〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after their Freedom was granted them they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being like the former a part of their Master's Estate but only oblig'd to some grateful Acknowledgements and small Services such as were requir'd of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom they were in some few things inferiour but seldom perhaps never arriv'd to the Dignity of Citizens especially if they had receiv'd their Freedom from a private Person and not upon a Publick Account for such as were advanc'd for Publick Services seem to have liv'd in greater Repute and enjoy'd 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 Also they were oblig'd to choose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was to be no other than the Master out of whose Service they had been releas'd upon him they attended almost in the same manner with the Roman Liberti and Clientes but in Case they behav'd 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 depriv'd of their Liberty and reduc'd to their former miserable Condition this Suit was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 allow'd 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 publick Business like that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be manag'd chiefly by Proxies at their restauration to Liberty both of them had the Privilege of choosing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curator who in case his Client receiv'd 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 This was the Condition of Slaves in Athens which tho' in it self deplorable enough yet if compar'd with that of their Fellow-sufferers in other Cities seems very easie at least tolerable and not to be repin'd 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 enjoy'd more Privileges 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 The Helotae were so call'd from Helos a Laconian Town Conquer'd by the Spartans who made all the Inhabitants Prisoners of War and reduc'd them into the condition of Slaves The Free-men of Sparta were forbidden the Exercise of any mean or Mechanical Employment and therefore the whole Care of supplying the City with Necessaries was devolv'd upon the Helots the Ground was till'd and all sorts of Trades manag'd 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 us'd to meet But the being Condemn'd to such Drudgeries all their Lives had been at least supportable had they not been also treated in the most Barbarous manner abus'd beyond the patience of Man and often Murder'd without committing any Fault and without any shew 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 Young-men dispatch'd privately some of the ablest of them into the Countrey from time to time Arm'd only with Daggers and taking a little necessary Provision with them these in the Day-time hid themselves in the Thickets and Clifts and there lay close but in the Night issu'd out into the High-ways and Murder'd all the Helots they could light upon sometimes they set upon them by Day as they were at work in the Fields and kill'd 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 crown'd by Proclamation which was a token of their being set Free enfranchis'd for their good Services and led about to all the Temples in token of Honour disappear'd 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 entred into their Office us'd to declare War against them that they might be Massacred with a pretence of Law It is confess'd 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 Publick 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 expresly to use any that was Serious and Manly because they Would not have them Prophan'd 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 perswade 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 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 happen'd these Three ways First from Poverty whereby Men being unable to subsist of themselves and perhaps deeply in Debt were â—orc'd 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 reduc'd to Slavery by the chance of War by which the Conquered became wholly at the disposal of their Conquerors Thirdly By the perfidiouâ—ness of those that Traded in Slaves who would often Steal Perâ—ons
not acceptable to the Gods but if it stood quiet at the Altar then they thought the Gods were pleas'd with it yet a bare non-resistance was not thought sufficient except it would also give it's 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 signifie to give assent to any thing and to this end they pour'd Water into it's Ear and sometimes Barley which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast upon Apollonius Rhodius After this they pray'd again which being done the Priest took a Cup of Wine and having tasted it himself caus'd the company to do the like and then pour'd forth the remainder between the Horns of the Victim as we learn from Ovid dum vota sacerdos Concipit fundit purum inter cornua vinum While th' muttering Priest prays at the hallow'd Shrine And pours between the Horns the unmix'd Wine Mr. Hutchin The same Custom is every where mention'd 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 flourish'd 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 browze 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 Fore-head of the Victim taking them out off the Censer call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with three Fingers as Ovid hath inform'd us Et digitis tria thura tribus sub limine ponit Thrice Frankincense beneath the Threshold laid Which thither with three Fingers she convey'd 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 offer'd with his three Fingers Then they pour'd forth part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back of the Victim which was upon that account bedew'd with a small sprinkling of water This being done they pray'd again and then offer'd the remainder of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Altar all these they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were offer'd before the Victim Then the Priest or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sometimes the most honourable Person present kill'd 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 kill'd with it's Throat towards the Ground saith Eustathius If by any chance the Beast had escap'd the stroke leap'd up after it bellow'd did not fall prone upon the ground after the fall kick'd and stamp'd 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 inferiour Offices while the Priest or Soothsayer with a long Knife turn'd 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 reserv'd it in a Vessel call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to Lycophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and offer'd it on the Altar to the Celestial Gods if the Sacrifice belong'd to the Gods of the Sea they pour'd it into Salt-water but if they were by the Sea-side 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then praying to the blew-ey'd Deity O're the curl'd Surface stabb'd 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 pour'd out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into it This done they pour'd Wine together with Frankincense into the Fire to encrease the Flame then they laid the Sacrifice upon the Altar which in former Ages was burn'd whole to the Gods and thence was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Expences of a whole Burnt-offering he obtain'd leave from Iupiter that one part only might be offer'd to the Gods and the remainder reserv'd for themselves The Parts belonging to the Gods were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these they cover'd with Fat call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end they might consume altogether in a Flame for except they were all burn'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because they first cut the Shoulder which is in Greek call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 but Casaubon tells us they sometimes offer'd 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 the Spleen Liver and Heart and that it is sometimes taken for the Heart will appear by the signification of it's Compounds for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant a pusillanimous Fellow as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a Man of Courage saith the Scholiast upon Sophocles Whilst the Sacrifice was burning the Priest and the Person that gave the Victim did joyntly make their Prayers to the God with their hands
made their predictions by the observation of those Birds as they who made use of Crows in Divination were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other reason is that in the Molossian language old Women were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and old Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that those Prophetesses being old Women either by a mistake of the word or a Poetical equivocation were commonly call'd Doves and why aged Persons should be thus term'd the old Scholiast upon Sophocles informs us for saith He the three old Prophetesses were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their grey Hair I will add in the last place Servius's reason which he gives us in his Comment upon Virgil's tenth Eclogue viz. That in the Thessalian Tongue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd to signifie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when a rav'nous Vultur first espies A trembling Pigeon straight-way sousing flies Thro' liquid Air to bear the wish'd for Prize To his Aetherial Nest so I forlorn Shall as a weak and tim'rous Dove be born B' insulting Ajax to a forreign 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 being led hereunto by the Testimony of Homer who calls the same Iupiter by the two Names of Dodonaeus and Pelasgicus in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelasgian Iove 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' hallow'd 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 sav'd 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's Thessalica who saith my Author out of a design to gratifie the Thessalians with a new invented Fable hath reported that the Oracle of Dodona was translated into Epirus out of Pelasgia a Countrey of Thessaly being accompanied by a great number of Women from whom the Prophetesses in after-ages were descended and that Iupiter receiv'd from them the appellation of Pelasgicus The Persons that deliver'd the Oracles were at the first Men as Strabo and Eustathius have observ'd out of Homer who calls them in the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parent of Gods and Men Pelasgian Iove King of Dodona and it's hallow'd Grove King of Dodona whose intemp'rate Coast Bleak Winds infest and Winters chilling Frost Round thy Abode thy Priests with unwash'd Feet Lie on the naked Earth Mr. Hutchin Where some saith Eustathius upon that place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making those Priests to be call'd Helli but the former Lection he tells us is generally receiv'd The Selli are so call'd from Sellae a Town in Epirus or according to Eustathius from the River call'd by Homer Selleïs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom He from Ephyra and Selleïs brought But herein he contradicts Strabo who tells us in the fore-mention'd 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 Eâ—is in Peloponnesus The same were call'd Elli or Helli from Ellus the Thessalian from whom Ellopia a Countrey about Dodona receiv'd it's name and Philochorus in Strabo is of opinion that these Priests were nam'd Elli 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 unciviliz'd Eustathius tells us they were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they slept upon the Ground in Skins and in that posture expected Prophetical Dreams from Iupiter Others he tells us would have them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 bath'd their Feet in any purling Stream Lastly others will have these Names to be understood in a Symbolical and Figurative sence 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 call'd Dodonides Their names were these Ambrosia Eudora Pasithoe Coronis Plexaure Pytho and Tyche or Tythe However that be 't is certain that in later Ages the Oracles were pronounc'd by three old Women and Strabo tells us this Change was made when Iupiter 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 worshipp'd in the Temple at Delphi Apollo and Branchus or as Stephanus affirms Iupiter and Apollo at Miletus Strabo in his Description of Boeotia tells us that of the People consulting this Oracle all others receiv'd Answers from Women but the Boeotians receiv'd 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 enquire of Iupiter the event of the War receiv'd Answer That their Enterprize should have success if they would act wickedly upon this â—he Boeotians suspecting that the Prophetess spoke in favour of the Pelasgians for that they were the first founders of that Oracle seiz'd â—er and cast her into the fire justifying the Law-fulness of the Fact On the other hand they that ministred in the Temple thinking it impious to put to death especially in so sacred a place Persons uncondemn'd would have had them referr the matter to the
I. e. The Appearance of God It was a Festival observ'd by the Delphians upon the Day whereon Apollo first manifested himself to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Laconian Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publick Festival Mart and Assembly of the Aetolians held at a Town in that Countrey call'd Thermi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival mention'd by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in honour of Ceres sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Legifera or the Law-giver because she was the first that taught Mankind the use of Laws The first Institution of it is by some attributed to Tripâ—olemus by others to Orpheus and by others to the Daughters of Daâ—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 carry'd in Procession the Secrets of a Woman compos'd of Sesamin and Honey and call'd in Sicily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Eretrians in Euboea where it was customary to rost their Meat by the Heat of the Sun By the Delians who us'd to bake Loaves of a large size call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they usher'd in with great Solemnity the Bearers of them crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Festival is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Athenians observ'd this Festival with greatest Show of Devotion The Worshippers were Free-born Women it being unlawful for any of Servile Condition to be present whose Husbands were â—ont to defray the Charges of the Solemnity and were oblig'd to do so if their Wives Portion amounted to three Talents These Women were assisted by a Priest call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Head was adorn'd with a Crown whilst he executed his Office as also by certain Virgins who were straitly confin'd and kept under severe Discipline being maintain'd at the Publick Charge in a place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Women were clad in white Apparel to intimate their spotless Innocence and were oblig'd 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 us'd to strow 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 c. It was held unlawful to eat the Kernels of Pomegranates or adorn themselves with Garlands for every thing was carry'd on with the greatest appearance of Seriousness and Gravity and nothing tolerated that bore the least shew 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 Iambe 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 contain'd in memory of Ceres's Invention went to Eleusis where the Solemnity was kept whence this Day was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the two Legislators make your Prayers To Ceres and to Goddess Proserpine To Plutus too and Calligenia And this Custom was omitted by the Eretrians alone of all the Grâ—cians There was likewise a Mysterious Sacrifice call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because all Men were excluded and banish'd from it or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because in a dangerous War the Women'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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was another Sacrifice call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Mulct which was offer'd as an Expiation of any Irregularities that happen'd to be committed during the Solemnity At this Festival all Prisoners committed to Gaol for smaller Faults were releas'd 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 arriv'd at Athens upon the eighth of Heâ—â—tombaeon or in memory of his safe Return from Crete which happen'd upon the eighth of Pyanepsion for which reason the Festival was observ'd with greater Solemnity upon that Day than at other Times Some also there are that will have it to have been first inâ—tituted in memory of Theseus's uniting the Athenians into one Body that before lay dispers'd 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 entertain'd upon free cost at the Publick Tables as we learn from Ariâ—â—ophanes The Sacrifices were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Eighth because they were offer'd upon the eighth Day of the Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in honour of Apollo The Name seems to be deâ—â—r'd from Apollo's three Nurses who were call'd Thriae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in honour of Bacchus observ'd by the Eleans in a place distant about eight Stadia from Elis where it was confidently â—â—ported that the God himself was present in Person the Ground of which Story was this There was a certain Chappel into which â—â—e Priests convey'd three empty Vessels in presence of the whole Assembly which consisted as well of Forreigners as Natives this done they retir'd and the Doors being shut themselves and as many others as pleas'd seal'd them with their own Signets On the Morrow the Company return'd and after every Man had look'd upon his own Seal and seen that it was unbroken the Doors being open'd the Vessels â—ere found full of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sacrifice so call'd from 〈◊〉 〈◊〉 〈◊〉
the Romans and if any thing happen'd contrary to it their Agents presently made an Appeal to the Senate which reserv'd to themselves a Power of receiving â—uch like complaints and determining as they thought convenient and they that would not submit to this Decision were proceeded against as Enemies and forc'd by Power of Arms into Obedience No War was to be begun no Peace to be concluded nor scarce their own Countrey to be defended without the advice and consent of the Senate They were oblig'd 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 forc'd to put forth a Decree that no Graecian should be oblig'd to pay any Contribution besides such as was levyed by their Order yet if any man refus'd to answer the Demands of any Roman Officer he was look'd upon as an encourager of Sedition and in the End far'd 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 compar'd with that which the Macedonians impos'd on them or thro' meaness of Spirit contracted by being long accustom'd 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 endeavour'd to deliver themselves from it tho' their Lives and the remainder of their Fortunes should have been hazarded in the Enterprize And from this time till the War with Mithridates they continu'd without any remarkable alterations but either by the perswasions of Ariston the Philosopher or out of fear of Mithridates's Army they had the bad Fortune to take his part and receive Archestratus one of his Lieutenants within their Walls at which Sylla being enrag'd laid Siege to the City took it and committed so merciless a slaughter that the very Channels in the Streets flow'd with Blood At this time the Piraecus and Munychia were burn'd to the Ground their Walls demolish'd their Ancient Monuments destroy'd and the whole City so defac'd that it was never able to recover it's former Beauty till the time of Adrian This Storm being blown over they liv'd in Peace till the time of the Civil War between Caesar and Pompey in which they sided with Pompey and were closely Besieg'd by Q. Fufius Calenus Caesar's Lieutenant who spoil'd and destroy'd all the adjacent Countrey and seiz'd 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 Conquerour who according to his wonted Generosity receiv'd them into Favour and this he did out of respect to the Glory and Virtue of their Ancestors giving out That he pardon'd the Living for the sake of the Dead as Dion Cassiuâ— reports But it seems they still retain'd some sparks at least of their old Love for Popular Government for when Caesar was dead they joyn'd themselves to Bruâ—us and Cassius his Murderers and besides other Honours done to them plac'd their Statues next those of Harmodius and Aristogiton two famous Patriots that defended the Liberty of their Countrey against the Tyranny of Pisistratus's Sons Brutus and Cassius being defeated they went over to Antony who behav'd himself very obligingly toward them and the rest of the Grecians being fond saith Plutarch of being stil'd a Lover of Greece but above all in being call'd a Lover of Athens to which City he made considerable Presents and as others tell us gave the Athenians the Dominion of the Ilands 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 Towards the latter End of his Reign they began to revolt but were easily reduc'd to their former obedience and notwithstanding all the Cruelties Ravages and other Misfortunes they had suffer'd Strabo who flourish'd in the Reign of Tiberius Caesar tells us they enjoy'd many Privileges retain'd their Ancient form of Government and liv'd in a flourishing Condition in his Days And Germanicus the adopted Son of Tiberius making a Journey that way Honour'd 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 remain'd with little alteration till the Reign of Vespasian who reduc'd Aitica and all Achaia to be a Roman Province exacting Tribute of them and compelling them to be govern'd by the Roman Laws Under Nerva some Shadow at least of Liberty was restor'd them but they were still under the Government of a Proconsul and receiv'd most of their Laws from the Emperour who also nominated the Professours in their publick 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 continu'd in Trajan's time as appears from an Epistle of Pliny to Maximus who was sent to Govern Achaia wherein he advis'd 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 remain'd to them But notwithstanding the Peace and Privileges they enjoy'd under these and other Emperours of Rome they were never able to repair those vast Losses they had Suffer'd 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 Emperour granted them very large Privileges gave them Just and Moderate Laws bestow'd on them a large Donative of Money and annual Provisions of Corn and the whole Iland of Cephalenia repair'd their old decay'd Castles and restor'd them to their ancient Splendor and added one whole Region of new Buildings at his own charge which he call'd Adrianopolis and in short so Beautified the whole City that it was call'd New-Athens as appears as well from other Records as also from an Inscription upon an Aquae-duct begun by this Emperour 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 The meaning of which is that Antoninus had finish'd the Aquae-duct in New-Athens that had been begun by his Father and Predecessor Hadrian And from
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 I 'll have you flea'd you Villainous Curr to Death Mr. Abell Or else as others understand this Place they were Condemn'd to that Punishment as long as they liv'd These Mills were call'd in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Word because of the Cruelty exercis'd upon poor Slaves there Pollux tells us was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unlucky or Inauspicious and not to be nam'd 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 Beside this they Stigmatiz'd them in the Fore-head for the most part and sometimes in other places for as Galen observes it was Customary to Punish the Member that had Oâ—fended 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 Stigmatizing 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 us'd were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pollux or Attagae because that Bird was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers colours as Aristophanes tells us Pliny calls them Inscripti and others Literati as Plautus sic hic literatus me sinat 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 Fy for Shame For store of Letters have great Fame Dr. Littleton Saith Aristophanes in Plutarch tho' others and amongst them Plutarch himself assign different Reasons for this Appellation This was the greatest mark of Infamy that could be inflicted on them and therefore Phocylides advises to forbear it even in Slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brand not your Slave with Characters of Infamy On the contrary in Thrace Herodotus tells us it was accounted a Badge of Honour and us'd by none but Persons of Credit nor omitted but by those of the meanest Rank At Athens Slaves had a little more Humanity shown them than in most other Places for if any of them were grievously Oppress'd they were allow'd to fly for Sanctuary to Theseus's Temple whence to force them was a piece of Sacrilege And those that had been Barbarously treated by their Masters had the Privilege of commencing a Suit at Law against them which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 us'd too much Severity in Punishing them and if it appear'd that the Complaint was reasonable and just the Master was oblig'd to Sell his Slave Beside the being deliver'd 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 Tast 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 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 The Laws at Athens don 't our Slaves restrain From Pleasure Mirth and Gayety of Life For they may revel be inflam'd with Love And live as much at Ease as some Free Denizons Mr. Abell 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 observ'd 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 Vna libella liber possum fieri Pray Sir good Words since nor you nor your Son Can me my Liberty deny altho' You pour out Threatnings with such rigorous awe For if I please one Pound can me release And purchase Freedom Mr. Abell Sometimes if they had been faithful and diligent in their Master's Business they dismiss'd them of their own accord and upon the Performance of any remarkable Service for the Publick 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 sormer 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 Yoak of Slavery and be depriv'd 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 publick Safety seldom fail'd of having their Liberty restor'd to them An instance whereof to mention no more we have in the Slaves that behav'd themselves Valiantly in the Sea-Fight at Arginusae where the Athenians obtain'd 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 Cowardise that hindred him from listing himself amongst the Marine-Forces and thereby recovering his Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pox take this Heart that durst not meet In boist'rous Seas the Spartan Fleet. Slaves 〈◊〉 long they were under the Government of a Master were call'd 〈◊〉
Maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suffer'd them to lye void of Tenants When any House was vacant it was Customary to signifie so much by fixing an Inscription upon the Door or other part of it as Mr. Rous has observ'd from these words of Terence Inscripsi illico Aedes mercede 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 commenc'd 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 enter'd an Action against the Person that inhabited it whereby he demanded the Rent of the House If he claim'd an Estate of Land the Action was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Fruits of the ground were demanded If the Plaintiff cast his Adversary in either of the former Suits he enter'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 commenc'd and a Writ of Ejectment issued out against him which was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eject The same Name is us'd for all Writs of Ejectment upon what account soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Action whereby the Buyer compell'd the Seller to confirm or stand to his bargains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was design'd as an enquiry into some thing that was conceal'd as stoln Goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was against a Free-man that endeavour'd 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 commenc'd by a Master or Patron against his Clientes such as were the Free'd Slaves when they refus'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suborn'd false Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was against such as having promis'd to give Evidence in a Cause disappointed the Person that rely'd upon them Several other Judgments 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 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 us'd in a large and general sence for any punishment yet has often a more limited and restrain'd signification being taken for a pecuniary Mulct or Fine laid upon the Criminal according to the merit of his Offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignominy or publick Disgrace whereby the Offender was rendred uncapable of bearing any Office pleading in the Courts of Judicature or giving his Voice in the publick Assemblies and depriv'd of all other Privileges of a Citizen that gave him any Title to the management of the Common-wealth Out of these Men the Scholiast upon Aristophanes tells us they appointed whom they pleas'd to labour at the Oars to which Drudgery Plutarch reports it was usual to put their Prisoners of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servitude was a punishment by which the Criminal was reduc'd 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 Free-born Citizen should be treated as a Slave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a severity seldom exercis'd 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 ingraven in legible Characters an account of the Offender's Crime The Persons thus expos'd to the laughter and reproaches of the World were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any invective or defamatory Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a punishment by which the Criminal was condemn'd to Imprisonment or Fetters The Prison was call'd by a lenitive Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or House for the Athenians us'd 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 seem'd at first to be Solon's contrivance who call'd the releasing the People from their Debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a throwing off a burthen Plato tells us the Athenians had three sorts of Prisons The first was near the Forum and was only design'd to secure Debtors or other Persons from running away The second was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a House of Correction such as our Bride-well The third was seated in an uninhabited and lonesome place and was design'd for Malefactors guilty of Capital Crimes One of their Prisons was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Gate thro' which Criminals were led to Execution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Charon the infernal Ferry-man At the Prison-door was erected the Image of Mercury the Tutelar Deity of the place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinge of a Door Of Fetters there were divers sorts the most remarkable are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collar usually made of Wood so call'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it constrain'd the Criminal to bow down his head This punishment was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence pernicious Fellows or Things are sometimes nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Criminal's Neck was shut or enclos'd within it Some Grammarians tell us the Neck Hands and Feet were made fast in it and therefore
any Person propose to lay out on any other design he shall suffer Death At the eruption of a suddain War Souldiers shall be paid out of the remainder of the Money design'd for Civil uses If any one proposes that the Souldiers pay should be taken out of the Money design'd for the exhibition of Shows he shall be put to Death Laws about Limits and Land-marks IF there be a publick 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him who digs a Ditch or makes a Trench nigh another's 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 Land-mark 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 Fig-trees 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 allow'd to be us'd at the publick Festivals or Funerals he shall pay an hundred Drachms for every one unlawfully pull'd 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 deposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Spend-thrifts 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if of an House with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be no cheating among the Market-folks That Fish-monger shall incurr imprisonment who shall over-rate his Fish and take less than he first proferr'd them for Fish-mongers 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 agree'd for at first Let Usurers 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go to the Publick An hundred Drachms shall go to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Counâ—erfâ—iters Debasers and Diminishers of the currant Coyn 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 Custom-House and prosecuted by an Action call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Tryal 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 amerc'd an Hundred Drachms Figs are restrain'd by Law from exportation If any Athenian Factor or Merchant convey Corn any where else than to Athens the Action call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be brought against him and the Informer shall claim half the Loading design'd for illegal exportation He who impleads a Merchant on sleight grounds shall have both the Actions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought against him He shall be Fin'd a thousand Drachms and wholly debarr'd from issuing out the Actions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall desist from the prosecution of any Man accus'd 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 sayling 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 clapt into Custody till the Fine which shall be impos'd on them is paid any of them may non-suit his Adversary if he be illegally prosecuted No Water-men and Masters of Ships shall carry Passengers any where else than they agree'd at first Laws respecting Arts. ANY one may accuse another of Idleness No Man shall have two Trades No Man shall sell Perfumes Forreigners shall not be privileg'd 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 reckon'd the most ingenious in his way shall have his Dyet in the Prytaneum and be honour'd with the highest Seat That Ferry-man 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 Burying-place travel together for the buying of Corn
to have been the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the exposition of Ammonius and Pollux 't is evidently false as might be prov'd by innumerable instances if there was occasion The word in it's most proper acceptation is us'd for a sheep-fold and because the Images of the Gods were according to most ancient custom plac'd in the middle of the Temple and close rail'd in on every side this place from the likeness it has to a sheep-fold was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in time came to signifie the whole Temple the part being put for the whole In the same manner was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Fire-place or Hearth us'd 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 when he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The old Scholia upon Sophocles and out of them Phavorinus thus describe the Temples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the whole Edifice in which are contain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar on which they offer'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by St. Clemens of Alexandria such an one was that of Iuno Samia which was afterwards in the Magistracy of Procles turn'd into a Statue This Pausanias 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 hath told us that all the Images till Daedalus's time were form'd 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 form'd moving and walking Statues at the first therefore they were only call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were shaven and this word properly denotes an Idol that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shav'd out of wood or stone says Hesychius In after-ages when the Art of graving and carving was invented they chang'd these rude Lumps into Figures resembling living Creatures generally Men and then an Image was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 observ'd these Trees for the most part to be made use of for this purpose viz. the Eben Cypress Cedar Oak Yew and Box-trees To these Theophrastus adds the root of the Olive-tree of which he says the lesser Images were usually compos'd it is also observ'd that those Trees which were sacred to any God were generally thought most acceptable to him and therefore Iupiter's Statue they made of Oak Venus's of Myrtle Hercules's of Poplar Minerva's of the Olive-tree c. 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 Pretious 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 describ'd The place of the Images was in the middle of the Temple where they stood on Pedestals rais'd above the height of the Altar and were enclos'd with Rails whence this place was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the Images were plac'd thus Virgil bears me witness when He â—aith Tum foribus Divae media testudine templi Then at the Chancell door where Iuno 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 produc'd 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 Altare among the Latins for this in it's proper signification only denotes the place on which they sacrific'd to the Celestial Gods being rais'd up high from the ground and therefore call'd Altare ab altitudine from it's height but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd to signifie not only this high Altar but those lower ones call'd in Latin Arae These Altars differ'd according to the diversity oâ— the Gods to whom they were consecrated for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods above had their Altars rais'd up a great height from the ground insomuch that Pausanias tells us the Altar of Olympian Iupiter 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 reports that the Altars of Iupiter and all the Celestial Gods were very high but those of Vesta the Earth and the Sea were low To the Heroes they sacrific'd upon Altars close to the ground which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being only one step high The Subterranean or Infernal Gods call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had instead of Altars little Ditches or Trenches digg'd or plow'd up for that purpose these the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 plac'd towards the East saith Vitruvius and those in Temples were always lower than the Statues of the Gods They were made commonly of Earth heap'd together sometimes
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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unlucky Omens were when the Beast was drawn by force to the Altar when it escap'd by the way avoided the fatal Blow did not fall down quietly and without reluctancy but kick'd leap'd up or bellow'd bled not freely was long a dying shew'd any tokens of great pain beat upon the ground expir'd 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 judg'd to be propitious and kindly to receive the Devotions paid to them when every thing was carry'd on with Ease when the Victim went voluntarily and without compulsion to the slaughter endur'd the Blow patiently fell down quietly bled freely and expir'd without groaning Somewhat also they observ'd in the wagging of his Tail whence the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Victim kindly waggs 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 then all was well but if any part was decay'd or wanting if any thing was out of Order or not according to Nature Evil was portended The first and principal part to be observ'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such as hinder'd them from going any farther This observing the Liver was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 then abundance of Prosperity and Success in their Undertakings might be expected On the other hand nothing but Dangers Disappointments and Misfortunes were to be looked for if there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call'd it too much Dryness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tye between the parts especially if it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Lappet or the Liver it self was altogether wanting Bad Signs also were accounted such as these If it had upon it any Blisters Wheals or Ulcers were parch'd thin hard or of an ugly blackish Colour had any corrupt and vitiated Humours was any way displaced or lastly if in boyling 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 observ'd there concern'd themselves and their Friends the Gibbous side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the tokens in it concerned their Enemies if either of these Parts was shriveled corrupted or any way changed for the worse it boded ruin to the Person concern'd in it but if large and sound or bigger than usual it was a prosperous Omen The Romans also us'd 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 't were squeez'd was by the other down Sickish and wither'd 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 leaped was shriveled 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 us'd to observe the Gall the Spleen the Lungs and the Membranes in which the Bowels were inclos'd 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 besmear'd with Blood of a livid colour or spotted were full of Blisters or Pimples fill'd with corrupt or salt 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 deferr'd 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 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 congeal'd 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 espy'd 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 reduc'd 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 consum'd the Victim seizing at once all the parts of it wherefore that it might do so they usually prepared 〈◊〉
but the Fruits of the Earth Others say this Festival was instituted as a Commemoration of the Primitive Greeks who liv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in Vine-yards and Corn-fields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Minerva by the Arcadians in memory of a Victory wherein they took a great many of the Lacedaemonians prisoners which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated with Games in Honour of Diana sirnam'd Amaryntbia and Amarysia from a Town in Euboea It was observ'd by the Euboeans Eretrians Carystians and Athmonians who were Inhabitants of a Burrough in Attica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Bacchus 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 belong'd to Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Oropus in Honour of Amphiaraus of whom I have given a sufficient Account in another Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival observ'd by Private Families in Athens upon the fifth Day after the Birth of every Child It was so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 to Venus at Eryx in Sicily where she was honour'd with a Magnificent Temple The Name of this Solemnity was deriv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from returning because the Goddess was said to leave Sicily and return to Africk at that Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in Honour of the Dioscuri who were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honour'd with a Temple call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifices offer'd at this Time were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those Deities were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Strangers and consisted of three Offerings which were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus also makes mention of Plays acted in Honour of these Deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemnities observ'd at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proclamation of Kings and Princes when they became of Age to take the Goverment into their own Hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival â—â— Amphissâ—â— the Capital City of Locris in Honour either of the Dioscuri or Curetes or Cabiri for Authors are not agree'd in this Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annual Games celebrated in the Ceramicus at Athens by the command of Minos King of Crete in memory of his Son Androgeos otherwise call'd Eurygias who was barbarously murder'd by some of the Athenians and Megarensians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival observ'd in Honour of Bacchus upon the Eleventh Twelfth and Thirteenth Days of the Month Anthesterion The first Day was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because they then tapp'd their Barrels The same Day was by the Chaeroneans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Day of Good Genius because it was customary to make merry upon it The second Day was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because â—â—ry Man drunk out of his own Vessel in memory of an Acciâ—ent that happened in the Reign of Pandion or as others say of Dâ—mophoon under whom Orestes having slain his Mother fled to Aâ—hens before he had undergone the customary Purification for Murâ—â— The Athenians were at that Time busy in Celebrating the â—estival of Bacchus sirnam'd Lenaeus because he had the Care of Winâ—â—â—â—sses which are in Greek call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However he was kindly â—â—ceiv'd by Demophoon who to prevent the Contamination which â—ight adhere to the Company by Drinking with a polluted Person â—â—d that Orestes might not take it unkindly to be forc'd to drink â—lone order'd that every Man should have a distinct Vessel of Wine â—â—d drink out of his own Cup. On the fore-going Day they only open'd their Vessels and tasted the Wine but now it was customary to drink Iustily and the longest Liver in token of Victory was reâ—aâ—ded with a Crown of Leaves and a Vessel of Wine It was â—â—â—al also to ride in Chariots out of which they jested upon all that pass'd by The Professors of Sophistry feasted at home with their â—â—iends upon this Day and had Presents sent them from all Hands To which Custom Eubulides alludes in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ah! subtile Knave you now the Sophist play And wish that Bounteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may approach Whose Presents fill your Belly and your Purse â—â—om this Day it was that Bacchus had the Sirname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third Day was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Pot which was brought forth full of all sorts of Seeds which they accounted â—â—â—red to Mercury and therefore abstain'd from them Upon this Day the Comedians us'd to act and at Sparta Lycurgus order'd that such of them as obtain'd the Victory should be enroll'd amongst the Free Denizons During these Days the Slaves were allow'd 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. Begone you Carian Slaves the Anthesteria are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sicilian Festival so nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from carrying Flowers because it was Instituted in honour of Proserpi na whom Pluto is said to have stoln as she was gathering Flowers Another Solemnity of this Name seems to have been observ'd at Argos in honour of Iuno to whom a Temple was dedicated in that place under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices in Honour of Antigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annual Sacrifices and Quinquennial Games in Memory of Antinous the Bithynian They were Instituted at the Command of Adrian the Roman Emperour at Mantinea in Arcadia where Antinous was honour'd with a Temple and Divine Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival first instituted at Athens and from thence deriv'd to the rest of the Ionians except those of Ephesus and Colophon It receiv'd 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 Conâ—ines of Attica and Boeotia Xanthus made a Proposal that himself and the Athenian King should end the Quarrel by a single Combat Thymoetes reign'd at that Time in Athens but declining the Fight was depos'd his Successour was Melanthius a Messenian Son of Neleus
Solemnity from a Temple upon Mount Crathis dedicated to Diana sirnam'd perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival of Bacchus sirnam'd 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 â—emory of Lamia and Auxesia who were two Virgins that coming â—â—om Crete to Troezen in a Time of Tumult and Sedition became a â—â—crifice to the Fury of the People by whom they were ston'd to â—eath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in honour of Diana sirnam'd Limnatis from Liâ—â—â—e a School of Exercise at Troezen in which she was worship'd 〈◊〉 according to Artemidorus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ponds because she 〈◊〉 the care of Fisher-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Arcadian Festival something resembling the Roman Lupercaliae 〈◊〉 was celebrated with Games in which the Conquerour was rewarded â—ith a Suit of brazen Armour and an Human Sacrifice was offer'd in 〈◊〉 The first Institutor of it was Lycaon who observ'd it in honour 〈◊〉 Iupiter sirnam'd Lycaeus either from Lycaon's own Name or the Arcadian Mountain Lyâ—aeus which the Arcadians pretend is the true â—lympus whence they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the sacred Hill beâ—â—â—se Iupiter was feign'd to have had his Education there in memory 〈◊〉 which there was an Altar where certain Mysterious Worship was â—â—id to that God and a Plot of Ground consecrated to him upon â—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 â—aw-giver whom they honour'd with a Temple and an anniverâ—â—â—y Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samian Festival celebrated with Sacrifices and Games in hoâ—our of Lysander the Lacedaemonian Admiral It was anciently call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name was abolish'd by a Decree of the Samians Îœ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemn Sacrifices offer'd by the Athenians in Maemacterion which â—as a Winter-month to Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to induce him to send â—ild and temperate Weather because He was usually taken for the Air or Heavens and therefore thought to preside over the Seasons There are various reasons assign'd for this Sirname for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Harpocration expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. outragious and furious being deriv'd 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 agree's with him who tells us That 't was 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 Weather 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 at Therapnae in Laconia where a Temple was consecrated to him in which he was worship'd together with Helena not as an Heroe or petty Deity but as one of the supreme Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certain Days upon which the Lesbians offer'd publick Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in the Month Metagitnion 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 deriv'd 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated by the Orchomenians who were call'd Minyae and the River upon which the City was founded Minya from Minyas â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sirname â—e find mention'd also in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An anniversary Solemnity at Athens upon the sixteenth of Munyâ—ion in honour of Diana sirnam'd Munychia from King Munychus the Son of Pentacleus or from a part of the Piraeeus call'd Munychia where this Goddess had a Temple to which the Athenians allow'd the Privilege of being a Sanctuary to such as fled to it for refuge At this Solemnity they offer'd certain Cakes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name is deriv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from shining on every side either because lighted Torches hung round them when they were carry'd into the Temple or because they were offer'd 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 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 Iupiter 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 in honour of Ceres sirnam'd Mysia from Mysius an Arâ—ian 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 continu'd seven Days upon the third of which all the Men and Dogs being shut out of the Temple the Women together with the Bitches remain'd within and having that Night perform'd the accustom'd Rites on the Day following return'd to the Men with whom they past away the Time in jesting and laughing at one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
After the Judges had pass'd Sentence a publick Herald proclaim'd the Name of the Victor whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and praedicare in Latin signifie to commend or proclaim any man's praises The token of Victory was in most places a Palm-branch which was presented to the Conquerours and carry'd by them in their Hands which custom was first introduc'd by Theseus at the Institution of the Delian Games tho' others will have it to be much ancienter Hence palâ—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 us'd in them which were as follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quinquertium which consisted of the five Exercises contain'd in this Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— 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 prepar'd themselves for it â—hought it worth their while to use means to burn or parch their Spleen because it was believ'd 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 bless'd withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No greater honour has e're been attain'd Than what strong Hands or nimble Feet have gain'd â—ndeed all those Exercises that conduc'd to fit Men for War were more especially valued now swiftness was look'd upon as an excellent quaâ—ification in a Warriour both because it serves for a sudden Assault and Onset and likewise for a nimble Retreat and therefore it is not â—o be wonder'd that the constant Character which Homer gives of Achilles is that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or swift of Foot And in the hoâ—y Scriptures David in his Poetical Lamentation over those two great Captains Saul and Ionathan takes particular notice of this warlike quality of theirs They were says he swifter than Eagles stronger than Lyons To return The Course was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the same â—â—tent with the measure of that name which contains CXXV paces whence the Runners were term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes the length of it was enlarg'd more or less and then it was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Runners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes they ran in Armour and were term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Exercise of Leaping they sometimes perform'd with weights upon their Heads or Shoulders sometimes carrying them in their Hands these were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tho' now and then of different Figures yet as Pausanias reports were usually of an Oval Form and made with holes or else cover'd with Thongs thro' which the Contenders put â—heir Fingers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were also sometimes us'd in throwing The place from which they leap'd was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to which they leap'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was mark'd by digging up the Earth whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apply'd to Persons that overleap or exceed their Bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Exercise of Throwing or Darting was perform'd 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 ty'd about the middle of it the doing this was term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes with an Arrow or little Javeling which was either shot out of a Bow or cast out of a Sling and the Art of doing this was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Quoit of Stone Brass or Iron which they threw by the help of a Thong put thro' a hole in the middle of it but in a manner quite different from that of throwing Darts for there the Hands were lifted up and extended whereas the Discus was hurl'd in the manner of a Bowl It was of different Figures and Sizes being sometimes four-square but usually broad and like a Lentil whence that Herb is by Dioscorides call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Exercise was sometimes perform'd with an Instrument call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some will have to be distinguish'd 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 Sphaerical Figure whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was broad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Exercise of Wrestling was sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Combatants endeavour'd to throw each other down to do which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They never encountred till all their Joynts and Members had been soundly rubb'd â—omented and suppled with Oyl whereby all Streins were prevented The Victory was adjudg'd to him that gave his Antagonist three Falls whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to conquer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be conquer'd 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however the fore-mention'd Custom is sufficiently attested by the Epigram upon Milo who having challeng'd the whole Assembly and finding none that durst encounter him claim'd the Crown but as he was going to receive it unfortunately fell down whereat the People cry'd out that he had forfeited the Prize then Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arose and standing in the midst thus cry'd 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 call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that already describ'd And another call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Combatants us'd 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 obtain'd the Victory and forc'd him to yield for in this Exercise as in Boxing also the Victory