) of Proserpina's Ravishment, who is by some thought to have been the same with Cocytto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival in honour of Saturn, who is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Aristophanis Scholiastes Nubibus, Hesychius. . It was celebrated in the Month Hecatombaeon, which was formerly called Cronius. Another of Saturn's Festivals was celebrated (d) Porphyrius apud The●doretum lib. VII. Graec. affect. upon the sixteenth of Metagitnion at Rhodos; where they offered in Sacrifice a condemned Criminal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival instituted by Theseus, in memory of Nausitheus, and Phaeax, who were his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Pilots, in his Voyage to Crete (e) Plutarch Theseo. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed in Dog-days at Argos (f) Athenaus' lib. III. , and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from killing Dogs, because it was usual upon this Day to kill all the Dogs they met with. Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some Festivals there were at Lacedaemon, the Names whereof are forgotten: One of these is mentioned by Plutarch in his Love-Stories, at which the Married Women, Maidens, Children, and Servants, feasted all together promiscuously; only the Ladies, whose Husbands were Magistrates, watched all Night in a large Room by themselves. Another we find in Athenaeus (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. XIII. , at which the Women took all the Old Bachelors, and dragged them round an Altar, beating them all the time with their Fists; to the end that if no other Motives would induce them to Marry, the Shame and Ignominy they were exposed to at these Times, might compel them to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Pellene (b) Paus●nias Ach●icis. in Achaia, in honour of Bacchus surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to shine; for this Solemnity being in the Night, the Worshippers went to Bacchus' Temple with lighted Torches in their Hands. It was customary at this time to place Vessels full of Wine here and there in every Street of the City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Games at Larissa (c) Apollonii Scholiaste● lib. IU. , wherein the Combatants performed their Exercises singly, before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Combat consisting of five Exercises, was invented. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival of Bacchus, celebrated at Larysium, a Mountain in Laco●ia, about the beginning of Spring (d) Pausanias' Laconicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Festival at Patrae in Achaia, in honour of Diana (e) Pau●anias Achaicis. surnamed Laphria, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Spoils, which she took from wild Beasts, because she was the Goddess of Hunting, and her Statue, which was composed of Gold and Ivory, represented her in a Hunting posture: Or, because she desisted from her Anger, and became every year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. more favourable and propitious, to Oeneus, King of the Calydonians: Or, from one Laphrius a Phocensian, by whom her Statue was erected in Calydonia; for this Title was first given to Diana in Calydonia, and thence, together with her Statue, translated to Patrae. The customs at this Festival are thus described by Pausanias: At the approach of the Festival, they made an ascent to the Altar, heaping up soft Earth in the manner of Stairs; round the Altar they placed in order pieces of green Wood, every one of which was in length sixteen Cubits; upon it was laid the driest Wood they could get. The Solemnity lasted two Days, on the former of which there was a solemn Procession, followed by Diana's Priestess, who was a Virgin, and road in a Chariot drawn by Bucks. On the Day following, they assembled to offer Sacrifices, which consisted of Birds, Bears, Bucks, Lions, Wolves, with all sorts of Animals, and Garden-Fruits, which were cast upon the Altar, in part by private Persons, and partly at the public Charge; then the fire being kindled, it sometimes happened, that the wild Beasts having their Fetters loosed by the Flames, leaped off the Altar, which happened when my Author was present; yet neither then, nor at any time before did any Person receive the least harm thereby. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Day at Sparta (a) Idem Laconicis. , in memory of Leonidas King of that City, who with a small Number of Men put a stop to the whole Army of Xerxes at Thermopylae, and maintained the passage of those straits two whole Days together. Upon this Day there was an Oration pronounced on the Hero, and Sports, in which none were allowed to contend, but Freeborn Spartans'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who was the Author, what the Occasion of this Festival, is not known; thus much however we find of it in Porphyry (b) De Antro Nympharum. ; That all that were admitted to it, washed their Hands with Honey, which was poured upon them instead of Water; in token that they were pure from all things hurtful, malicious, and detestable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Lerna, instituted by Philammon (c) Pausanias' Corinthia●. Arcad. Inscriptio Vetus. in honour of Bacchus, Proserpina, and Ceres. In the primitive Times the Argives used to carry Fire to this Solemnity from a Temple upon Mount Crathis, dedicated to Diana, surnamed (perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. fire) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival of Bacchus (d) Aristophanis Scholiastes Equitibus, Diogenes La●rtius Platone. surnamed Lenaeus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Wine-press. It was celebrated in the Month Lenaeon with several Ceremonies usual at other Festivals of this God; but what more especially recommended it, were the Poetical contention, wherein Poets strove for Victory, and the Tragedies acted at this Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. Lapidation. This Festival was celebrated by the Trazenians in ●emory of Lamia and Auxesia, who were two Virgins, that coming ●●om Crete to Troezen in a Time of Tumult and Sedition, became a sacrifice to the Fury of the People, by whom they were stoned to ●eath (a) Pausanias' Corinthiacis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Diana (b) Idem Achaicis. , surnamed Limnatis from Li●●●e, a School of Exercise at Troezen, in which she was worshipped; 〈◊〉, according to Artemidorus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Ponds, because she 〈◊〉 the care of Fishermen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Arcadian (c) Plutarch Caesare, Pausa●in Arcadicis, Porphyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hyginus Fab. CLXXIII. Festival something resembling the Roman Lupercaliae: 〈◊〉 was celebrated with Games, in which the Conqueror was rewarded ●ith a Suit of brazen Armour; and an Human Sacrifice was offered in 〈◊〉. The first Institutor of it was Lycaon, who observed it in honour 〈◊〉 jupiter, surnamed Lycaeus, either from Lycaon's own Name, or the Arcadian Mountain Ly●aeus, which the Arcadians pretend is the true ●lympus, whence they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the sacred Hill, be●●●se jupiter was feigned to have had his Education there; in memory 〈◊〉 which there was an Altar, where certain Mysterious Worship was ●●id to that God, and a Plot of Ground consecrated to him, upon ●hich it was unlawful for any Person so much as to set his Foot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Spartans' in memory of Lycurgus their lawgiver (d) Plutarch. ●●●go, Strabo lib. VIII. , whom they honoured with a Temple, and an anniversary Sacrifice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Samian Festival celebrated (e) Plutarch Lysandro, Hesychius. with Sacrifices and Games in ho●our of Lysander, the Lacedaemonian Admiral. It was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name was abolished by a Decree of the Samians. Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Sacrifices offered by the Athenians in Maemacterion, which ●as a Winter-month, to jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to induce him to send ●ild and temperate Wether, because He was usually taken for the Air, or Heavens, and therefore thought to preside over the Seasons. There are various reasons assigned for this Surname, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Harpocration expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. outrageous, and furious; being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to trouble, or raise commotions. But Hesychius affixeth a quite different signification to it, for according to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. favourable and propitious; and herein Plutarch agrees with him, who tells us (a) Libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , That 'twas his Opinion, that by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was given by the Athenians to the King of the Gods, was meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither of these significations are at all disagreeable to the design of this Festival; for since it was to procure good Wether, it might either be instituted as a means to appease the Deity, that was the cause of Storms, and intemperate Seafons; or to entreat the same Person, as being of a mild and gentle Disposition, and willing to grant the requests of his Votaries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Menelaus (b) Isocrates in Helenae Encomio, Pausanias Laconici●. , at Therapnae in Laconia, where a Temple was consecrated to him, in which he was worshipped, together with Helena, not as an Hero, or petty Deity, but as one of the supreme Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Certain Days upon which the Lesbians offered public Sacrifices (c) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in the Month Metagitnion (d) Plutarch de Exilio, Harpocration, Suidas. , in honour of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being celebrated by the Inhabitants of Melite, that left their habitations, and settled among the Diomeans in Attica; whence these Names seem to have been derived, for they import a removal from one Neighbourhood to another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifices, with Horse-races, and other Games celebrated by the Chesonesians in memory of Miltiades, the Athenian General (e) Herod●tus lib. VI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Orchomenians (a) Pindari Scholiastes Isthm. Od. I. , who were called Minyae, and the River, upon which the City was founded, Minya, from Minyas, ●ing of that Place, in memory of whom, it may be, this solemnity was instituted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by all the Inhabitants of Mitylene, in a place without the City, in honour of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Thucydides initio lib. III. , which surname ●e find mentioned also in Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Solemnity at Athens (c) Plutarch. de Gloria athenians. Harpocration, Etymologici Auctor, Suidas, Eustathius Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon the sixteenth of Muny●ion, in honour of Diana surnamed Munychia from King Munychus, the Son of Pentacleus; or from a part of the Piraeeus, called Munychia, where this Goddess had a Temple, to which the Athenians allowed the Privilege of being a Sanctuary to such as fled to it for refuge. At this Solemnity they offered certain Cakes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from shining on every side, either because lighted Torches hung round them, when they were carried into the Temple; or because they were offered at Full Moon; that being the Time of this Festival, for it was instituted in honour of Diana, who was reputed to be the same with the Moon, because it was Full Moon, when Themistocles overthrew the Persian Fleet 〈◊〉 Salamis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festivals (d) Pollux lib. I. cap. I. Aeschines in Timarchum, Pausanias Boeoticis, Diodorus Sic. lib. XVII. Plutarch Erotico. in honour of the Muses at several places of Greece, especially amongst the Thespians, where Solemn Games were celebrated every Fifth year. The Macedonians had also a Festival in honour of jupiter and the Muses, which was first instituted by King Archelaus, was celebrated with Stage-Plays, and Games, and lasted nine Days, according to the Number of the Muses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival (e) Pausanias' fine Achaicorum. in honour of Ceres, surnamed Mysia, from Mysius an Arrian, who dedicated a Temple to her in a place about X. Stadia distant from Pellene in Achaia; or, according to Phurnutus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to cloy, to satisfy, or to be well fed, because Ceres was the first that taught Men how to use Corn. This Festival continued seven Days, upon the third of which all the Men and Dogs being shut out of the Temple, the Women, together with the Bitch's, remained within, and having that Night performed the accustomed Rites, on the Day following returned to the Men, with whom they passed away the Time in jesting, and laughing at one another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Arcadian (a) Apollonii Rhodii Scholiastes lib. I. v. 164. Festival, so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a fight; for it was instituted in memory of a Battle, wherein Lycurgus slew Ereuthalion. Ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In memory of deceased Persons. Of this, and the following Solemnities I shall give a more full account, when I come to treat of the Honours paid to the Dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity in memory of deceased Persons (b) Suidas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated to Bacchus (c) Hesychius. , when the new Wine was first tasted, as the Name signifies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Delphians (d) Heliodorus Aethiopic. initio lib. III. with a great deal of Pomp and Splendour, in memory of Neoptolemus, the Son of Achilles, who was slain in an Attempt to sack Apollo's Temple, which he undertook in revenge of his Father's Death, to which that God was accessary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Milesian Festival (e) Plutarch de Virtut. Mulierum. in honour of Diana, surnamed Neleïs', from N●leus, an inhabitant of Miletus (f) Lycophr●n Cassandra. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Solemnity observed by the Athenians upon the sixth of Boedromion, in memory of that famous Victory, which Miltiades obtained against the Persians at Marathon (a) Plutarch de Gloria Atheniensium. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Solemnity in memory of Minerva's Victory over Ne●●une, when they contended which of them should have the honour of giving a Name to the City afterwards called Athens (b) Proclus in Timaeum Comment. I. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed at the beginning of every Lunar Month (c) Homeri Scholiastes Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustathius Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosthenes in A●istogit. T●eophrastus Ethic. Charact. Etymologici Auctor, Hesychius, Herodotus lib. VIII. & Vit. H●meri. , which ●as (as the Name imports) upon the New Moon, in honour of all the Gods, but especially Apollo, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Sun is the first Author of all Light, and whatever distinction of Time● and Seasons may be taken from other Planets, yet they are all owing ●o him, as the Original and Fountain of all those borrowed Rays, ●hich the rest have only by participation from him. To observe this Festival was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain Cakes offered therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was observed with Games, and Public Entertainments, which were made by the richer Sort, to whose Tables the Poor flocked in great Numbers. The Athenians at these times offered solemn Prayers, and Sacrifices for the prosperity of their Commonwealth the ensuing Month, in Erectheus' Temple in the Citadel, which was kept by a Dragon, to which they gave (as was usual in Trophonius' Cave) a Honey-cake called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Sacrifices, because they were offered every Month, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and those that performed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Macedonian Festival (d) Hesychius, Livius lib. XL. Curtius lib. X▪ , so called because it was observed in the Month Xanthus, which, as Suidas tells us, was the same with April. At this Time the Army was purified by solemn Lustration, the manner of which was thus: They divided a Bitch into two halves, one of which, together with the Entrails, was placed upon the Right hand, the other upon the Left; between these the Army marched in this Order: After the Arms of all the Macedonian Kings, came the first part of the Army, consisting (I suppose) of Horse; these were followed by the King, and his Children, after whom went the Life-Guards; th●n followed the rest of the Army: This done, the Army was divided into two parts, one of which being set in array against the other, there followed a short Encounter in imitation of a Fight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Day observed by the Athenians (a) Thucydides lib. II. Plutarch Theseo. to Minerva, upon the sixteenth of Hecatombaeon, in memory that by the persuasion of Theseus they left their Countrey-seats, in which they lay dispersed here and there in Attica, and united together in one Body. Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Boeotian Festival (b) Pausanias' Boeoticis. in honour of Neptune, surnamed Onchestius from Onchestus, a Town in Boeotia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated in honour of Olympian jupiter, by the Athenians, Smyrnaeans, Macedonians, but especially by the Eleans, of whose Solemnity I shall give an account afterwards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Theban Festival in honour of jupiter Homoloïus, or Ceres Homoloïa (c) The●crit● Scholiastes Idyll. VII. , who were so called from Homole in Boeotia, or the Prophetess Homoloïa, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the Aeolian dialect signifies peaceable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from carrying Boughs hung with Grapes, etc. which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Harpocration, Hesychius. . The Institution, and Manner of it are described at large by Plutarch in the Life of Theseus; his words run thus: Theseus at his return fro● Crete forgot to hang out the white Sail, which should have been the token of their Safety to Aegeus, who knowing nothing of their Success, for grief threw himself headlong from a Rock, and perished in the Sea. But Theseus being arrived at the Port Phalerus, paid there the Sacrifices, which he had vowed to the Gods at his setting out to Sea, and sent a Herald to the City to carry the news of his safe return. At his entrance into the City the Herald found the People for the most part full of grief for the loss of their King; others, as may be well believed, as full of joy for the Message that he brought, and wholly bend to make much of him, and crown him with Garlands for so acceptable News; these he indeed accepted of, but hung them upon his Herald's Staff, and thus returning to the Seaside before Theseus had finished his Libation to the Gods, stayed without for fear of disturbing the Holy Rites; but as soon as the Sacrifice was ended, he entered and related the whole Story of the King's Death; upon the hearing of which, with great lamentations, and a confused tumult of grief, they ran with all haste to the City: Whence, they say, it comes that at this Day in the Feast Oschophoria, not the Herald, but his Staff is crowned; and that the People then present still break out at the Sacrifice into this Shout, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which confused sounds the first was wont to be used by Men in haste, or at a Triumph; the other is proper to those that are in great trouble, or consternation. A little after my Author proceeds thus: The Festival called Oschophoria, which to this Day the Athenians celebrate, was then first instituted by Theseus; for he took not with him the full number of Virgins, which were chosen by Lots to be carried away, but selected two Youths, with whom he had an intimate familiarity, of fair and Womanish Faces, but of Manly and Courageous Spirits, and having by frequent Bathe, and avoiding the heat and scorching of the Sun, with a constant use of all the Ointments, Washeses, and Dresses, that serve to adorn the Head, smooth the Skin, or improve the Complexion, changed them, in a manner, from what they were before; and having taught them further to counterfeit the very Voice, Gesture, and Gate of Virgins, so that there could not be the least difference perceived; he, undiscovered by any, put them into the number of the Athenian Maids designed for Crete. At his return He and these two Youths led up a solemn Procession with Boughs and Vine-branches in their hands, in the same habit that is now worn at the celebration of the Oschophoria: These Branches they carried in honour of Bacchus and Ariadne, in memory of the Fable related of them; or rather, because they happened to return in Autumn, the time of gathering Grapes. The Women called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Supper-carryers', were taken into these Ceremonies, and assist at the Sacrifice, in remembrance and imitation of the Mothers of the young Men and Virgins, upon whom the Lot fell; for thus busily did they run about, bringing Banquets and Refreshments to their Children; and because the good Women than told their Sons and Daughters a great many fine Tales and Stories, to comfort and encourage them under the Danger they were going upon, it has therefore still continued a Custom, that at this Festival old Tales and Fables should be the chief Discourse. For all these particularities we are beholding to the history of Demon. Besides the Rites already described out of Plutarch, there was always a Race at this Festival (a) ●ausanias Atticis, A●he●aeus lib. XI. Hesychius, Nicandri Scholar Alexiph●rmacis. ; the contenders were certain Young Men elected out of every Tribe, whose Parents were both living; they ran from Bacchus' Temple, to that of Minerva Sciras in the Phalerian Haven; the place where the Race ended, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Boughs, which the Runners carried in their Hands, and deposited there. The Conqueror's Reward was a Cup called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. fivefold, because it contained a mixture of five things, viz. Wine, Honey, Cheese, Meal, and a little Oil. Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from all sorts of Boughs: It was celebrated by the Rhodians, when they pruned their Vines (a) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated (as the Name imports) by all the Boeotians (b) Strabo lib. IX. Pausanias' Boeoticis. , who assembled near Coronea, at the Temple of Minerva, surnamed Itonia, from Itonius, the Son of Amphictyon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival in honour of Minerva, the Protectress of Athens. It was first instituted by Ericthonius, or Orpheus, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but afterwards renewed and amplified by Theseus, when he had united into one City the whole Athenian Nation, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some are of Opinion, that it was much what the same with the Roman Quinquatria, whence it is usual to call it by that Name in Latin. At the first it continued only one Day, but afterwards was prolonged several Days, and celebrated with greater Preparations, and Magnificence than was usual in the Primitive Times. There were two Solemnities of this Name, one of which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Great Panathenaea, which was celebrated once in five Years, beginning upon the XXIId of Hecatombaeon. The other was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Lesser Panathenaea, and was kept every third Year; or rather, as some think, every Year, beginning upon the XXIst, or XXth of Thargelion. In the latter of these, there were three Games, managed by ten Precedents, elected out of all the ten Tribes of Athens, who continued in Office four Years. On the first Day at Even, there was a Race with Torches, wherein first Footman, and afterwards Horsemen contended: The same Custom was likewise observed in the Greater Festival. The second Contention was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Gymnical exercise, so called because the Combatants therein gave a proof of their Strength, or Manhood: the place of these Games was near the River, and called from this Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Stadium being decayed by Time, was rebuilt of white Pentelick Marble by Herodes, a Native of Athens, with such Splendour, and Magnificence, that the most stately theatres could not compare with it. The last was a Musical Contention, first instituted by Pericles; in the Songs used at this Time, they rehearsed the generous Undertake of Harmodius, and Aristogiton, who opposed the Tyranny of Pisistratus' Sons; as of Thrasybulus also, who delivered the Athenians from the Thirty Tyrants, imposed on them by the Lacedæmonians. The first that obtained the Victory by playing upon the Harp, was Phrynis a Mitylenaean: Other Musical Instruments were also made use of, especially Flutes, on which they played in Consort: There was also a Dance performed by a Circular Chorus, of which hereafter: And the Poets contended in four Plays, the last whereof was satire, and all together were named from their number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beside these, there was a Contention at Sunium, in imitation of a Sea-fight: The Conqueror in any of these Games was rewarded with a Vessel of Oil, which he was permitted to dispose of, how, and whither he pleased, whereas it was unlawful for any other to transport that Commodity: Farther he received a Crown of those Olives, which grew in the Academy, and were sacred to Minerva, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Death, in remembrance of the Misfortune of Halirrothius, the Son of Neptune, who, in a rage at his Father's Defeat by Minerva, in their Contention about the Name of Athens, offering to cut down the Olive-tree, by the Production of which Minerva obtained the Victory, missing his Aim, gave himself a fatal Blow: Others derive the Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a part, because, according to some, these Olives were given by Contribution, all Persons that possessed Olive-trees being obliged to contribute their proportions towards the Celebration of this Festival. Beside these, there was a certain Dance called Pyrrhichia, performed by young Boys in Armour, in imitation of Minerva, who, in Triumph over the Vanquished Sons of Titan, danced in that manner. It was usual also after that Athens was brought under the Dominion of the Romans, for Gladiators to contend after the Roman fashion. No Man was permitted to be present at any of these Games in died Garments, and the Punishment of such Offenders was left to the Discretion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Precedent of the Games. Lastly, they offered a Sumptuous Sacrifice, towards which every one of the Athenian Burroughs contributed an Ox; and of the Flesh that remained, a public Entertainment was made for the whole Assembly. In the Greater Festival most of the same Rites, and Ceremonies were practised, but were (I suppose) performed with greater Splendour, and Magnificence, and the Addition of some others, not observed in the Lesser, as particularly the Procession, in which Minerva's Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Garment, was carried: This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was woven by a select number of Virgins, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Work; these were superintended by two of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (of whom I have spoken before) and entered upon their Employ at the Festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was upon the thirtieth Day of Pyanepsion: It was of a white colour, without Sleeves, and embroidered with Gold: Upon it were described the Achievements of Minerva, especially those against the Giants; jupiter also, and the Heroes, with all such as were famous for Valiant and Noble Exploits, had their Effigies in it; whence Men of true Courage and Bravery are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. worthy to be portrayed in Minerva's Sacred Garment, as in Aristophanes (a) Equitibus. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We will our Fathers treat with high Esteem, Whose brave Exploits are worthy Attica, Fit to be portrayed in Minerva's Vest. With this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a solemn Procession, the Ceremonies of which were thus: In the Ceramicus without the City there was an Engine built in the form of a Ship, on purpose for this Solemnity; upon this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hung in the manner of a Sail, and the whole was conveyed, not by Beasts, as some have imagined, but by Subterraneous Machine's, to the Temple of Ceres Eleusinia, and from thence to the Citadel, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put upon Minerva's Statue, which seems to have been laid upon a Bed strawed with, or rather composed of Flowers, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Procession was made by Persons of all Ages, Sexes, and Qualities; It was led up by Old Men, together (as some say) with Old Women, carrying Olive-branches in their Hands; whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Bearers of Green Boughs: After these came the Men of full Age with Shields and Spears, being attended by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sojourners, who carried Spades, and were upon that account called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Spade-bearers: Then followed the Women, attended by the Sojourners Wives, who were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from bearing Water-pots: These were followed by young Men singing Hymns to the Goddess; they were crowned with Millet, and habited in Mourning-cloaks, in memory of one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was slain as he attempted to force the Posterity of Hercules from the Altar: Next to these came select Virgins of the first Quality, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Basket-bearers, because they carried certain Baskets, which contained some necessaries for the Celebration of the holy Rites, which (as also other Utensils required at the Solemnity) were in the custody of one, who, because he was Chief manager of the public Pomps, Processions, or Embassies to the Gods, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were distributed by him as occasion required; these Virgins were attended by the Sojourners Daughters, who carried Umbrella's, and little Seats, whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Seat-carryers': Lastly, it is probable that the Boys bore up the Rear, walking in a peculiar sort of Coats worn at Processions, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Necessaries for this, as for all other Processions, were prepared in a public Hall erected for that use between the Piraeean Gate, and Ceres' Temple; and the management and care of the whole Business belonged to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name denotes Officers appointed to see that the Laws, ancient Rites, and Customs be observed. It was farther usual at this Solemnity to make a Gaol-delivery, to present golden Crowns to such as had done any remarkable Service for the Commonwealth, and appoint Men to sing some of Homer's Poems, which Custom was first introduced by Hipparchus, the Son of Pisistratus. Lastly, in the Sacrifices at this, and other Quinquennial Solemnities, it was customary to pray for the prosperity of the Plataeans, on the account of the signal Service they had done the Athenians at the Battle of Marathon, wherein they behaved themselves with extraordinary Courage and Resolution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Honour of Panace (a) Theodoretus VII. Therap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Suidas. , and so called from the great concourse of People, that used to meet at the Solemnity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Festival (c) Etymologici Auctor, Suidas. , so called from Pandion, by whom it was first instituted; or because it was celebrated in honour of jupiter, who does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. move and turn all things which way he pleaseth. Others are of Opinion, that it belonged to the Moon, and received its Name, because she does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. move incessantly, for that the Moon appears both in the Night, and Day; whereas the Sun shows himself by Day only, and was supposed to rest all Night. It was celebrated after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Festival of Bacchus, because that God is sometimes put for the Sun, or Apollo, and was by some reputed to be the Brother, by others the Son of the Moon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian (d) Athenagoras in Apologia, Hesychius. Festival in memory of Pandrosus, the Daughter of King Cecrops. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Public rejoicings (a) Aeneas Tacticus Poliorcet. cap. XVII. Pr●clus in Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when the Season through its coldness, & intemperance forced the Mariners to stay at Home. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A public Festival celebrated (as the Name imports) by an Assembly of People from all the parts of Greece (b) Eustathius Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated (as the Name signifies) by a concourse of People from all the Cities of jonia (c) Herodotus lib. I. Strabo lib. V. Eustathius Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The Place, or Temple, in which it was kept, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was instituted in honour of Neptune, surnamed Heliconius from Helice, a City of Achaia, which afterwards perished by an Earthquake. One thing there was remarkable in this Festival, viz. That, if the Bull offered in Sacrifice happened to bellow, it was accounted an Omen of Divine Favour, because that sound was thought to be acceptable to Neptune: To this Homer is thought to allude in these Verses (d) Il. XX. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dying he roared, as when a Bull is drawn About the King of sacred Helice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Solemnity (e) Herodotus lib. VI cap. CVI in honour of Pan at Athens, where he had a Temple near the Acropolis, the Dedication of which, and the Institution of this Festival were upon this account: When Darius the Persian invaded Attica, Phidippides was forthwith dispatched on an Embassy to the Spartans', to desire their Assistance; and as he was in his Journey, about Mount Parthenius near Tegea, Pan met him, and calling him by his Name, bid him to ask the Athenians, What was the reason, why they had no regard of him, who was their Friend, and had often been serviceable to them, and should go on so to be? Phidippides at his return to Athens, related this Vision, which obtained so great credit with the Athenians, that they made a Decree that Divine Honours should be paid to that God also. Pan had likewise a Festival in Arcadia (a) Theocriti Scholiastes Idyll: VII. , the Country he was believed most to frequent, and delight in, at which they used to beat his Statue with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Sea-onyons; as was usual also, when they missed of their Prey in Hunting, in anger (as should seem) against the God, whom they reputed to be Precedent of that Sport; to which custom Theocritus seems to allude in these Verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kind Pan, if you propitious to my Prayer Grant these my wishes, you no more shall fear The rigorous usage of Arcadian Boys, When disappointed of their lovely prize. Mr. Hutchin. Farther, it was customary to offer a scanty Sacrifice, the Relics of which were not sufficient to entertain those that were present; because, perhaps, they thought the God had frustrated their hopes of Prey in Hunting; on the contrary, when they had good Success, they were more liberal in paying Honours to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Commemoration-day in honour of an ancient Hero, whose Name was Paralus (b) Eustathius Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, in which were solemn Games, wherein freeborn Spartant only contended, with an Oration in praise of Pausanias, the Spartan General, under whose Conduct the Grecians overcame Mardonius in the famous Battle at Plataeae (c) Pausanias' La●●nici●. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Thessalian Festival, not unlike the Roman Saturnalia: It is thus described by Athenaeus (d) Lib. XIV. : Baton, the Sinopensian Rhetorician, in his description of Thessaly and Haemonia, declares that the Saturnalia are a Grecian Festival, and called by the Thessalians Peloria; his words are these: On a time when the Pelasgians were offering public Sacrifices, one Pelorus came in, and told one of them, That the Mountains of Tempe in Haemonia were torn asunder by an Earthquake, and the Lake, which had before covered the adjacent Valley, making its way thro'▪ the Breach, and falling into the Stream of Peneus, had left behind a vast, but most pleasant and delightful Plain: The Pelasgian hugged Pelorus for his News, and invited him to an Entertainment, where he was treated with all sorts of Dainties; The rest of the Pelasgians also brought the best Provisions they had, and presented them to him; and his Landlord, with others of the best Quality, waited on him by turns: In memory of this, when the Pelasgians had seated themselves in the new discovered Country, they instituted a Festival, wherein they offered Sacrifices to jupiter, surnamed Pelor, and made sumptuous Entertainments, whereto they invited not only all the Foreigners amongst them, but Prisoners also, whom they released from Bonds and Confinement, and Slaves, all whom they permitted to sit down, & waited upon them: This Festival is to this Day observed with great Solemnity by the Thessalians, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Macedonian Solemnity (a) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which see more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gymnical Exercises at Pitana (b) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Aglaurus, King Cecrops' Daughter; or rather of Minerva, who had, from that Lady, the name of Aglaurus (c) Hesychius, Plutarch Alcibiade, Athenaeus lib. III. Pollux lib. VIII. cap. XII. ; At this Time they undressed Minerva's Statue, and washed it, whence the Solemnity was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to wash. It was accounted an unfortunate, or inauspicious Day, and therefore the Temples (as upon all such Days) were surrounded with Ropes, so that no Man could have admission; The reason of which custom, with a farther account of this Solemnity we have in Plutarch's Al●ibiades; The Festival (saith he) of the Goddess Minerva, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was celebrated on the 26th of Thargelion, with certain Mysterious observances unlawful to be revealed, which were performed by Persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who divested the Goddess' Image of all its Ornaments, and kept it close covered: Whence it is, that the Athenians esteem this Day most inauspicious, and never go about any thing of importance upon it: And therefore it falling out that Alcibiades' return from Exile happened upon this Day, many were much concerned at it, looking upon the time of his arrival to be a dangerous Omen, and imagining that the Goddess did not graciously receive him, but, in token of displeasure, hid her Face from him; But for all this, Things went on prosperously and succeeded according to his wish. Farther, it was customary at this Festival, to bear in Procession a Cluster of Figgs, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to lead the Way, because Figgs were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. leaders to Humanity, and a civilised course of Life, for when Men left off their ancient and barbarous Diet of Acorns, the next thing they used for Food, was Figgs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity at Thebes (a) Pausanias' Boeoticis. in honour of Apollo, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Grey, because he was represented in this City (contrary to the constant custom of all other places) with grey Hairs. The Victim was a Bull, but it once happening that no Bulls could be procured, an Ox was taken from the Cart and Sacrificed; whence the custom of killing labouring Oxen, which till that time was looked on as a Capital Crime, first commenced. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Hesychius. There was an Image at this Solemnity, called by a peculiar Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Neptune, to whom also they offered a solemn Sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Priapus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifices (c) Hesychius, Suidas, Aristophanis Scholar Equitibus. offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. before Seedtime, to Ceres, who was hence surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were called by the Common People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Breadcorn; whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Ceres' Corn, in Homer (a) Vide Annotationes nostras in Plutarchum De Audiendis Poetis. . The first Institution of these Sacrifices was by the Command of one Authias a Prophet, who gave out that this was the only Method to appease the incensed Goddess, who had at that Time afflicted not Athens only, where this Solemnity was observed, but all the other parts of Greece, with a grievous Famine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Inhabitants of Laconia, before they gathered their Fruits (b) Hesyc●ius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival, in which the Lacedæmonians crowned themselves with Reeds (c) Athenaeu● lib. XV. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Solemnity celebrated in honour of Prometheus (d) Aristophanis Scholiastes Ranis. with Torch-races, in remembrance that he was the first that taught Men the use of Fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Day of Rejoicing, when a Newmarryed Wife went to cohabit with her Husband (e) Harpocration, Suidas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity before Marriage, of which afterwards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Neptune, and of Bacchus (f) Hesychius. surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from new Wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from preventing, or coming before. It was observed by the Clazomenians, in remembrance that they made themselves Masters of Leuca, by coming to the Celebration of a Sacrifice before the Cumaeans (g) Di●dorus Siculus lib. XV. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Chersonesians, and Thessalians (a) Pindari Scholiastes Isthm. Od. I. Lucianus Deor. Concil. , in memory of Protesilaus, who was the first Grecian slain by Hector. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian (b) Harpocration, ●lutarchus Theseo, Hesychius. Festival, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because Theseus and his Companions were entertained with all manner of Fruits; the former, and more ●sual Name is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from boiling Pulse, 〈◊〉 was usual upon that Day; the reason of which Custom, with a ●●rther Account of this Solemnity, I will give you in the Words of Plu●●rch: Theseus, after the Funeral of his Father, paid his Vows to Apollo upon the seventh of Pyanepsion; for on that Day the Youths that returned with him safe from Crete, made their Entry into the City. They say also, that the Custom of boiling Pulse was derived from hence, because the Young Men that escaped, put all that was left of their Provision together, and boiling it in one common Pot, feasted themselves with it, and with great Rejoicing did eat all together. Hence also they carry about an Olive-branch bound about with Wool (such as they then made use of in their Supplications) which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Wool) and crowned with all sorts of First-fruits, to signify that Scarcity and Barrenness were ceased, singing in their Procession this Song, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eiresione, Figs produce, And wholesome Bread, and cheerful Oil, And Honey, labouring Bees sweet Toil, But above all Wine's noble Juice; Then Cares thou in the Cup shalt steep, And full of Joy receive soft Sleep. Mr. Duke. Tho' some are of Opinion, that this Custom is retained in memory of the Heraclidae, who were thus entertained, and brought up by the Athenians; but the former Account is more generally received. ●t may be added farther, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it was carried about ●n honour of Apollo, was of Laurel; when of Minerva, of Olive; because those Trees were believed to be most acceptable to these Deities: When the Solemnity was ended, it was customary for them to erect it before their House-doors, thinking it an Amulet, whereby Scarcity and Want were prevented. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Pylae (a) Strabo lib. IX. , otherwise called Thermopylae, in honour of Ceres, surnamed from that place Pylaea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. The Festival of Torches: It was observed at Argos, and instituted in memory of the Torches lighted by Lynceus, and Hypermnestra, to signify to each other, that they had both escaped out of Danger (b) Pausanias' Corinthiacis. . Ρ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. The Reception, or Elevation of the Rod. It was an Anniversary Day at the Island of Cos, at which the Priests carried a Cypress-tree (c) Hippocratis Epistola ad S. P. Q. Abderitan. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Festival of Bacchus, at which they repeated Scraps of Songs, or Poems, as they walked by the God's Statue (d) Athenaeus init. lib. VII. . Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nocturnal Mysteries in honour of jupiter Sabazius (e) Clemens Protrept. Arnobius lib. V. , into which all that were Initiated, had a golden Serpent put in at their Breasts, and taken out at the lower part of their Garments; in memory of Jupiter's ravishing Proserpina, in the form of a Serpent. Others (f) Diodorus Siculus lib. IU. Aristophanis Scholiastes Vespis, Harpocration. are of Opinion that this Solemnity was in honour of Bacchus surnamed Sabazius, from the Sabae, who were a People of Thrace; and 'tis probable this Festival was not first instituted by the Grecians, but derived to them from the Barbarians (such were the Thracians reputed) amongst whom Suidas tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as was usual in the Festival of Bacchus: Add to this, that Bacchus' Priests were by the Thracians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival in honour of Diana (a) Pausanias' Corinthiacis. surnamed Saronia, from Saro the ●hird King of Troezen, by whom a Temple was erected, and this Festival instituted to Her. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. A shaking off the Burden. It was a Public Sacrifice at Athens, ●n memory of Solon's Ordinance, whereby the Debts of poor People ●ere either entirely remitted; or, at least, the Interest due upon them lessened, and the Creditors hindered from seizing upon the Persons of their Debtors, as had been customary before that Time (b) Pluta●chus Solone. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Hesychius; and observed, it may be, in memory of Semele, Bacchus' Mother. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Delphian Festival, celebrated every ninth Year, in memory of Apollo's Victory over Python. The chief part of the Solemnity was ● Representation of Python pursued by Apollo (c) Plutarch Graec. Quaest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Argos (d) He●ychius. . It might perhaps be celebrated in honour of Minerva, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Strength. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Anniversary Solemnity at Athens (e) Aristophanis Scholi●stes Concionat. Harpocration, Suidas. , upon the twelfth Day of S●irrophorion, in honour of Minerva, or, as some say, of Ceres and Pro●opina. The Name is derived from Sciras, a Burrow between Athens ●nd Eleusis, where there was a Temple dedicated to Minerva, surnamed Sciras, from that place: Or from one Scirus, an Inhabitant of Eleusis; or from Sciron of Salamis; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Chalk, or white Plaster, of which the Statue dedicated to Minerva by Theseus when he returned from Crete, was composed; Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an Umbrella, which was at this Time carried in Procession by Erectheus' Priest, or some of the Sacred Family of Butas, who, to distinguish them from others that made false Pretensions to that Kindred, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the genuine Offspring of Butas: Those that ordered this Procession, were wont to make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Skins of Beasts sacrificed to jupiter, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which Titles I have spoken before. Farther, there was at this Festival a Race called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the young Men that contended therein, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. carry in their Hands Vine-branches full of Grapes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Alea in Arcadia (a) Pausanias' Arcadicis, Pollux lib. VIII. cap. XXXIII. , in honour of Bacchus, whose Image was exposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. under an Umbrella, whence it is probable the Name of this Festival was derived. At this Time the Women were beaten with Scourges, in the same manner with the Spartan Boys at the Altar of Diana Orthia, which they underwent in obedience to a Command of the Delphian Oracle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. e. The Festival of Sea-onyons. It was observed in Sicily; the chief part of it was a Combat, wherein Youths beat one another with Sea-onyons: He that obtained the Victory was rewarded by the Gymnasiarch with a Bull (b) Theocriti Scholiastes Idyl. VII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mentioned by Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Athenian Solemnity (c) Hesychius, Suidas. , wherein the Women made Jests, and Lampoons upon one another; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abuse, ridicule, or speak evil of another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Eretria, in honour of Diana Stophea (d) Athen●us lib. VI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Stymphalus in Arcadia, in honour of Diana, named from that place Stymphalia (e) Pausanias' Arcadicis. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syracusian Festivals, one of which Plato (a) Epistola ad Dionis propinquos. mentions; it continued ten Days, during which Time the Women were employed in offering Sacrifices. Another we read of in Tully (b) Orat. in Verrem IV. , which was celebrated every Year by vast numbers of Men and Women, at a Lake near Syracuse, through which Pluto was said to have descended with Proserpina. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Games at Sparta (c) Hes●chius. , the Prize in which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a mixture of Fat and Honey. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifices, and Thanksgivings for Deliverances out of Dangers. Τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Neptune surnamed Taenarius from Taenarus, a Promontory in Laconia, where was a Temple dedicated to him. The Worshippers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gymnical Exercises, in honour of jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Meurs●us conjectures from the Words of Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Neptune, as Hesychius reports: Perhaps it was the same with that mentioned by Athenaeus (e) Lib. X. , and celebrated at Ephesus, wherein the Cupbearers were young Men, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (f) Hesychius. , of which Surname there are various accounts; the most probable is that, which derives it from Sc●thia Taurica, where this Goddess was worshipped. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Cyzicum (g) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fourtieth Day after Childbirth, upon which the Women went to the Temples, and paid some grateful Acknowledgements for their safe Delivery; of which Custom I shall give a farther account in one of the following Books. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Spartan Festival (a) Athenaeus lib. IU. Hesychius. , in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Nurses, conveyed the Male Infants committed to their Charge to the Temple of Diana Corythallia, which was at some distance from the City, being seated not ●ar from that part of the River Tiassa, which was near Cle●a; here they offered young Pigs in Sacrifice, during the Time of which some of them danced, and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others exposed themselves in antic and ridiculous Postures, and were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had likewise a Public Entertainment at this, and some other Times, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to partake of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The manner of it was thus: Tents being erected near the Temple, and Beds furnished therein, and covered with Tapestry, all the Guests, as well Foreigners, as Natives of Laconia, were invited to Supper, where every Man had his portion allotted, which was distributed to him together with a small Loaf of Bread called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; farther also each of them received a piece of new Cheese, part of the Belly and Tripes; and (instead of Sweetmeats) Figs, Beans, and green Vetches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In memory of the Titanes (b) Moschopulus Collect. Dict. Attic. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Games celebrated (c) Pindari Scholiastes Olymp. Od. VII. at Rhodes, in memory of T●epolemus, upon the twenty-fourth Day of the Month Gorpiaeus, wherein not Men only, but Boys were permitted to contend, and the Victors were crowned with Poplar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Institution, and Manner of this Solemnity are described in Athenaeus (d) Lib. XV. ; who tells us it was kept at Samos: The chief Ceremony consisted in carrying Juno's Image to the Seashore, and offering Cakes to it, and then restoring it to it's former place; which was done in memory of its being stolen by the Tyrrhenians, and (when their Ships were stayed in the Haven by an invisible Force, which hindered them from making away) exposed upon the Shore. The name of this Festival is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from the Image's being fast bound by those that first found it, because they imagined it was going to leave them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens (a) Lucianus Scytha. , in memory of Toxaris, a Scythian Hero, who died there, and went under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the foreign Physician. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Festival (b) Pausanias' Achaicis. celebrated by the jonians that inhabited Aroe, Anthea, and Mesatis, in honour of Diana Triclaria, to appease whose anger for the Adultery committed in her Temple by Menalippus and Comaetho the Priestess, they were commanded by the Delphian Oracle to Sacrifice a Boy and a Virgin, which inhuman Custom continued till after the Trojan War. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity, in which (c) Etymologici Auctor. it was usual to pray for Children to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Gods of Generation, who were sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But of these I shall have occasion to speak afterwards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Games celebrated every year at Lebadea, in honour of Trophonius (d) Pindari Scholiastes Olymp. Od. VII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mentioned in Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Celebrated by the Achaeans, in honour of Bacchus (e) Pausanias' Corinthiacis. . Υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Solemnity (f) Idem Laconicis, Hesychius. at Amyclae in Laconia, in the Month Hecatombaeon, in memory of the beautiful Youth Hyacinthus, with Games in honour of Apollo. It is thus described by Athenaeus (a) Lib. IU. : Polycrates reports in his laconics, That the Laconians celebrate a Festival called Hyacinthia, three Days together; during which time their Grief for the death of Hyacinthus is so excessive, that they neither adorn themselves with Crowns at their Entertainments, nor eat Bread, but Sweetmeats only, and such like Things; nor sing Paeans in honour of the God, nor practise any of the Customs, that are usual at other Sacrifices; but having supped with Gravity, and an orderly Composedness, depart. Upon the second Day there is variety of Spectacles, frequented by a vast concourse of People; The Boys, having their Coats girt about them, play sometimes upon the Harp, sometimes upon the Flute, sometimes strike at once upon all their Strings, and sing Hymns in honour of the God (Apollo) in Anapaestick Numbers, and shrill, acute sounds. Others pass over the Theatre upon Horses richly accoutred; at the same time enter Choirs of young Men, singing some of their own Country-songs, and, amongst them, Persons appointed to dance according to the ancient Form, to the Flute, and Vocal Music. Of the Virgins, some are ushered in riding in Chariots made of Wood, covered at the Top, and magnificently adorned; Others in Race-Chariots. The whole City is filled with Joy at this Time, they offer multitudes of Victims, and entertain all their Acquaintance, and Slaves; and so eager are they to be present at the Games, that no Man stays at Home, but the City is left empty and desolate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Argos (b) Plutarch de Virt. Mulier. Polyaenus lib. VIII. upon the sixteenth, or rather upon the New Moon of the Month called by the Argives Hermeas. The chief Ceremony was, that, the Men and Women exchanged habits, in memory of the generous achievement of Telesilla, who, when Argos was besieged by Cleomenes, having listed a sufficient number of Women, made a brave and vigorous defence against the whole Spartan Army. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Solemnity so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from bearing Water; and kept at Athens in memory of those that perished in the Deluge (c) Etymologici Auctor, Suidas. . Another Festival was celebrated at Aegina, to Apollo, in the Month Delphinius (d) Pindari Scholiastes Nemeon. Od. V. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Orchomenos, and Mantinaea, in honour of Diana Hymnia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Argos, in honour of Venus (a) Athenaeus lib. III. . The Name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Sow, because Sows were sacrificed to this Goddess. Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Festival so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to eat, and drink, because it was a Time of good Living (b) Idem lib. VII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival mentioned by Eustathius (c) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and (as the Name imports) of the same Nature with the former. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mentioned by Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival of Bacchus (d) Suidas. , being a preparative to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Aristophanis Scholiastes Nubibus. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Cyzicum, wherein a black Heifer was sacrificed to Phorephatta, or Proserpina (f) Plutarch Lucullo. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Phosphorus, or Lucifer (g) Plutarch in Colotem, Hesychius. . Χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Brass, because it was celebrated in memory of the first Invention of working that Metal, which is owing to Athens (h) Eustathius Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas, Harpocration, Etymologici Auctor. . It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the whole Athenian Nation, assembled to celebrate it. Sometimes also this Festival was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was kept in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Minerva, who was the Goddess of all sorts of Arts, and Inventions, and upon that account named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. work. Afterwards it was only kept by Mechanics, and Handy-crafts-men, especially those concerned in Brass-work, and that in honour of Vulcan, who was the God of Smiths, and the first that taught the Athenians the use of Brass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the Chaonians in Epirus (a) Parthenius Erot. XXXII. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival observed once in nine years by the Delphians, whereof we have this account in Plutarch (b) Graec. Quaest : A great Drought having brought a Famine upon the Delphians, they went with their Wives and Children as supplicants to the King's Gate, who distributed Meal and Pulse to the more noted of them, not having enough to supply the necessities of all: But a little Orphan Girl coming and importuning him, he beat her with his Shoe, and threw it in her Face; she indeed was a poor, vagrant Beggar, but of a Disposition no ways mean, or ignoble, wherefore unable to bear the Affront, she withdrew, and untying her Girdle, hanged herself therewith. The Famine hereupon increasing, and many Diseases accompanying it, the Pythia was consulted by the King, and answered, that the Death of the Virgin Charila, who slew herself, must be expiated: The Delphians after a long search discovered at length, that the Maid, who had been beaten with the Shoe, was called by that Name, and instituted certain Sacrifices mixed with expiatory Rites, which are religiously observed every ninth year to this Day: The King presides at them, and distributes Meal and Pulse to all persons, as well Strangers, as Citizens'; and Charila's Effigies, being brought in, when all have received their Dole, the King smites it with his Shoe; then the Governess of the Thyades conveys it to some lonesom and desolate place, where a Halter being put about its Neck, they bury it in the same spot of Ground, where Charila was interred. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated (c) Eustathius Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in honour of the Charites, or Graces, with Dances, which continued all Night; he that was awake the longest, was rewarded with a Cake called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Thansgiving-Day at Athens (d) Pl●tarchus de Gloria athenians. upon the twelfth of Boedromio●, which was the Day, whereon Thrasybulus expelled the Thirty Tyrants, and restored to the Athenians their Liberty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Athens (a) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Handy-crafts-men (b) Idem. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival at Rhodos (c) Athenaeus lib. VIII. in the month Boedromion, wherein the Boys rend from door to door begging, and singing a certain Song, the doing which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Song itself was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was begun with an invocation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Swallow; it is set down at large in Athenaeus, and begins thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.— It's said to have been composed by Cleobulus the Lindian, as an artifice 〈◊〉 get Money in a Time of public Calamity. In like manner, to sing ●●e Song, wherein a Raven, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was invoked, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it seems to have been customary for poor Beggars, to go about, and sing for Wages; so Homer is said to have done, earning his Living by singing a Song, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An anniversary Day kept by the Hermionians in honour of Ceres, surnamed Chthonia, either because she was Goddess of the Earth, which is ●all'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or from a Damsel of that Name, whom Ceres carried from Argolis to Hermione, where she dedicated a Temple to the Goddess. The manner of this Festival is thus described by Pausanias (d) Corinthiacis. : Ceres herself is named Chthonia, and under that Title is honoured with a Festival, celebrated every Summer in this Method; A Procession is led up by the Priests of the Gods, and the Magistrate's that year in Office, who are followed by a crowd of Men and Women: The Boys also make a solemn Procession in honour of the Goddess, being in white Apparel, and having upon their Heads Crowns composed of a Flower, which is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but seems to be the same with Hyacinth, as appears as well by the bigness and colour, as from the Letters inscribed upon it in memory of the untimely Death of Hyacinthus. This Procession is followed by Persons that drag an Heifer untamed, and newly taken from the Herd, fast bound to the Temple, where they let her lose; which being done, the Doorkeepers, who till then had kept the Temple-gates open, make all fast, and four old Women being left within, and armed with Scythes, they pursue the Heifer, and dispatch her, as soon as they are able, by cutting her Throat. Then the Doors being opened, certain appointed Persons put a second Heifer into the Temple, afterwards a third, and then a fourth, all which the old Women kill in the forementioned manner; and 'tis observable, that all fall on the same side. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Diana surnamed Chitonia from Chitone, a Burrow in Attica, where this Festival was celebrated (a) Callimachi Scholiastes Hymn. in Dian. Athena●us lib. XIV. . Another Festival of this Name was celebrated at Syracuse with Songs and Dances proper to the Day (b) Stephanus Byzantinus v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival celebrated at Athens upon the sixth of Thargelion (c) Hesychius, Eustathius I●. ●. Pausanias' Articis. with Sports, and Mirth, and Sacrificing a Ram to Ceres, worshipped in a Temple, in, or near the Acropolis of Athens, under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Name tho' Pausanias thought to bear a hidden, and mystical Sense, understood by none but the Priests themselves, yet perhaps it may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Grass, because Ceres was Goddess of the Earth, and all the Fruits thereof; and is the same with the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fertile, which is applied to her by Soph●cles (d) Oedip. Colon. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Where this Conjecture seems to be approved by the Scholiast, who tells us, that Ceres, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was worshipped in a Temple near the Acropolis, which can be no other than that already mentioned. Add to this, that Gyraldus is of Opinion that Ceres is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Greeks, for the same reason that amongst the Latins she is named Flava, the cause of which Title is too well known, to be accounted for in this place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In honour of Bacchus (e) Hesychius. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Festival (a) Clemens Protrept. Arnobius lib. V. in honour of Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Eater of raw Flesh, of which Name I have spoken in the former part of this Chapter. This Solemnity was celebrated in the same manner with the other Festivals of Bacchus, wherein they counterfeited frenzy, and madness; what was peculiar to it, was that the Worshippers used to eat the Entrails of Goats raw, and bloody, which was done in imitation of the God, to whom the Surname by which he was adored at this Solemnity, was given for the like Actions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solemn Sacrifices (b) Hesychius. , consisting of Fruits, and offered in Spring, Summer, Autumn, and Winter, that Heaven might grant mild and temperate Wether. These, according to Meursius, were offered to the Goddesses, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Hours, who were three in number, attended upon the Sun, presided over the four Seasons of the Year, and and were honoured with Divine Worship at Athens (c) Athenaus' lib XIV. . CHAPTER XXI. Of the Public Games in Greece, and the Principal Exercises used in them. I COME in the next place to the four Public, and Solemn Games, which were peculiarly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Sacred; partly from the Esteem they had all over Greece, from every part of which vast multitudes of Spectators flocked to them; and partly because they were instituted in honour of the Gods, or Deified Heroes, and always begun with Sacrificing to them, and concluded in the same religious manner. Their Names, together with the Persons to whom they were dedicated, and the Prizes in each of them, are elegantly comprised by Archias in the two following Distiches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such as obtained Victories in any of these Games, especially the Olympics (a) Plutarch Sympos. lib. II. Quaest VI Vitruvius Praefar. in Architect. lib. IX. , were universally honoured, nay almost adored: At their Return home, they road in a Triumphal Chariot into the City, the Walls being broken down to give them Entrance; which was done (as Plutarch is of opinion) to signify, that walls are of small use to a City, that is inhabited by Men of Courage, and Ability to defend it. At Sparta they had an honourable Post in the Army, being placed near the King's Person. At some places, they had Presents made to them by their Native City, were honoured with first places at all Shows and Games, and ever after maintained at the Public Charge (b) Xenophanes Colophonius in Epigram. . Cicero (c) Orat. pro Flacco. reports, that a Victory in the Olympic Games was not much less honourable than a Triumph at Rome. Happy was that Man thought, that could but obtain a single Victory: If any Person merited repeated Rewards, he was thought to have attained to the utmost▪ Felicity that Human Nature is capable of: But if He came off Conqueror in all the Exercises, He was elevated above the Condition of Men, and His Actions styled Wonderful Victories (d) Plutarch Lucullo. . Nor did their Honours terminate in themselves, but were extended to all about them; the City that gave them Birth and Education, was esteemed more Honourable and August; Happy were their Relations, and thrice happy their Parents. It is a remarkable Story, which Plutarch (e) Pelopida. relates of a Spartan, who meeting Diagoras, that had himself been crowned in the Olympian Games, and seen his Sons, and grandchildren Victors, embraced him, and said, Die, Diagoras, for thou canst not be a God. There were certain Persons appointed to take care that all things were performed according to Custom, to decide Controversies that happened amongst the Antagonists, and adjudge the Prizes to those that merited them: These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tho' betwixt these two Phavorinus makes a Distinction, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he tells us, was peculiar to Gymnical Exercises; whereas the former was sometimes applied to Musical Contentions: They were likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Rod, or Sceptre, which these Judges, and, in general, all Kings, and great Magistrates carried in their Hands. After the Judges had passed Sentence, a public Herald proclaimed the Name of the Victor, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, and praedicare in Latin, signify to commend, or proclaim any man's praises. The token of Victory was, in most places, a Palm-branch, which was presented to the Conquerors, and carried by them in their Hands; which custom was first introduced by Theseus, at the Institution of the Delian Games (a) Plutarch Theseo. , tho' others will have it to be much ancienter: Hence pal●am dare, to yield the Victory; and plurium palmarum homo in Tully, a Man that has won a great many Prizes. Before I proceed to give a particular Description of the Grecian Games, it will be necessary to present you with a brief account of the principal Exercises used in them, which were as follow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Quinquertium, which consisted of the five Exercises contained in this Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●. e. Leaping, Running, Throwing, Darting, and Wrestling; but instead of Darting, others mention Boxing. In all of them there were some customs that deserve our observation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Exercise of Running, was in great Esteem amongst the ancient Grecians, insomuch that such as prepared themselves for it, thought it worth their while to use means to burn, or parch their Spleen, because it was believed to be an hindrance to them, and retard them in their course. Homer tells us, that swiftness is one of the most excellent Endowments a Man can be blessed withal (b) Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 1●7. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No greater honour has e'er been attained, Than what strong Hands, or nimble Feet have gained. ●ndeed all those Exercises, that conduced to fit Men for War, were more especially valued; now swiftness was looked upon as an excellent qualification in a Warrior, both because it serves for a sudden Assault and Onset, and likewise for a nimble Retreat; and therefore it is not ●o be wondered that the constant Character, which Homer gives of Achilles, is, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or swift of Foot: And in the ho●y Scriptures, David, in his Poetical Lamentation over those two great Captains, Saul and jonathan, takes particular notice of this warlike quality of theirs; They were (says he) swifter than Eagles, stronger than Lions. To return; The Course was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being of the same ●●tent with the measure of that name, which contains CXXV. paces, whence the Runners were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes the length of it was enlarged more or less, and then it was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Contenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence comes the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Search not for a greater thing in a less. Sometimes they ran back again to the place whence they had first set out, and then the Course was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Runners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes they ran in Armour, and were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Exercise of Leaping, they sometimes performed with weights upon their Heads, or Shoulders, sometimes carrying them in their Hands; these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, tho' now and then of different Figures, yet, as Pausanias' reports, were usually of an Oval Form, and made with holes, or else covered with Thongs, through which the Contenders put ●heir Fingers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were also sometimes used in throwing. The place from which they leaped, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Pollux. ; that to which they leaped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was marked by digging up the Earth; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to Persons that overleap, or exceed their Bounds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Exercise of Throwing, or Darting, was performed several ways; sometimes with a Javelin, Rod, or other Instrument of a large size, which they threw out of their naked Hands, or by the help of a Thong tied about the middle of it; the doing this was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sometimes with an Arrow, or little Javelin, which was either shot out of a Bow, or cast out of a Sling, and the Art of doing this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Quoit of Stone, Brass, or Iron, which they threw by the help of a Thong put through a hole in the middle of it (b) Eustathius Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but in a manner quite different from that of throwing Darts; for there the Hands were lifted up, and extended, whereas the Discus was hurled in the manner of a Bowl. It was of different Figures, and Sizes, being sometimes foursquare, but usually broad and like a Lentil, whence that Herb is by Dioscorides called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Exercise was sometimes performed with an Instrument called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some will have to be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that was of Iron, this of Stone: But others with more reason report that the difference consisted in this, viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of a Spherical Figure, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was broad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Exercise of Wrestling, was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Combatants endeavoured to throw each other down, to do which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They never encountered till all their Joints, and Members had been sound rubbed, fomented, and suppled with Oil, whereby all Strains were prevented. The Victory was adjudged to him that gave his Antagonist three Falls; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to conquer; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be conquered; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aeschylus is meant an insuperable Evil; others make the proper signification of these words to belong only to Victors in all the Exercises of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) Pollux Ono●●st. lib. III. cap. XXX. ; however, the forementioned Custom is sufficiently attested by the Epigram upon Milo, who having challenged the whole Assembly, and finding none that durst encounter him, claimed the Crown, but as he was going to receive it, unfortunately fell down, whereat the People cried out, that he had forfeited the Prize, than Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arose, and standing in the midst, thus cried, One single Fall cannot the Prize decide, And who is here can throw me th'other two? But of Wrestling there were two sorts, viz. one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that already described; And another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Combatants used voluntarily to throw themselves down, and continue the Fight upon the Ground, by pinching, biting, scratching, and all manner of ways annoying their Adversary; whereby it often came to pass, that the weaker Combatant, and who would never have been able to throw his Antagonist, obtained the Victory, and forced him to yield; for in this Exercise, as in Boxing also, the Victory was never adjudged, till one party had fairly yielded; this was sometimes done by words, and o●ten by li●ting up a Finger, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to yield the Victory; for which reason, we are told by Plutarch, that the Lacedæmonians would not permit any of those Exercises to be practised in their City, wherein those that were conquered did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. confess themselves overcome by holding up their Finger, because they thought it would derogate from the Temper and Spirit of the Spartans', to have any of them tamely yield to any Adversary; tho' that place has been hitherto mistaken by most Interpreters. Martial hath taken notice of this Exercise; Hunc amo, qui vincit, sed qui succumbere novit, Et melius didicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the very same with what is more commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which consists of the two Exercises of Wrestling, and Boxing; from the former it borrows the custom of throwing down; from the latter, that of beating Adversaries; for Wrestlers never struck, nor did Boxers ever attempt to throw down one another; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were permitted to do both, and it was customary for the weaker Party, when he found himself sore pressed by his Adversary, to fall down, and fight rolling on the Ground, whence these Combatants were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which gave occasion to the mistake of Hieronymus Mercurialis, who phansyed there were two Pancratia, one in which the Combatants stood erect; the other, in which they rolled in the Gravel. This Exercise is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Combatants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. CHAPTER XXII. Of the Olympian Games. THE Olympian Games were so called from Olympia, a City in the Territory of the Pisaeans; or, according to Stephanus, the same with Pisa. The first Institution of them is by some referred to jupiter, after his Victory over the Sons of Titan (a) Aristophanes, ejusque Scholiastes in Pl●to. ; at which time Mars is said to have been crowned for Boxing, and Apollo to have been superior to Mercury at Running. Others will have the first Author of them to be one of the Dactyli, named Hercules, not the Son of Al●mena, but another of far greater Antiquity, that with his four Brethren, Paeoneus, Ida, jasius, and Epimedes, left their ancient Seat in Ida, a Mountain of ●re●e, and settled in Elis, where he instituted this Solemnity; the Original of which was only a Race, wherein the four younger Brothers contending for Diversion, the Victor was crowned by Hercules with an Olive-garland, which was not composed of the common Olive-branches, nor the natural Production of that Country (b) Aristote●es, & ex eo Aristophanic Scholiastes. , but brought by Hercules (so Fables will have it) from the Hyperborean Scythians, and planted in the Pantheum near Olympia, where it flourished, tho' not after the manner of other Olive-trees, but spreading out its Boughs more like a Myrtle; it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. fit for Crowns, the Garlands given to Victors in these Games, were always composed of it, and it was forbidden under a great Penalty to cut it for any other use: These Dactyli were five in number, whence it is that the Olympian Games were celebrated once in five Years, tho' others make them to be solemnised once in four; wherefore according to the former, an Olympiad must consist of five; according to the latter, of sour: But neither of these Accounts are exact, for this Solemnity was held indeed every fifth Year, yet not after the term of five Years was quite past, but every fiftieth Month, which is the second Month after the completion of four Years (a) Isaacius Tzetzes in Lycophronem, & johannes Tzetzes Chiliad. I. Histor. XXL : And as these Games were celebrated every fifth Year, so they lasted five Days, for they began upon the eleventh, and ended upon the fifteenth Day of the Lunar Month, when the Moon was at the full. Others (if we may believe julius Scaliger) report, that these Games were instituted by Pelops to the honour of Neptune, by whose Assistance he had vanquished Oenomaüs, and married his Daughter Hippodamia. Others say, they were first celebrated by Hercules, the Son of Alcmene, to the honour of Pelops, from whom he was descended by the Mother's side (b) Solinus Polyhist. & Statius Theb. VI. ; but being after that discontinued for some Time, they were revived by Iphitus, or Iphiclus, one of Herculeses Sons. The most common Opinion is, that the Olympian Games were first instituted by this Hercules, to the honour of Olympian jupiter, out of the Spoils taken from Augeas King of Elis, whom he had dethroned, and plundered, being defrauded of the reward he had promised him for cleansing his Stables, as Pindar reports (c) Olympion▪ initio Od. II. : Diodorus the Sicilian (d) Bibliothec▪ Histor. lib. IU. gives the same Relation, and adds that Hercules proposed no other Reward to the Victors, but a Crown, in memory of his own Labours, all which he accomplished for the Benefit of Mankind, without designing any Reward to himself, beside the Praise of doing well: At this Institution, it is reported that Hercules himself came off Conqueror in all the Exercises, except Wrestling, to which when he had challenged all the Field, and could find no Man that durst grapple with him, at length jupiter, having assumed an Human shape, entered the Lists; and when the Contention had remained doubtful for a considerable Time, neither party having the Advantage, or being willing to submit, the God discovered himself to his Son, and from this Action got the Surname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wrestler, by which He is known in Lycophron (e) Cassandra v. 41. . All these Stories are rejected by Strabo, in his Description of Elis, where he reports, that an Aetolian Colony, together with some of Herculeses Posterity, subdued a great many of the Pisaean Towns, and amongst them Olympia, where they first instituted, or, at least, revived, enlarged, and augmented these Games, which (as my Author thinks) could not have been omitted by Homer, who takes every opportunity to adorn his Poems with Descriptions of such Solemnities, had they been of any Note before the Trojan War. The Care and Management of these Games, belonged sometimes to the Pisaeans, but for the most part to the Eleans, by whom the Pisaeans were destroyed, and their very Name extinguished. Sometimes it happened that the Eleans could not take Care of them, for the CIVth Olympiad was celebrated by order of the Arcadians, by whom the Eleans were at that Time reduced to a very low Condition; but this, and all those managed by the Inhabitans of Pisa, the Eleans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. unlawful Olympiads, and left them out of their Annals, wherein the Names of the Victors, and all Occurrences at these Games were recorded. Till the fiftieth Olympiad, a single Person superintended, but then two were appointed to perform that Office. In the CIIId Olympiad that number was increased to twelve, according to the number of the Elean Tribes, out of every one of which one Precedent was elected: But in the following Olympiad, the Eleans having suffered great Losses by a War with the Arcadians, and being reduced to eight Tribes, the Precedents were also lessened to that number: In the CVth Olympiad they were increased by the addition of one more; and in the CVIth another was joined to them, whereby they were made Ten, which number continued till the Reign of Adrian, the Roman Emperor. These Persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and assembled together in a place named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Elean Forum, where they were obliged to reside ten Months before the Celebration of the Games, to take care that such as offered themselves to contend, performed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Preparatory Exercises, and to be instructed in all the Laws of the Games by certain Men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Keepers of the Laws: Farther, to prevent all unjust Practices, they were obliged to take an Oath, that they would act impartially, would take no Bribes, nor discover the Reason, for which they disliked, or approved of any of the Contenders: At the Solemnity they sat naked, having before them the Victorial Crown till the Exercises were finished, and then it was presented to whomsoever they adjudged it. Women were not allowed to be present at these Games; nay, so severe were the Elean Laws, that if any Woman was found so much as to have passed the River Alpheus during the time of the Solemnity, she was to be tumbled headlong from a Rock (a) Pausanias. : But it is reported, that none was ever taken thus offending, except Callipatera, whom others call Pherenice, who ventured to usher her Son Pisidorus, called by some Eucleus, into the Exercises, and being discovered, was apprehended, and brought before the Precedents, who, notwithstanding the severity of the Laws, acquitted her, out of respect to her Father, Brethren, and Son, who had all won Prizes in the Olympian Games. But my Author reports in another place (b) Lac●icis. , that Cynisea, the Daughter of Archidamus, with manly Courage, and Bravery, contended in the Olympian Games, and was the first of her Sex, that kept Horses, and won a Prize there; but that afterwards several others; especially some of the Macedonian Women imitated her Example, and were crowned at Olympia. Perhaps neither of these Reports may be altogether groundless, since innumerable alterations were made in these Games, according to the Exigencies of Times, and change of Circumstances, all which are set down at large in Pausanias, Natalis Comes, and other Mythologists. All such as designed to contend, were obliged to repair to the public Gymnasium at Elis ten Months before the Solemnity, where they prepared themselves by continual Exercises; we are told indeed by Phavorinus, that the Preparatory Exercises were only performed thirty Days before the Games; but this must be understood of the Performance of the whole and entire Exercises in the same manner they were practised at the Games, which seems to have been only enjoined in the last Month, whereas the nine antecedent Months were spent in more light and easy Preparations. No Man that had omitted to present himself in this manner, was allowed to put in for any of the Prizes; nor were the accustomed Rewards of Victory given to such Persons, if by any means they insinuated themselves, and overcame their Antagonists: Nor would any Apology, tho' never so seemingly reasonable, serve to excuse their Absence; For in the CCXVIIIth Olympiad Apollonius was rejected, and not suffered to contend, because he had not presented himself in due time, tho' he was detained by contrary Winds in the Islands called Cyclades, but the Crown was given to Heraclides without performing any Exercise, because no just and duly qualified Adversary appeared to oppose him. No Person that was himself a notorious Criminal, or nearly related to any such, was permitted to contend. Farther, to prevent underhand Dealings, if any Person was convicted of bribing his Adversary, a severe Fine was laid upon him: Nor was this alone thought a sufficient Guard against evil and dishonourable Contracts, and unjust Practices, but the Contenders were obliged to swear, they had spent ten whole Months in Preparatory Exercises: and farther yet, both they, their Fathers, and Brethren took a solemn Oath, that they would not by any sinister, or unlawful means endeavour to stop the fair and just Proceedings of the Games. The Order of Wrestlers was appointed by Lots, in this manner: A Silver Urn, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being placed, into it were put little Pellets, in size about the bigness of Beans, upon every one of which was inscribed a Letter, and the same Letter belonged to every pair; now those, whose Fortune it was to have the same Letters, wrestled together; if the number of the Wrestlers was not even, he that happened to light upon the odd Pellet, wrestled last of all with him that had the Mastery; wherefore he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as coming after the rest: This was accounted the most fortunate Chance that could be, because the Person that obtained it, was to encounter one already wearied, and spent with conquering his former Antagonist, himself being fresh, and in full Strength (a) Coelius Rhodiginus Antiq. Lect. lib. XXII. cap. XVII. Alexander ab Alexandr● Genial. Dier. lib. V. cap. VIII. . The most successful in his Undertake, and magnificent in his Expenses of all that ever contended in these Games, was Alcibiades the Athenian, as Plutarch reports in his Life; His Expenses (saith he) in Horses kept for the public Games, and in the number of his Chariots were very magnificent; for never any one beside, either private Person, or King, sent seven Chariots to the Olympian Games. He obtained at one Solemnity the first, second, and fourth Prizes, as Thucydides, or third, as Euripides reports; wherein he surpassed all that ever pretended in that kind. CHAPTER XXIII. Of the Pythian Games. THE Pythian Games were celebrated near Delphi, and are by some thought to have been first instituted by Amphictyon, the Son of Deucalion, or by the Council of Amphictyones. Others refer the first Institution of them to Agamemnon (a) Etymologici Auctor, Phavorinus. ; Pausanias (b) Corinthi●cis. . to Diomedes; the Son of Tydeus, who having escaped a dangerous Tempest as he returned from Troy, dedicated a Temple at Troezen to Apollo surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and instituted the Pythian Games to his honour: But the most common Opinion is, that Apollo himself was the first Author of them, when he had overcome Python, a Serpent, or cruel Tyrant: Thus Ovid (c) Metam. I. , Neve operis famam possit delere vetustas, Instituit sacros celebri certamine ludos, Pythia perdomitae Serpentis nomine dictos. Then to preserve the Fame of such a Deed, For Python slain▪ He Pythian Games decreed. Mr. Dryden▪ At their first Institution, they were only celebrated once in nine Years, but afterwards every fifth Year, according to the number of the Parnassian Nymphs, that came to congratulate Apollo, and brought him Presents after his Victory. The Rewards were certain Apples consecrated to Apollo, according to Ister (d) Libro de Coronis. , and the forecited Epigram of Archias, in which he has enumerated the Prizes in this, and the other three Sacred Games, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where Brodaeus will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the Delphian Laurel, which, he tells us, brought forth Berries streaked with red and green, and almost as large as Apples; but this Interpretation is by no means genuine, or natural, since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in that sense: However that be, 'tis certain the Victors were rewarded with Garlands of Laurel, as appears from the express words of Pindar, who tells us, that Aristomenes was crowned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Laurel that flourished upon Mount Parnassus (a) Pythion. Od. VIII. v. 28. : Whence some imagine that the Reward was double, consisting both of the sacred Apples, and Garlands of Laurel. But at the first Institution of these Games, the Victors were crowned with Garlands of Palm, or (according to some) of Beech-leaves, as Ovid reports, who immediately after the Verses before-cited, adds, His juvenum quicumque manu, pedibusve, rotave Vicerat, esculeae capiebat frondis honorem, Nondum Laurus erat.— Here Noble Youths for Mastership did strive To Box, to Run, and Steeds, and Chariots drive, The Prize was Fame; in witness of Renown, A Beechen Garland did the Victor crown, The Laurel was not yet for Triumph born. Others there are (b) Natali● Comes Mythol. lib. V. Cap. II. who report, that in the first Pythiad the Gods contended, Castor obtained the Victory by Race-horses, Pollux at Boxing, Calaïs' at Running, Zetes at Fight in Armour, Peleus at throwing the Discus, Telamonius at Wrestling, Hercules at the Pancratium, and that all of them were honoured by Apollo with Crowns of Laurel. But others again are of a different Opinion (c) Strabo lib. IX. Pausanias' Phocici●, , and tell us, that at the first there was nothing but a Musical Contention, wherein he that Sung best the Praises of Apollo, obtained the Prize, which at first was either Silver, or Gold, or something of value, but afterwards changed into a Crown; Here you may observe the different Names given to Games from the diversity of the Prizes; for where the Prize was Money, the Games were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where only a Crown, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The first that obtained Victory by Singing, was Chrysothemis a Cretan, by whom Apollo was purified, after he had killed Python: The next Prize was won by Philammon; the next after that by his Son Thamyris. Orpheus' having raised himself to a pitch of honour almost equal to the Gods by instructing the profane and ignorant World in all the Mysteries of Religion, and Ceremonies of Divine Worship, and Musaeus, who took Orpheus for his example, thought it too great a Condescension, and inconsistent with the high Characters they bore, to enter into the Contention. Eleutherus is reported to have gained a Victory purely upon the account of his Voice, his Song being the composition of another person: Hesiod was repulsed, because he could not play upon the Harp, which all the Candidates were obliged to do. There was likewise another Song, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consisting of these five parts, wherein the Fight of Apollo and Python was delineated; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which contained the preparation to the Fight. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the first Essay towards it. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was the Action itself, and the God's exhortation to himself to stand out with Courage. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the insulting Sarcasins of Apollo over vanquished Python. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was an imitation of the Serpents hissing, when he ended his Life. Others make this Song to consist of the six following parts: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the preparation. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein Apollo dared Python to engage him by reproaches, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to reproach, and jambick Verses were the common Form of Invectives. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was to the honour of Bacchus, to whom those Numbers were thought most acceptable; this part belonged to him, because he had (as some say) a share in the Delphian Oracle, or possessed it before Apollo. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the honour of jupiter, because he was Apollo's Father, and thought to delight most in such Feet, as being educated in Crete, where they were used. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the honour of Mother Earth, because the Delphian Oracle belonged to her, before it came into Apollo's hands. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Serpent's hissing. There was likewise a solemn Dance consisting of five parts, which are by some thus described (a) julius Scaliger Poetices lib. I. cap. XXIII. ; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an imitation of Apollo, preparing himself for the Fight with all the circumspection of a prudent and cautious Warrior. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Challenge given to the Enemy. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a representation of the Fight, during which the Trumpets sounded a point of War; it was so called from jambick Verses, which are the most proper to express Passion, and Rage. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called from the Feet of that name, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to offer a Libation, because it was the celebration of Victory; now after a Victory, it was always customary to return Thanks to the Gods, and offer Sacrifices. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a representation of of Apollo's Dancing after his Victory. Afterwards in the third year of the XLVIIIth Olympiad, the Amphictyones, who were Precedents of these Games, introduced Flutes, which till that time had not been used at this Solemnity; the first that won the Prize, was Sacadas of Argos; but because they were more proper for Funeral Songs, and Lamentations, than the merry and jocund Airs at Festivals, they were in a short Time laid aside. They added likewise all the Gymnical Exercises used in the Olympian Games, and made a Law, that none should contend in running, but Boys. At, or near, the same time they changed the Prizes, which had before been of value, into Crowns, or Garlands; and gave these Games the name of Pythia, from Pythian Apollo, whereas till that time (as some say) they had either another Name, or no peculiar Name at all. Horse-races also, or Chariot-races were introduced about the Time of Clisthenes, King of Argos, who obtained the first Victory in them, riding in a Chariot drawn by four Horses; and several other changes were by degrees made in these Games, which I shall not trouble you with. CHAPTER XXIV. Of the Nemean Games. THE Nemean Games (a) Strabo lib. VIII. Pausanias' Corinth. Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindari Scholar Nemeon. were so called from Nemea, a Village, and Grove between the Cities Cleonae and Phlius, where they were celebrated every third year upon the twelfth of the Corinthian Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with the Athenian Boedromion. The Exercises were Chariot-races, and all the parts of the Pentathlum. The Precedents were elected out of Corinth, Argos, and Cleonae, and apparelled in black clothes, the habit of Mourners, because th●se Games were a Funeral-solemnity instituted in memory of Opheltes, otherwise called Archemorus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a beginning, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Fate, or Death, because Amphiaraus foretell his Death soon after he began to live: Or, according to Sta●ius (b) Thebay. lib. V. , because that Misfortune was a Prelude to all the bad Success▪ that befell the Theban Champions; for Archemorus was the Son of Euphetes and Creüsa, or Lycurgus, a King of Nemea, or Thrace, and Eurydice, and nursed by Hypsipyle, who leaving the Child in a Meadow whilst she went to show the besiegers of Thebes a Fountain, at her return found him dead, and a Serpent folded about his Neck; whence the Fountain before called Langia, was named Archemorus; and the Captains to comfort Hipsipyle for her Loss, instituted these Games (a) Statius Thebay. lib IU. , Una tamen tacitas, sed jussu Numinis, unda● Haec quoque secreta nutrit Langia sub umbra, Nondum illi raptus dederat lacrymabile nomen Archemorus, nec fama Deae; tamen avia servat Et nemus, & fluvium; manet ingens gloria Nympham, Cum tristem Hypsipylem ducibus sudatus Achaeis Ludus, & atra sacrum recolit Trieteris Opheltem. Langia alone, and she securely hid Lurcked in a dark, and unfrequented shade, Her silent streams by some Divine command To feed the circumjacent pools retained. Before Hypsipyle was known to Fame Before the Serpent had Archem'rus slain, And to the Spring bequeathed his dreadful name; Yet in the lonesome Desert tho' it lies, A Grove, and rivulet it alone supplies; Whilst endless Glory on the Nymph shall wait, And Grecian chiefs shall eternize her Fate, When they shall sad Triennial Games ordain To after-ages to transmit her Name, And dismal story of Opheltes slain. Mr. Hutchin. Others are of opinion, that these Games were instituted by Hercules after his Victory over the Nemean Lion (b) Pindari Scholar , in honour of jupiter, who, as Pausanias tells us, had a magnificent Temple at Nemea, where he was honoured with solemn Games, in which Men ran Races in Armour; but perhaps these might be distinct from the solemnity, I am now speaking of. Lastly, others grant indeed, they were first instituted in memory of Archemorus, but will have them to have been intermitted, and revived again by Hercules, and consecrated to jupiter. The Victors were crowned with Parsley, which was an Herb used at Funerals, and feigned to have sprung out of Archemorus' Blood; Concerning it, Plutarch relates a remarkable Story (c) Timoleonte. , with which it will not be improper to conclude this Chapter; As Timoleon (saith he) was marching up an Ascent, from the Top of which they might take a view of the Army and Strength of the Carthaginians, there met him by chance a company of Mules loaden with Parsley, which his Soldiers conceived to be an illboding Omen, because this is the very Herb wherewith we adorn the sepulchers of the dead, which custom gave birth to that despairing Proverb, when we pronounce of one that is dangerously sick, that he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. need nothing but Parsley, which is in effect to say, he is a dead Man, just dropping into the Grave: Now, that Timoleon might ease their minds, and free them from those superstitious thoughts, and such a fearful Expectation, he put a stop to his March, and, having alleged many other things in a discourse suitable to the occasion, he concluded it by saying, that a Garland of Triumph had luckily fallen into their hands of it's own accord, as an anticipation of Victory; inasmuch as the Corinthians do crown those that get the better in their Isthmian Games with Chaplets of Parsley, accounting it a sacred Wreath, and proper to their Country; for Parsley was ever the conquering Ornament of the Isthmian Sports, as it is now also of the Nemean; it is not very long since Branches of the Pinetree came to succeed, and to be made use of for that purpose: Timoleon therefore, having thus bespoken his Soldiers, took part of the Parsley, wherewith he first made himself a Chaplet, and then his Captains with their Companies did all crown themselves with it in imitation of their General. CHAPTER. XXV. Of the Isthmian Games. THE Isthmian Games were so called from the place where they were celebrated viz. the Corinthian Isthmus, a neck of Land by which Peloponnesus is joined to the Continent; they were instituted in honour of Palaemon, or Melicerta, the Son of Athamas King of Thebes, and Ino, who, for fear of her Husband (who had killed her other Son Learchus in a Fit of madness) cast herself, with Melicerta in her Arms, into the Sea, where they were received by Neptune into the number of the Divinities of his Train, out of compliment to Bacchus nursed by Ino. At the change of their condition, they altered their Names, Ino was called Leucothea, and her Son, Palaemon; however Palaemon's Divinity could not preserve his Boby from being tossed about the Sea, till at length it was taken up by a Dolphin, and carried to the Corinthian Shore, where it was found by Sisyphus at that time King of Corinth, who gave it an honourable interment, and instituted these Funeral Games to his honour; thus Pausanias (a) Initio Corin●hia●. . Others report that Melicerta's Body was cast upon the Isthmus, and lay there some time unburied, whereupon a grievous Pestilence began to rage in those parts, and the Oracles gave out, that the only remedy for it, was to inter the Body with the usual solemnities, and celebrate Games in memory of the Boy; upon the performance of these Commands the Distemper ceased, but afterwards when the Games were neglected, broke out again, and the Oracles being consulted, gave Answer, that they must pay perpetual Honours to Melicerta's memory, which they did accordingly, erecting an Altar to him, and enacting a Law for the perpetual celebration of these Games. Others report that they were instituted by Theseus in honour of Neptune; others are of opinion that there were two distinct Solemnities observed in the Isthmus, one to Melicerta, and another to Neptune; which report is grounded upon the authority of Musaeus, who wrote a Treatise about the Isthmian Games. Phavorinus reports that these Games were first instituted in honour of Neptune, and afterwards celebrated in memory of Palaemon. Plutarch on the contrary tells us, that the first institution of them was in honour of Melicerta, but afterwards they were altered, enlarged, and re-instituted to Neptune by Theseus; he gives also several other Opinions concerning the Original of them; his words are these in the Life of Theseus; Theseus instituted Games in emulation of Hercules, being ambitious that as the Greeks by that Hero's appointment celebrated the Olympian Games to the honour of jupiter, so by his institution they should celebrate the Isthmian Games to the honour of Neptune; for those that were before dedicated to Melicerta, were celebrated privately in the Night, and consisted rather of religious Ceremonies, than of any open spectacle, or public Festival. But some there are, who say that the Isthmian Games were first instituted in memory of Sciron, at the Expiation which Theseus made for his Murder, upon the account of the nearness of Kindred between them, Sciron being the Son of Canethus and Heniocha, the Daughter of Pittheus: tho' others write that Sinnis, and not Sciron, was their Son, and that to his honour, and not to Sciron's, these Games were ordained by Theseus. Hellanicus and Andro of Halicarnassus write, that at the same time he made an agreement with the Corinthians, that they should allow them that came from Athens to the celebration of the Isthmian Games, as much space to behold the Spectacle in, as the Sail of the Ship that brought them thither, stretched to it's full extent could cover, and that in the first and most honourable place: thus Plutarch. The Eleans were the only people of Greece that absented themselves from this solemnity, which they did for this reason, as Pausanias (a) Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. relates; The Corinthians having appointed the Isthmian Games, the Sons of Actor came to the celebration of them, but were surprised and slain by Hercules, near the City Cleonae: The Author of the Murder was at the first unknown, but being at length discovered by the industry of Molione the Wife of Actor, the Eleans went to Argos and demanded satisfaction, because Hercules at that time dwelled at Tiryns, a Village in the Argian Territories: Being repulsed at Argos they applied themselves to the Corinthians, desiring of them, that all the Inhabitants and Subjects of Argos might be forbidden the Isthmian Games, as disturbers of the public Peace; but meeting with no better success in this place, than they had done at Argos, Molione forbade them to go to the Isthmian Games, and denounced a dreadful execration against any of the Eleans that should ever be present at the celebration of them; which command was so religiously observed, that none of the Eleans dare venture to go to the Isthmian Games to this Day, (saith my Author) for fear Molione's Curses should fall heavy upon them. These Games (a) Alex. ab Alexandro Gen. Dier. lib. V. cap. VIII. were observed every fifth year, and held so sacred and inviolable, that when they had been intermitted for some time through the Oppression and Tyranny of Cypselus, King of Corinth, after the Tyrant's Death the Corinthians, to renew the memory of them which was almost decayed, employed the utmost Power and Industry they were able in reviving them, and celebrated them with such splendour and magnificence as was never practised in former Ages. When Corinth was sacked and totally demolished by Mummius, the Roman General, these Games were not discontinued, but the care of them committed to the Sicyonians till the rebuilding of Corinth, and then restored to the Inhabitants of that City, as Pausanias' reports (b) Initio Corinthiac. . The Victors were rewarded with Garlands of Pine-leaves; afterwards Parsley was given them, which was also the Reward of the Nemean Conquerors, but with this difference, that there it was fresh and green, whereas in the Isthmian Games it was dry and withered. Afterwards the use of Parsley was left off, and the Pinetree came again into request, which alterations Plutarch hath accounted for in the Fifth of his Symposiacks. (c) Quaest 111. INDEX. Numeri priores ad Paginas, posteriores ad Lineas referuntur. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 49, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 22. Achaei unde dicti 4, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 19 Achilles' cur ab Homero toties dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 277, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum 189, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 8, 10. unde dicta 48, 6. cur postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 15. deinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 25.49, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aves infelices 293, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 319, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326, 35.374, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacerdos Veneris 327, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 216, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 297, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 408, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 407, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 408, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38, 18.86, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 14. Agraulus Minerva 33, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diana 73, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35●, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 305, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 49, 35.327, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64, 12.118, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribus Atheniensis 48, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 49, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacedaemonii 227, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magistratus 70, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves fortunatae 293, 22.408, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 408, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188, 2.201, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 297, 9.328, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii 334, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 216, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somnium 272, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jecur, malum omen 285, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 11. Amalthea capra 111, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Ambrosia, qualis libatio 180, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum 329, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 277, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 19, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 319, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 8.71, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 195, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 370, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 331, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 49, 39 cur postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupata 50, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 24.120, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 6. antiqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti 2, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribus Athen. 39, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 42. Antistrophe 204, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nympharum, etc. altaria 179, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberi dicti 333, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos, & cognomen Apollinis 184, 28.247, 8. Aphetoriae opes 247, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem quod Graeci recentiores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant 121, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 370, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 27. Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184, 28.247, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 240, 25. Pythius 241, 9 Delphinius 242, 10.102, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 248, 35. Didymaeus 253, 18. Branchides 253, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 255, 17. Tegyraeus ib. 24. Ptous ib. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 31. Ismenius ib. 35.343, 3. Spodius ib. 41. Pythius 269, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 417, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 282, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Averruncus ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 14. Galaxius 339, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 283, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii 334, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 12.66, 14.121, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves minus felices 293, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 283, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 11. Arae undè 211, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335, 1. Arcades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 9 Archemori fatum 420, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 36. Archon qui primus 13, 3. Archontes Medontidae dicti ib. 5. qui fuerunt 12, 42. ratio hujus constitutionis, horum auctoritas ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Virgin's Dianae ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 27.323, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. galli 297, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribus Athen. 48, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335, 10. hoc tempore pueri sese vocabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen non impositum vernis 59, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 336, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgins ib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 336, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 336, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45, 34.56, 19.128, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Athen. 48, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33, 13. Agraulus ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 8. Alea ib. 22. Athenienses jaones, & jones dicti 3, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2, 5.48, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2, 12. cur cicadas in crinibus gestabant ib. 13. in quot tribus à Cecrope distributi 8, 7. in quot ordines à Theseo divisi 12, 14. Regum tabula 19, 18. genuini qui habiti 46, 37. in unam urbem coeunt 10, 40.386, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48, 14. cur postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Athen. 50, 1. Attica dicta Ogygia 4, 44. Act 5, 36. quomodo divisa à Cecrope 9, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 228, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 17. Atticae cum Ionica dialecto affinitas 3, 34. aves fortunatae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dextrae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293, 22. aves male ominatae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinistrae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293, 7, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 61, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 388, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134, 45. quomodo differunt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135, 3. B 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 21. Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 26. Lenaeus 331.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 37. pro Sole 389, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 26. Sabazius 396, 25. ejus sacerdotes dicti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 376, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 23. cur barathronem Latini hominem voracem appellant ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 15. aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 23. ejus officium 73, 7.357, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mazae vocatae 191, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 12.178, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338, 22. boves ad sacrificium designati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. hujus potestas 93, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94, 24. numerus Senatorum 95, 11. horum jusjurandum 93, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 191, 15.194, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribere 135, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 408, 32. Branchidae 254, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 34. Brizo 275, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 18. Buraici Herculis oraculum 263, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mensis 246, 27. C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 373, 12. Cabiri ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacedaemoniensis 127, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 373, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 373, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 374, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 353, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200, 8.347, 28.388, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 374, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 4. Carneus Apollo 374, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 10. Caryatis Diana ib. 7. Castalis 245, 39 castella 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 31, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis, & unde dictus ibid. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificium 327, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135, 25. à Cecrope ad Theseum regum dignitas, & officium 6, 32. Cecropia ubi 8, 4.30, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30. Acropolis 8, 6.30, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 7. Athenae ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8, 10.49, 34. unde dicta 47, 44. Cecrops unde ortus 5, 33. quare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus ibid. celeres in honore habiti 409, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 29, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ostracismus 125, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 22. Ceramicus 38, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239, 24. Ceres' Amphyctionis 83, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130, 20.221, 34.369, 4. Europa 257, 44. Homoloïa 384, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 1. Pylaea 405, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 4. Hercynna 361, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 185, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 31. familia Athen. 186.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 37. cestus 411, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 363, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 370, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 404, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 404, 9 Charilae fatum ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 404, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405▪ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 195, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406, 8. Chitonia Diana ib. 9 civitate donandi mos 46, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cereris cognomen 406, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 331, 8.406, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406, 34. columnae lecti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279, 35. compromissarii arbitri 115, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148, 8. cortina 244, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boves ad sacrificium designati 200, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cereris epitheton ibid. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 331, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualis Atheniensium 110, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302, 5.303, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114, 19.70, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118, 28. Cnacalesia Diana 375, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 1. ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves minus fortunatae 293, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 234, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proserpina 375, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405, 16. Corythallia, Dianae epitheton 400, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18, 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 375, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 376, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus 367, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 191, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 376, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lex 67, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovis epith. 398, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 376, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 13. cursus exercitium 409, 18. D Dactyli Idaei 413, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184, 22.356, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 342, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 342, 9 Davi servi dicti 59, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur imago dicta 177, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo 255, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251, 35. Delli 226, 1. Delos 250, 27. Delphi 241, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribunal 102, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oppida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribus Atheniensis 48, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. horum tabula pro tribubus 51, 1. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 22.285, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Ceres & Proserpina 190, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeconii formula 12, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prospera dicebantur 292, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Athen. 48, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 19.120, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 12. Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338, 1. Brauronia ib. 32. Orthia 344, 7. Dictynna 346, 18. Delphinia 102, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 26. Triclaria 401, 11. Hymnia 402, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406, 9 Corythallia 410, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Athen. 48, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 345, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 345, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30.108, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 240, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89, 33. Didyma 253, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aves 293, 14. dignitas & officium regum Atheniensium à Cecrope ad Theseum 6, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 346, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 3.346, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ludi scenici 43, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 185, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344, 20. Dioscuri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti 330, 13.349, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cecrops dictus 5, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 31. disci exercitium 410, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70, 34.71, 27.93, 32.116, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349, 27. Dodona 233, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239, 21. Dodonides Nymphae 277, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. donandi aliquem civitate mos 46, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui dicti 75, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quos infligitur 122, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45, 2. qui servi ita dicti 65, 38. Draconis leges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae 131, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 310, 10. E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194, 11.351, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 17.363, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 128, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves infelices 293, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 395, 20.405, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 45.86, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 11.71, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 363, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 306, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 352, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 353, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 353, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 415, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. eli, vide Helli. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 20. empti de lapide 68, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103, 8. hujus tribunalis judices, & mos eligendi ib. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 39.117, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Enyalius 73, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Ephetae 95, 8.101, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollinis epitheton 417, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 2.357, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 23.87, 31.92, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 310, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66, 21.120, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315, 16. epode 204, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heroes 49, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223, 20. equi quo modo in curribus jungi solebant 412, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 363, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361, 12. Erecthei filiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae 31, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 7.49, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Minervae epith. 404, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, columnae lecti 279, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 16, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inferorum altaria 179, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206, 9.361, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 8. Eumenideses 58, 34.362, 9 Eumolpidae 186, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12, 14.75, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201, 11. Europa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71, 3.116, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293, 15. exercitus lustrandi forma apud Macedones 383, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aves quae 293, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 217, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121.3. F Favete linguis 201, 13. ficus veterum diaeta 393, 12. apud Athenas pretio habitae 113, 42. in divinatione adhibitae 321, 10. Furiae quibus nominibus dictae 362, 9, 10. vox ominosa ibid. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiqui dicti 2, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 48, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340, 9, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chorea 343, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fistulae dictae 327, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb. 295, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210, 24. Graeca fides, prov. 226, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualis actio, & in quos affligitur 115, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 32. gymnasia 39, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 15. H Harmodii nomen non imponendum vernis 59, 23. Hecate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 351, 15. hecatomb 194, 11. Helli, & eli, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellotis 359, 21. Hellotis, Minervae cognomen ib. 30. Helotae, unde dicti 66, 40. Hercules' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364, 10. Homoloïus Jupiter, & Homoloïa Ceres 384, 19 Horae Deae 407, 17. Hymnia Diana 402, 40. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419, 19, 34. Jaones Athenienses dicti 3, 33.4, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theatra dicta 43, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35, 8.358, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 281, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 407, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371, 34. ignis lambens 299, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 372, 9 infulae 199, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 372, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 372, 27. jobacchus, cognomen Bacchi ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 31. jones unde dicti 4, 12. jonica vetus dialectus Atticae affinis 3, 24. Iphicratidae calcei 342, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 42.413, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 49, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 373, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 372, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovis cognomen ib. 5. Ithuphalli 347, 37. Juno Samia 181, 34. Jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 31.33, 13. Herceus 71, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 231, 28. Pelasgicus 236, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 345, 11. Polieus ibid. Diomeus 346, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 15. Eleutherius 353, 7. Olympius 384, 14. Homoloïus ib. 17. Sabazius 396, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 32. juramentum à sacerdotibus antequam solemnia praestabant susceptum 195, 9 jusjurandum 214, 24. jusjurandum mulierum ibid. 36. L Labellum 164, 8. labratum apud Romanos quid 209, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179, 7. Lacedaemonii reges in die coronationis consecrati Jovis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdotes 182, 32. foedifragi 227, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 376, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 42. lampadum contentio 365, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bacchi cognomen 377, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19 Laphria Diana ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207, 10. lapidationis poena 128, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 377, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. laurus cur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 208, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246, 11.267, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 418, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 8. lecti columnae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279, 35. legum inventio 130, 8, 17. Solonis leges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dra●●nis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae 131, 2. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 378, 27. Lenaeus Bacchus ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 378, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Athen. 49, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 378, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverb. 111, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 16. libatio 189, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Limnae 95, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 5. Limnatis, Dianae cognomen ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128, 1.378, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 319, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 217, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30. Locrorum perfidia 227, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. 227, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo 41, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverb. ib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 22. luctae exercitium 411, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 183, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii 336, 31. lustrationum genera 197, 34. lustrandi urbes mos 367, 5. lustrandi exercitus forma apud Macedones 383, 30. Lyceum ubi situm, & hujus nominis ratio 41, 29. Lycaeus, Jovis cognomen 379, 15. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jurandi formula 215, 20. Macedones quomodo exercitum lustrabant 383, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. magica ars 315, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. magi 316, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 379, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter 379, 32.380, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo 381, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 10.270, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 267, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 380, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovis epitheton 397, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 380, 19 Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215, 9.263, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Ath. 48, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postea ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 380, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo ib. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tributum 55, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum ib. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 33. Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33, 13. Agraulus ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328, 8. Alea 328, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359, 10. 387, 45. Aglaurus 392, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 404, 2. hujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156, 30. moenia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 31, 6. molae salsae 191, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 382, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 21. Morpheus' 274, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Musae Ardalides dictae 264, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 4. Mysia Ceres 381, 33. N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 382, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 382, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 35. Neptunus' Onchestius 384, 11. Taenarius 399, 14. Erectheus 32, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, epitheton Minervae 31, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 382.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76, 6.389, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo differt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ur musicam significat 134, 35.247, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 276, 23. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 23. obeliophori, sacrificia Bacchi 191, 19 obolus 109, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aves 293, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves felices ib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 39 officium & dignitas Regum 6, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quicquid vetus vocabant antiqui 5, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 17. Ogyges' 4, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur carcer dictus 122, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui servi dicti 65, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Ath. 49, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tripos dictus ib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 13. Olympius Jupiter ib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47, 36. idem dicti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 407, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bacchi epith. ib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241, 34. Onchestius Neptunus 384, 11. Onchestus, Boeotiae oppidum ib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 272, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus ibid. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 318, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Athen. 48, 25.49, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deae 407, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25.214, 7.217, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213, 26, ordalium 222, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 265, 11. Orthia, Dianae cognomen 344, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 22.398, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pontifices Delphici 184, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124, 12. quomodo differt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. quomodo à Syracusanorum petalismo 125, 32. quomodo fiebat ib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus ib. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverb. 329, 8. oves cur victimae maximae habentur 200, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 4. P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovis epith. 414, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 34. palmam dare 409, 6. palmarum plurium homo ib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 20. Panathenaea 11, 22.112, 2.207, 25.327, 11.386, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib Athen. 49, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32, 11.389, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 390, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 4. Panici terrores 306, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 390, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 8.119, 39.159, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Athen. 8, 13.48, 11.391, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 24. parasiti 184, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138, 41.185, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109, 13.114, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta laurus 418, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, templum Minervae 31, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur dictum ib. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erechthei filiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31, 39 Pa●iphae unde 265, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31, 7. Pelasgi, unde Graeci dicti ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servi quales 56, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 234, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14, 42.78, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 377, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minervae 336, 7.387, 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 388, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 392, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347, 32.392, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 199, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syracus. quomodo differt ab ostracismo ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 392, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lustratores 366, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta Proserpina ibid. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 352, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 220, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 311, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo ab ostracismo differat 124, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 305, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 392, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 331, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 358, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 392, 23. Plutus alatus 32, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 87, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86, 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 395, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 25. hujus officium 73, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollinis epith. 393, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cecropia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 30, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercurius ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erectheus 32, 5. Onchestius 384, 11. Heliconius 390, 10. Taenarius 399, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribus Atheniensis 48, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. 195, 36. praeconii formula 12, 7. praedicare 409, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93, 6.132, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87, 24.91, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cereris epitheton 394, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 415, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 217, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arcades 1, 9 Proserpina, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 403, 16. à Plutone rapta 399, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 185, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 395, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 202, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bacchi epitheta ibid. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86, 18. Prytaneum 92, 24.11, 19 Prytanum officium 92, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 202, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differunt 132, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 308, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus ib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trib. Athen. 5, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 395, 4. pugilatus exercitium 410, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 396, 4. Pylaea Ceres ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diana 378, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 396, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Pythia 241, 8.245, 3●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243, 7. Pythonissa, Phoebas 244, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246, 13. Pythium 241, 7. Python 269, 34. Q Quinquertium 409, 12. Quinquatria 386, 24. R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 303, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 396, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 408, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 396, 16. regum veterum dignitas & officium 6, 32. religio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta 172, 8. reo tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposita, & responsa 99, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & stipendium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 16. S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 396, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. Sabazius Jupiter ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bacchi sacerdotes ibid. 31. sacerdotes erant reges ●, 25. sacra facere reges solebant ib. 23. sacrificia ex quibus olim constabant 188, 28. saltandi exercitium 410, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123, 30.177, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 1. Saturnalia 391, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 1. versatilis, & ductilis ib. 7. sceptra qui gestabant 408, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 374, 3●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397▪ 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176, 31.178, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 29▪ 397, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mazae quaedam dictae 191, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99, 5.362, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 362, 8. sententiam ferendi apud Areopagum mos 100, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, ●5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120, 13. Solonis leges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae 131, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 255, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 32. sorts Homericae 302, 20. — viales ib. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 216, 19.399, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 1. Sphragidium 265, 42. Sphragitides Nymphae ibid. 43. Sphettus 9, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410, 1. stadium 41, 7. statuae Deorum antiquitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae 177, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128, 31. Stephanophorus 184, 23. ●69, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minerva ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur dicti attagae, inscripti, & litterati 63, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219, 16. Stophea, Dianae epitheton 398, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 1. strophe 204, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113, 42. sues Veneri sacrificabantur 403, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 43.82, 19.134, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aves fortunatae 293, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rhetoris stipendium 82, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 74, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 29. T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 249, 3. Taenarius Neptunus 399, 14. Taenarus, Laconiae promontorium ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovis epith. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, ●1., 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aves quae 293, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dianae cognomen ib. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177, 14. templum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 174, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 321, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenienses dicti, cur hos in comis gestabant ●, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui, & ex quibus electi 139, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 365, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●5, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73, 4.366, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horumque altaria 178, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horumque altaria ib. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 266, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22, 9.251, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo 368, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37, 5.173, 26.368, 20. Theramenes dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18, 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 38. Thermopylae, sive Pylae 83, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 370, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colonus carceris 36, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72, 28. horum officium 74, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 230, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14, 46.56, 36.140, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 373, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur dictum ib. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 202, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 331, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tomurae 238, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 5. Toxaris quis ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 411, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19 tribu●m nomina 47, 44. numerus à Clisthene constitutus 49, 33. quomodo dividuntur 50, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295, 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 20. Tripo● 242, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243, 5. cortina 244, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tertia pars tribus 47, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificium quale 194, 32. Trium literarum homo 63, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261, 4. Trophonius 256, 6. Jupiter ibid. 23. hujus oraculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulentes 257, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 templum 174, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castella dicta 301, 6. Tyndaridae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36▪ ●7. U 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 402, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55, 20.388, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288, 21.317, 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 402, 32. Veneri sacrificantur sues 403, 3. Venus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33, 17. vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verbenae 191, 30, 200, 11. vernis non imponenda nomina Harmodii, & Aristogitonis 59, 23. quo nomine dicti ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 310, 38. victores in sacris ludis praedicari solebant 409, 1. victoriae insigne ib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 402, 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dianae cognomen ib. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44, 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197, 1. X 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deorum effigies olim dictae 177, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40, 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. ib. Z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 370, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide Jupiter. FINIS. ERRATA PAg. 13. Lin. 17. read sixteen years. p. 29. l. 12. r. Antony. p. 86. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 130. l. 1. r. XXVI. p. 186. l. 33. r. 〈◊〉 herein. p. 220. l. 22. r. Or to ●ay. p. 238. l. 29. r. Chaoniam. p. 243. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 247. l▪ 33. r. was not. p. 274. l. 29. r. Beau. p. 280. l. 10. r. belo●●. p. 285. l. 21. r. not. p. 300. l. 13. r. Mr. Dechair. p. 328. l. 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some BOOKS lately Printed for Abel Swall, at the Unicorn in St. Paul's Churchyard, LONDON. ROmae Antiquae Notitia: Or the Antiquities of Rome: I. A short History of the Rise, Progress and Decay of the Commonwealth. II. A Description of the City: An Account of the Religion, Civil Government, and Art of War; with the remarkable Customs and Ceremonies, Public and Private, illustrated with Copper Cuts. To which are prefixed two Essays concerning the Roman Learning, and the Roman Education. By Mr. Basil Kennet of C. C. C▪ Oxon. 8o. Justi-Lipsii Roma illustrata, sive Antiqui●atum Romanarum Breviarium, & Geor Fabricii Veteris Romae cum nova collatio. Edit, nova, quâ accesserunt Justi Lipsii Tractatus peculiares de Scriptura, Pecunia, Nominibus, Conviviis, Censu & Anno Veterum Romanorum, 8o. The English Historical Library: Or a short View and Characters of most of the Writers now extant, either in Print or Manuscript, which may be serviceable to the Undertakers of a General History of this Kingdom. By Will. Nicolson M. A. Archdeacon of Carlisle, 8o. Travels through Germany, Bohemia, Switzerland, Holland, and other parts of Europe; describing the most considerable Cities, and Palaces of Princes: together with Historical Relations, and Critical Observations upon ancient Medals and Inscriptions. By Charles Patin M. D. of the Faculty of Paris: Made English, and illustrated with Copper Cuts, and a Map. Eutropii Historiae Romanae Brevarium, Notis & Emendationibus illustravit Anna, Tanaquilli Fabri filia, in usum Delphini, 8o. P. Ovidis Nasonis Metamorphoseon Lib. XV. Intepretatione & Notis illustravit Daniel Crispinus, ad usum Delphini; recensuit Joh. Friend ex Aede Christi Oxon. 8o. P. Virgilii Maronis Opera, Interpretatione & Notis illustravit Carolus Ruaeus in usum Delphini, Editio novissima prioribus correctior, 8o. C. Julii Caesaris quae extant, Interpretatione & Notis illustravit Johannes Godvinus, ad usum Delphini, 8o. Now in the Press, and will be published this Trinity Term 1697. C. Crispi Sallustii Opera quae extant, D. Crispinus No●tis & Interpretatione illustravit, ad usum Delphini, 8o. The Lives and Characters of the Ancient Greek Poets by Mr. Basil Kennet of C.C. C. Oxon. adorned with thei● Heads in Sculpture, 8o. The Second Part of the English Historical Library, giving a Catalogue of most of our Ecclesiastical Historians, and some Critical Reflections upon the Chief of them; with a Preface, correcting the Errors, and supplying the Defects of the former Part● by Will. Nicolson M. A.