likewise be beaten tho' not so as to be kill'd 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 nighâ— but in a Chariot with a Lamp or Torch carry'd before it Laws relating to the Love of Boys Procurers and Strumpets NO Slave shall Caress or be Enamour'd with a Free-born Youth he who is shall receive publickly 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 embrac'd the catamited Boy shall have no Action issued out against him but the Chap-man and Pander only who are both to be punish'd after the same manner the Child when grown up to maturity of Age shall not be oblig'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if convicted punish'd with Death Any Athenian impower'd so to do may bring an Action against him who hath vitiated a Boy Woman or Man Free-born or in Service for the determination of which the Thesmotheâ—ae are to create Judges to sit in the Heliaea within thirty days after the complaint hath been brought before them or suppose any publick concern hinders as soon as occasion will permit if the Offender is cast He shall immediately undergo the punishment whether Corporal or Pecuniary annext to his Offence if he be sentenc'd to die let him be deliver'd 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 fin'd a thousand Drachms if the Criminal be only fin'd let him pay within eleven Days at the farthest after Sentence is past if it be a Free-born 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 conferr'd by Lot or Suffrage he shall not be sent on an Embassie pass Verdict set footing within the publick Temples be crown'd on solemnary Days or enter the Forum's purified Precincts if any one convicted of the above-mention'd 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. Whores shall wear as a Badge of distinction flower'd 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 impair'd by litigious Suits when Solon entred the Praetor-ship shall have permission of leaving their Estates to whom they will admit they have no Male-children alive or themselves be not craz'd thro' the infirmities of old Age the misery of a distemper or the enchantments of Witchcraft or if they be not hen-peckt or forc'd 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 then 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 then Males descended from them tho' very far distant in Kindred but if none of the Grand-children 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's 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 examin'd by Law so that no one shall enjoy any unless lawfully devolv'd on him He that issues a Writ against one settled in an Inheritance shall bring him before the Archon and deposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 expir'd after the Death of the immediate Successor the Estate is to remain secure to the deceas'd Person 's Heirs without being liable to Law-suits 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 oblig'd to take care of Orphans Heiressâ—â— decay'd Families Women that remain in the Houses of their deceas'd Husbands pretending to be with Child and to protect them from Violence and Abuses if any one is injurious or contumelious the Archoâ— 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 impos'd him as he thinks fit shall compell 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 Sepulcres and Funerals LET the dead be interr'd 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 adorn'd 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 Sepulcre or laies 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 Corps shall be laid out at the Relations pleasure the next day following before Day-light shall be the Funeral Procession the Men shall proceed first the Women after them it 's unlawful hereby for any Woman if under three-score and no Relation to go where the mournful Solemnity is kept or after the Burial is solemniz'd Too great a concourse of People is prohibited at Funerals Let not the Corps 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 plac'd in the Cittadel a Choenix of Barley the like of Wheat and an Obolus No Ox shall be offer'd to atone for or appease the Ghost of the deceased Children and Heirs shall perform the accustom'd Rites of Parentation Slaves when Dead shall not be embalm'd or honour'd with a Funeral Banquet Let there be no Panegyricks unless at Funerals publickly Solemniz'd and then not spoken by Kindred but one appointed by the Publick for that purpose They who fall in the Field are to have their Obsequies celebrated at the publick Charge Let the Father have the privilege of giving that Son a Funeral Encomium who dy'd 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 Battel 's Front Let him who accidentally lights on an unburied Carkase cast earth upon it and let all Bodies be buried West-ward 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 Judgment over Cases of wilfull Murder of Wounds given wilfully Setting Houses on Fire or killing by Poyson The Assassin's Council shall not make any preliminary Apology use any motives for the gaining of Compassion or speak any thing forreign to the Cause The Thesmothetae shall condemn Murderers who fly after the Fact The Assassin shall suffer Death in the Murdred Person 's Country and being hal'd 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 receiv'd of the Criminal his Name likewise by any body shall be carried in to the Archons but the Heliastick Court alone shall pass Judgment upon him If any one kills or assists in killing a Murderer that abstains from the Forum Consecrated places publick Sports and the Amphictyonick Festivals he shall undergo the severity of the Law as much as if he had kill'd a Citizen of Athens The Ephetae are to take Cognizance of this Matter One accus'd of Murder shall have nothing to do with City-Privileges He that puts him in trouble who was forc'd 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 Murther brought against him who binds him over to his appearance before the Magistrate that return'd from banishment before his limited time is completed If any one hath unadvisedly given his Antagonist in the Exercises his Death or kill'd 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 banisht It shall be lawful to kill that Person who shall make an assault on the Innocent If any one being banisht for Chance-medley shall have an Indictment of wilful Murder laid to his charge before he hath made up the difference with those who banisht 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 absolv'd 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 fin'd 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 privileg'd 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 Sisters Children and those of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Murderers have liberty granted of imploring the Father of the Murder'd to be mild and favourable but if he is not alive then his Brother or Sons all together shall be intreated for without the joynt consent of them all nothing shall prevail if these fore-mention'd 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 it's obligation If any one hath been Murder'd 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 Burrough that very day on which he was kill'd when a Slave is Murdered He
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 settl'd the Athenian Government and it continu'd in the same State till the Death of Codrus the seventeenth and last King a Prince more renown'd for his Bravery than Fortune For Attica 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 Countrie 's Safety before his own Life disguis'd himself in the Habit of a Peasant and went to a place not far from the Enemies Camp where picking a quarrel with some of them he obtain'd the Death which he so much desir'd The Athenians being advertis'd of what had happen'd sent an Herald to the Enemy to demand the Body of their King whereupon they were so much dishearten'd that they immediately broke up their Camp and left off their Enterprize without striking another blow The Athenians out of reverence to Codrus's memory would never more have any Governour by the Name or Title of King but were Govern'd by Archontes whom they allow'd indeed to continue in their Dignity as long as they liv'd and when they di'd 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 differ'd from the Kings in this that they were in a manner subject to the People being oblig'd 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 Sirnam'd Medontidae as being descended from him During their Government the Athenian State suffer'd 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 Govern'd by Kings who were in all thirty and Rul'd 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 intervall of an hundred and ninety Years in which no Foot-steps 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 remain'd of it they kept in their own hands as long as they liv'd and preserv'd the Succession entire to their Posterity But in the first Year of the seventh Olympiad both the Power and Succession was devolv'd upon the People who the better to curb the Pride and restrain the Power of their Archons continu'd 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 entred upon his Charge in the third Year of the twenty-fourth Olympiad 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 Inhumane 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 remark'd for saying that Draco's Laws were not written with Ink but Blood and he himself being ask'd Why he made Death the punishment of most Offences reply'd Small Crimes deserve that and I have no higher for the greatest But all these that only excepted which concern'd Murder were repeal'd in the third Year of the forty-sixth Olympiad in which Solon being Archon was intrusted with the Power of new Modelling the Common-wealth 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 Judgment and Discretion Solon finding the People variously affected some inclin'd 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 endeavour'd 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 plac'd in the first Rank calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next were the Horsmen call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last he plac'd all the rest calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and allow'd them not to be capable of bearing any Office in the Government only gave them Liberty to give their Votes in all publick Assemblies which tho' at the first it appear'd inconsiderable was afterwards found to be a very important Privilege for it being permitted any Man after
behav'd themselves with scorn and contempt towards their Masters as being guilty of a more heinous and notorious Crime they order'd to be hang'd the manner of it the Poet has describ'd in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then young Telemachus a cable ty'd Hardned with pitch t' a lofty Pillar 's side That he might there make swings above the floor For all his nasty Queans who 'd play'd 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 Hâ—w they do make a flutter and a rout With wings expanded tho' they can't get out Mr. Abell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poyson 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 thro' it's 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 attent Maxims not mine but that grave Sir's whose fate A draught of Hemlock did precipitate Mr. Abell Saith Persius meaning Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Precipice from which the Malefactor was tumbled headlong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Cudgels of wood with which Malefactors were beaten to death being hang'd upon a Pole which was also call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Suidas and the Etymologist expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hesychius for their conceit is vain and ridiculous that would thence inferr 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 stretch'd upon the Rack and seem to have resembled the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd in the punishment call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cross mention'd in Thucydides was us'd in Greece but not so frequently as at Rome it consisted of two Beams one of which was plac'd cross the other the figure of it was muchwhat the same with that of the letter T as Lucian tells us differing only from it because the transverse Beam was fix'd a little below the top of the straight one The Malefactor was hang'd upon the Beam that was erect his Feet being fix'd 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 condemn'd Persons were cast headlong it is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the publick Executioner receiv'd the appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a dark noisome hole aâ—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 From it's depth and capaciousness it came to be us'd proverbially for a covetous Miser or voracious Glutton that is always craving and can never be satisfied and such an one the Latins call'd Barathro hence Lucreâ—ius 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 dye this death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all your villanies you shall be ston'd 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 deterr Men from Vice and Wickedness and from base and dishonourable Designs so again they conferr'd 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 Common-wealth chiefly depended Now not to mention publick Honours and State-preferments to which even those of the inferiour Sort might not despair of advancing themselves in a popular State if by their eminent Services they approv'd themselves to the People beside these I say there were several publick Rewards and Honours conferr'd 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 publick Meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Honour of having their Pictures or Statues erected in the Cittadel Forum or other publick places of the City 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's accurate description of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Crowns were conferr'd in the publick Assemblies by the Suffrages of the People or by the Senators in their Council but of these because they were for the most part bestow'd upon those that had signaliz'd 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 publick Duties Taxes and Contributions except such as were requir'd for carrying on the Wars which no man was excus'd 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 enjoy'd it for a great many generations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a maintenance allow'd such as deserv'd well of the Common-wealth in the Common-hall call'd Prytaneum This Privilege was granted sometimes to whole Families for the Services of their Ancestors as particularly to those of Hippocrates Harmodius and Aristogiton Their common Fare was a sort of Cakes or Puddings call'd
the Law-givers of other Cities who thought it better to imprint them in the minds of their Citizens than to ingrave them upon Tablets where it was probable they might lye neglected and unregarded as Plutarch hath inform'd us in his Life of Numa Pompilius It is reported saith he that Numa's Body by his particular command was not burn'd but that he order'd 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 interr'd under the Hill Ianiculum imitating herein the Legislators of Greece who having wrote their Laws in Tablets which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did so long inculcate the contents of them whilst they liv'd into the Minds and Hearts of their Priests that their Understandings became as it were living Libraries of those sacred Volumes it being esteem'd a prophanation 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 us'd in his Days amongst the Agathyrsi a people near the Scythians and this he phansies was the reason why the Musical rules for keeping Time were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Law-givers thro' 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 rendred altogether useless and unprofitable to the Publick but abundantly serviceable to the designs and innovations of treacherous and ambitious Men. The Tables in which Solon penn'd his Laws Plutarch tells us were of wood and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so fashion'd that they might be turn'd round in oblong Cases some of them he saith remain'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain the Laws concerning Sacrifices and the Rites of Religion and all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Plutarch But Apollodorus as he is quoted by the Scholiast upon Aristophanes will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of Stone and to signifie any Tablets wherein Laws or publick Edicts were written and to have receiv'd their Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were erected up on high or from the Corybantes the first inventers of them as Theopompus reports in his Treatise of Piety Aristotle adds that they were triangular in his Treatise about the Republick of Athens and is seconded herein by Pollux who farther remarks that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were quadrangular and made of Brass Ammonius to trouble you with no more Opinions about them will have the distinction to consist in this That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were four-square containing the Laws that concern'd civil Affairs whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Triangular and contain'd Precepts about the publick 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 Cittadel but afterwards were remov'd to the Prytaneum that all Persons might have recourse to them upon any occasion tho' some report that only Transcripts of them were carried thither and that the Original written by Solon's own hand remain'd still in the Cittadel Hence as Pollux is of Opinion came the Laws to be distinguish'd 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 Cittadel 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 mention'd 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 in whom we find that the eighth Law was engrav'd 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 when the second line is turn'd on the contrary side beginning at the end of the former as the Husband-men 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 call'd from their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose business it was to preserve them from being corrupted and as their Name imports to transcribe the old and enter thâ— new ones into the Tablets they were elected by the Senate and to render their Office more creditable had several badges of Honour conferr'd 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 english'd from the Original Greek by Mr. Abell Attick LAWS Laws relating to Divine Worship Temples Festivals and Sports LET Sacrifices be perfâ—rm'd with fruits of the Earth Let it be a Law among the Athenians for ever sacred and inviolable always to observe due Homage in publick towards their Gods and native Heroes according to the usual Customs of their Countrey 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 design'd for Sacrifice shall be cull'd It 's order'd that the Sacrificer carâ—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 Sentenc'd to Death All Slaves and Forreigners are permitted to come to the publick Temples either out of curiosity of seeing or devotion They who survive the report of being Dead are prohibited entrance into the
impower'd may accuse him if he is prov'd 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 Prest for Sea doth not go shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All disabled and wounded Souldiers shall be maintain'd out of the publick Fund Their Parents and Children shall be taken care for that are cut off in War if Parents are kill'd their Children shall be put to School at the publick 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 honour'd with first Seats in all publick Places Miscellany Laws THEY shall be prosecuted for Ingratitude who do not retaliate kindnesses The Burrough and name of every one's Father shall be written down in all Deeds Compacts Suits and other concerns A Discoverer who alledges Truth shall be secure but if falshood shall suffer Death He shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who stands Neuter in any publick Sedition He shall Die who leaves the City for residence in the Piraeeus He shall be fin'd 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 buryal within Attica and his Goods expos'd to Sale who hath been convicted of perfidious behaviour towards the State or of Sacrilege He that hath betray'd 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' condemn'd by the Areopagites to banishment return Those Compacts shall stand good which have been approv'd of by the Iudges Let there be an Amnesty of all former dissentions and no one be liable to be call'd in Question or reproach'd 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 Five-hundred and all the Commonalty of Athens When any Person is accus'd contrary to this Oath use may be made of the Plea call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impos'd upon him No Stranger shall be wrong'd or injur'd Put the bewildred Traveller in his way and be hospitable to Strangers No seller of Rings shall keep by him thâ— 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 deriv'd their Religion from the Aegyptians but Plutarch peremptorily denies it as being neither mention'd by Homer nor any of the Ancients â—â—istophanes and Euripides 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 Devotion was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 deriv'd from the other so on the other side the conformity of some other parts of the Grecian Religion to that of the Aegyptians doth plainly argue that they were fetch'd from Aegypt but that the whole System of the Grecian Religion should be borrow'd from either Thrace or Aegypt or any one Countrey 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 'T is 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 retain'd a great part of their Worship and the Argives are thought to have been instructed in the Aegyptian 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 assum'd 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 the ancient Athenians thought their Religion consisted chiefly in the observation of the Rites and Ceremonies deliver'd to them by their Ancestors yet there was a Custom that oblig'd them to entertain a great many strange Gods whence it was that they religiously observ'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feast of all the strange Gods which was also celebrated at Delphi as Athenaeus witnesseth Nay so fearful were the Athenians of omitting any that as Pausanias tells us they erected Altars to unknown Gods It may be objected that they condemn'd 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 reply'd that tho' they were so desirous of new Deities yet none were worshipp'd till they had been approv'd and admitted by the Areopagites as Harpocration has observ'd and thence was it that when St. Paul preach'd amongst them Jesus and the Resurrection he was summon'd 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 worshipp'd 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 and as most of the Gods were Men consecrated upon the account of some publick benefit conferr'd 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 Sepulcre of Acrisius Cecrops lyes interr'd 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 signifie no more then a Tomb or Sepulcre are by ancient Writers applied to the Temples of the Gods
he was receiv'd into the number of the Gods which for that reason was call'd 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 employ'd in was this viz. they that by the advice of the Oracle had recover'd out of any Disease were to cast a piece of coyn'd Gold or Silver into it and this Pausanias tells us was an ancient Custom and deriv'd from the primitive Ages At Pharae a City of Achaia Answers were given by Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so nam'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Market-place 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 plac'd a low Stone-altar upon which stood brazen Basons soldered with Lead They that came for Advice first offer'd Frankincense upon the Altar then lighted the Lamps pouring Oyl into them after that they offer'd upon the right side of the Altar a piece of Money stamp'd with their own Countrey-impression and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then propos'd the Questions they desir'd to be resolv'd in placing their Ear close to the Statue and after all departed stopping both their Ears with their Hands till they had pass'd quite through the Market-place then they pluck'd away their Hands and receiv'd the first Voice that presented it self as a Divine Oracle The same Ceremonies were practic'd in Aegypt at the Oracle of Serapis as Pausanias hath reported At Bura in Achaïa there was an Oracle of Hercules call'd from that City Buraicus the place of it was a Cave wherein was Hercules's Statue Predictions were made by throwing Dice They that consulted the God first address'd 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 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 deliver'd Oracles very famous for the truth of their Predictions These were not given upon every account but concern'd 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 cover'd by it this done they offer'd 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 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 call'd Ardalides They that came for Advice were oblig'd 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 reveal'd to them At Epidaurus a City of Peloponnesus there was a Temple of Aesculapius famed for curing Diseases the Remedies of which were reveal'd in Dreams When the Cure was perfected the Names of the diseased Persons together with the manner of their Recovery were registred 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 free'd from the Plague which at that time rag'd exceedingly amongst them whereupon they sent Embassadours 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 straight to the Roman ship where he repos'd himself and was with great veneration convey'd to Rome where he was receiv'd with great joy and having deliver'd them from the Distress they lay under was honour'd with a Temple in the little Island encompass'd by the River Tibur and worshipped in the same Form he had assum'd This Story is related by Pliny and Ovid At Amphiclea call'd by Herodotus Ophitca by Stephanus Amphicaea there was a Temple sacred to Bacchus but no Image at least none expos'd to publick 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 Iuno had an Oracle in the Corinthian Territories in the way between Lechaeum and Pagae There was also in Laconia a Pool sacred to Iuno by which Predictions were made after this manner They cast into it Cakes made of Bread-corn if these sunk down good if not something dreadful was portended Coelius Rhodiginus telleth us out of Philostratus that Orpheus's Head at Lesbos gave Oracles to all Enquirers but more especially to the Grecians and told them That Troy could not be taken without Hercules's Arrows He adds that the Kings of Persia and Babylon often sent Embassadors to consult this Oracle and particularly Cyrus who being desirous to know by what death he was to die receiv'd this Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My Fate O Cyrus is decreed you Whereby it was meant he should be Beheaded for Orpheus suffer'd that death in Thrace by the fury of the Women because he profess'd an hatred and aversion to the whole Sex his Head being thrown into the Sea was cast upon Lesbos where it return'd answers in a Cavern of the Earth There were also Persons initiated into Orpheus's Mysteries call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who assur'd 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 reply'd 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 requir'd of them besides an Oath of Secrecy In Laconia in the way betwixt Oebylus and Thalamiae Pausanias saith there was a Temple and Oracle of Ino who gave Answers by Dreams to those that enquir'd of her Plutarch maketh mention of another famous Oracle in Laconia at the City Thalamiae which was sacred to Pasiphae who
Furies Temple Let no violence be offer'd to any one who flyes to the Temples for succour While the Celebration of the monthly Festival continues at Athens it 's order'd that no one be defam'd or affronted in Private or Publick and that no business be carry'd on which is not pertinent to this Feast All who frequent the Panathenaea are forbid the wearing of gaudy and foppish Apparell It 's enacted that at the institution of Panathenaea Majora Homer's Rhapsodies be repeated Sojourners are commanded to carry about at publick Processions little Vessels fram'd after the model of a Boat and their Daughters Water-pots with Umbrellas No Forreigner 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 fin'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be annual at which time there 's to be a Gaol-delivery Evagoras hath caus'd 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 Cittadel Young-men 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's Theater It 's establisht that the Prytanes the day subsequent to these observances call a Senate in the Theater 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 fore-mention'd Criminals at the Feasts No Arrestment shall be attempted on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Execution of condemn'd Prisoners shall be deferr'd till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return from Delos No oblation of Victims shall be on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who comes off Conqueror at the Olympick Games shall receive as his reward 500. Drachms at the Isthmick an 100. Fifteen shall go to the constitution of a Tragick Chorus It 's forbid that Aeschylus Sophocles and Euripides be brought on the Stage wherefore License is given that the City-clerk read them publickly An emulatory performance among the Tragedians is order'd to be in the Theater on the Feast call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 expos'd by any malignant aspersion in a Comedy If any reflections are design'd let them be palliated under a feign'd Name Let all the different Airs and specifick kinds of Musick be observ'd and each of them be made use off at it's 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 grac'd with three Dances perform'd 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 publick Cock-fighting 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 't is each of them to reserve out of his allowance an Hecteum of Barley without the least deceit for the maintenance of the Genuine Citizens Feast to be kept in the Temple according to the custom of the Countrey 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 oblig'd to joyn in the Sacrifices Out of those of spurious Birth or their Children the Parasites sâ—all elect a Priest who shall officiate in the Monthly Sacrifices and against him who declines it an Action shall be enter'd Two of the sacred Ceryces must undergo Parasiteship for the space of one Year in Apollos's Temple at Delos The third part of the choicest of the Oxen is to be conferr'd 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 disburs'd by the Priests for the reparation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Treasury of the Temple and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place set apart for the Parasites Executing of â—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 Honor of Minerva It is hereby appointed that the Consort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be a Citizen of Athens and never before Marri'd Notthe Priests only shall give an account of their demeanour in the Priest-hood but likewise the sacred Families No impure Person shall be elected into the Priest-hood Laws â—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 establisht 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 expos'd to the publick view of all Passers by The same Month they are to be given up to the Magistrates after they have past the Estimation of the Senate of Five-hundred 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 engrav'd on the Wall where before