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ground_n	day_n	place_n	time_n	1,574	5	3.3545	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57708	Archaelogiae Atticae libri septem Seaven [sic] books of the Attick antiquities : containing the description of the citties glory, government, division of the people, and townes within the Athenian territories, their religion, superstition, sacrifices, account of the yeare, a full relation of their judicatories / by Francis Rous ... ; with an addition of their customes in marriages, burialls, feastings, divinations &c. in the foure last bookes by Zachary Bogan ...	Rous, Francis, b. 1615.; Bogan, Zachary, 1625-1659.	1654 (1654)	Wing R2034; ESTC R8417	343,626	398

dead by nature alike uncleane and so took the like care to avoid the contagion of either The place of buriall in ancient times for a King or a Prince was wont to be the foot of a hill to shew that he might not be a Mountain * Kings and Princes are so called in Script as Isaiah 41 15 c. for ever according to that in Lycophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or that of * Aen. 11. Virgil. fuit ingens Monte sub alto Regis Derceni terreno ex aggere bustum * Lib de Orig. Gent. Rom. Aurelius saies of King Aventinus Sylvius that he was Sepultus circa radices Montis cui ex se nomen dedit unlesse you will say that those Montes were nothing but that in a larger size which tumuli were in the diminutive so the hilles must be made by the buryer as L 8. Lucian saies Et Regum cineres extructo monte quiescant But for men of a lower ranke 'till the daies of King Cecrops it went to higher then a Pit or a Cave according to that of Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is true that in after times there were two common Church-yards as I may say appointed for the purpose called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potters fields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one within the Walls and the other without Aristophanes in his Ranae calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Burialls or the Berryes That buriall place within otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Thycidides was for those that made an honorable end in the Field for the good of the Common-wealth the manner whereof I shall mention perhaps in another place The outer Ceramicus was distinguished into severall fields and enclosures And therefore we shall read That sometimes close to the Gates sometimes by the way sides according to that of Hector in In R●es v. 880. Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CAP. XXVIII De Corporis crematione NOw for the usage of the bodies when they came to the place of buriall saies the Scholiast upon Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custome was at first to burne them according to that of Quintilian Declam 10. Animam quoties exonerata membris mortalibus levi se igni lustraverit petere sedes inter astra And the reason was saies that Scholiast because by this meanes the body might presently consume all away to nothing But that custōe I know not for what reason was not so well lik'd by other people Insomuch that the Magi among the * Diog. Lert l 10. Persians thought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing most profane I feare me more for the Fire then any thing else and therefore at length it came to be lesse us'd so as sometimes they would bourne them and sometimes only cover them with earth Which is enough to prove that there is no necessity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Grave should come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burne as the Scholiast upon Aristophanes would have it but for ought I can find even in after times among the Greeks buriall by burning was still esteemed the more honourable and stately way of the two as may appeare by their unwillingnesse to have it common For they denied the use of it First to Infants 2 To such as kild themselves 3 To suce as were kill'd with Lightning or Fulguritis struck with the Planet as we say who were to be buried there where they dyed or at least in some peculiar place apart as we doe those that Hang themselves or the like And thus Capaneus whom the Athenians ston'd to death as he was scaling the walls a thing invented by him as some report because they imagin'd him to have been shot to death by Iupiter must needs be buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seorsum so Adrastus saies in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly to Traytors on whom they were loath to bestow any buriall at all Insomuch that Themistocles having been dead long before in Magnesia the Athenians in time of a Pestilence though they had expresse command from the Oracle to fetch his bones and bring them to Athens could by no means be permitted by the Magistrates to doe it in regard he had dealt with Artaxerxes to betray their Country and therefore having obtained fifty daies time to celebrate his Funerall as the fashion was as I may say in his picture having erected a Tent closely conveyed thither his bones and hid them in the ground The Originall of this Law the Scholiast upon Homer fetches from Hector who in the time of the siege of Troy threatned whomsoever he found leaving his place treacherously in the fight to kill him himselfe adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon which words you have this Scholy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence came the Law c. But I must tell you after all this that however burning and burying are so near in their sound they have been farre enough distant in their being at least in some Countryes For at Rome it was not used in Macrobius his time Among the Greeks indeed it may be rather thought to have been discontinued only upon dislike then not to have been begun when it was not used For one of them I know not his name thinking the fire which they esteemed pure and holy to be polluted by the dead body which it was to purify is reported by a Scholiast upon Homer to have cryed aloud to Prometheus with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O pray carry the fire back again where you had it The first that ever gave example in this kind is reported to be Hercules Who desiring of Licymnius to send his sonne Argius to help him in the warre with Laomedon for the horses engaged himselfe by an oath to see him home safe to his Father againe but the sonne being killed in the Warre he took him and burnt him and carried his bones to his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting a fallacy upon him as if he had had his son indeed when there was nothing left but the bare bones And yet he used him better then Cyniras K. of Cyprus did Menelaus who having promised him fifty shipps with men sent him but one true ship and pop'd him along with shipps and men made of clay for the rest The story is likely enough * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. A. but he that told me said he did not believe it and therefore leaving the argument of an example gives a reason or two of the use of the custome either because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every dead thing is impure and so it had need to be purified and the rather by fire because it was commonly used to such a purpose as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to make that pure and chast which before was adulterated with Heterogeneous

calls Saturni compedem exolutum I referre you for the reason to Macrobius Saturn lib. 1. c. 8. Though I beleive they intended no other then a Magicall tye upon the affection of the party Yet they seem to have made use of wooll rather then any other thing because it was so much in fashion in such kind of matters for first the girdle the woman used to wear was made of woll twisted and tyed with an Hercules or a True-lovers knot not to be untyed but in the Geniallbed Then the doores of the Bride-house and the posts of the doores were bound about with woollen fillettings and the Wife was to sit upon a fleece for a Cushion Yet how they used this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot tell whether they put it about the cup wherein the potion was given according to that * Theocrit Pharmaceu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or about the Bay which they burnt or in some other way but thus much I have observed of their ordinary practises in such Rogueries too common with the woman in these times that what ever was done to the things which they used they imprecated the same or the like to the parties whom they imagined the things to represent Thus a Ovid. Met lib. 8 fab 4. Althaea burnt Meleager out in the brand Thus Iuno tyed up b Ovid. Met. lib. 9. fab 5. Alemaena's womb Digitis inter se pectine junctis I know not how Thus c Theocrit Pharmac Simetha to come nearer home angry with Delphis for want of his Love would have scattered his bones in the meale burnt his flesh in the Bay melted him away in the waxe or have had him tumble to her doore in the Brazen Bowle and have kill'd him with kindnesse Every one o● which practises was attended with prayers to Hecate and the Moone for successe as things that were fit to be done neither by day nor above ground Infinite more were the tricks they used to make a man to love them such as d Lib. 8. E. 68 Philostratus speaks of in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be thought to be Cerussa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multicia or Bombycia a kind of e Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a garment that hid the body so that it might be seen lucet sic per Bombycina corpus saies f Lib. 8. Ep. 6. Martial such Women used it g Iuvenal Sat. 6. Quae tenui sudant in cyclade quaerum Delicias Panniculus bombycinus urit It had the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith h Lib. 7. c. 17. Petulans madidumque Tarentum Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacertae such as shee in Theocritus would have used in a potion but I had rather take them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worne about the wrists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the golden fetters I suppose to be stronger then woollen But besides all these there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feats to be done by the throwing of an Apple Cydonium malum I meane reported to grow in the Garden of Venus and us'd at weddings as shall be shewne hereafter Thus when Cydippe was sitting in the Temple of i Aristan lib. 1 Ep. 10. Diana Acontius threw in his Apple with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you had rather have the Latine Iuro tibi sane per mystica sacra Dianae Me tibi venturam comitem sponsamque futuram And so made her think she tooke when she did but read the oath And thus * Ovid Met l. 10 fab 11. Hippomanes threw Back Atalanta by throwing of his Apples Nay if they bit off a peece and threw it it was enough which made k Aristaen lib 1 op 25 Philenis being jealous of her sister Thelxinoe complaine of Pamphilus his throwing a peece of Apple in her lap The l Achil. Tat. l. 5. Thessala vendit Philtra Iuvenal Women of Thessalie are especially noted for cunning Woemen at this worke being able as he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so are the Women of Egypt I think the sexe hath still had the Monopolie of Magick however the Egyptian m Corgias apud Tat l 4 Souldier cam● to mistake in the Dosis when he gave Lucippe the Potion For instead of putting her into a fit of love n Suetonius he put her cleane out of her witts as Caesonia did her Husband Galigula with an Hippomanes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-potions were commonly made of the juyce of such herbes as disposed the body to Venerie such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Pastinaca call'd by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Eustathius Plutarch if I mistake not in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresses his dislike of these courses But what was there never a way to unwitch the party againe for I have heard of some that can do this who cannot do the tother yes either by taking counter-physick as Leucippe did or by washing it away in the River Selemnis as Pausaenias saies they used to do in Achaia or else by Sacrifices or charmes according as they imagined the cause Whence those words of the * Ovid. Met. l 10. fab 9. Nurse to Myrrha incited by the Furies and not by Cupid to the wanton love of her own Father Seu Furor est habeo quod Carmine sanet herbis Sive aliquis nocuit Magico lustrabere ritu Ira Deum sive est sacris placabimus iram CAP. VI. De Vsitato more significandi amorem IF the Love came of its own accord and were kindled with a naturall heat as indeed the soule is naturally inclined * Plut. in Solon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the love of another you will not think what a tender care those Graecian Women had of their Sweet-hearts In so much that if you call to minde some of their choysest expressions thereof especially that of Ariadne to Theseus you cannot but be of * In vitâ Thes. Plutarchs mind in approving the definition given by some of the old Philosophers who said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to tell you that sometimes they sent a wooing to the men pray take but a tast of their customes in this particular of expressing their love To trimme up their bodies as they did their owne a Eusta●b Ism. with flowers like a May-maid or hang up Garlands at their doores or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parts of the house exposed to sight when the doores were open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Hesychius was an ordinary caresse though indeed as b L. 15. Athenaeus saies they intend it chiefly to the honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as making the body of a sweet-heart the Image and his house the Temple of Love

sometime the custome for about forty daies before her time to abstaine from going to the Temples and pray at home But then Aristotles * Loco predict advice could not be followed who would have a Law made to compell Women with child to goe every day in Pilgrimage a certaine journey to doe service to one or other of the Gods of Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his reason was that they might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow unlusty by sitting still but by this kind of travelling prepare their bodies for a worse as Plutarch saies Lycurgus caused the Maids of Sparta to use the exercises of wrestling and coyting and shooting and the like that by this means having confirm'd their own health and strength they might make the stronger Children and might the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestle with the throwes The principall god whom they pray'd unto especially in the time of travell was Diana cal●ed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her readinesse to come to the woman at a call or a crying out Aperire partus a Horat. Carm. Saec. Lenis Ilithiia So that from the office of a Hand-woman and her handynesse or dexterity and willingnesse to performe it she was worshipped by the Romans under the name o ' Egeria quod eam putarent facile Conceptam alvum egerere saies Festus an sometime under the name of Facilina Facilinae templa Dianae b Sil Ital. Either a face because she was painted with a Torch in her hand as if she did but hold the Candle to it and so was Ilithiia by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Pausanias in Arcadicis because the paines of a Travell are so hott or else from facilis easy and without difficulty to be woone Gravidis facilis Lucina puellis c Ovid. Fast l 2. likewise for the same reason called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by Orpheus by whom she is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she stood still ready as it were at the doore and was alwaies at hand to doe the work of a hand-woman tu voto parturientis ades Or lastly from facilis easy d Id. and without paine because she gave the VVoman facilem partum as he saies Vt solvat partus molliter illa suos For the same cause they gave her also the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins did that of Genitalis Sive tu Lucina probas vocari Seu Genitalis To this purpose I remember a jest related by Cicero of one Timaeus made upon the burning of her Temple at Ephesus neer about the time that Alexander was borne Non esse mirandum quòd Diana occupata in adjuva●dâ Olympiâ Alexandro gravidâ domo abesset that it was no wonder because Diana was then taken up in helping Olimpia and yet this jest as dry as it is Plutarch is so far from liking that he saies it was cold enough to have extinguish'd the flames Last of all she was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the a Aristoph in Lusist Scholiast as much as to say Lucifera or Lucina For by this name she was most of all adored by the Romans too according to that of Ovid. Dicite tu nobis lucem Lucina dedisti Dicite tu voto parturientis ades Now this Lucina saith b L. 2 de Nat. D●or Cicero was nothing but the Moon Luna à lucendo nominata est eadem est enim Lucina And the Moon being as c L. 4. de Ling. L●● Varro saith nascentiū dux was therefore worshipped by the women in travell quod partus maturescant septē aut nonnunquam novem Lunae cursibus Or because the Moon by the filling and opening moisture of her influence graviditates partus afferat maturitatesque gignendi as the Oratour said in the same place If you chance to meet with a Plurall number as you have in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. you may take it to be in reference only to severall names of one and the same Diana and in especiall manner to those three viz. Lucina in Heaven Diana above ground Proserpina beneath in regard to which the VVomen among the Latins used to call her Diva triformis in their prayers at the time of Child-bearing Quae laborantes utero puellas Ter vocata audis adimisque letho Diva triformis Diana should be a Gentle-VVomen by the number of her names Diana I said for that was the ground or the principall name all the other names seeme to be but the descant or so many Epithetes and Sur-names upon it So in Euripides his Hippolytus you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In another tragedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana stands still the substantive and all the rest hang like so many Adjectives Besides these to the Moone they talke of other Sacrifices to they know not whom themselves whom they worshipped by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cottus Gyges and Briareus say some So many windes saies one a Etymol Diction that which is thought to be meant by the Gyants in the Fables But what have the women to doe VVith the VVind it can blow them no good but a Tympany and so puffe them up with the conceit of a Child Orphaus calls them by the name of Amalcides Protoclias and Protocreon and Philochorus saies they were the three first men that were begotten And here I must tell you of somewhat to be done by the Husband too for he was to Sacrifice to the Nymphs and pray to them then for the bringing forth of the child as he was afterwards to give them thankes for the bringing it up And thus much I conjecture by those words of Orestes when one told him that he saw Aegystus Sacrificing to the Nymphes a Eurip Elect. v 616. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For breeding was it or for bringing forth CAP. II. De Puerperio foetu Masculo FOR the place where they lay in whether it were a Chamber kept of purpose for that use I cannot tell neither durst I conclude as much by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in● Euripides where speaking of Iupiter and Bacchus he saies b In Baceh v. 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the time of travell they were wont to take Palme branches and hold them in their hands as thinking they had a vertue either to conquor the paine for a palme brench was a token of Conquest or to make them beare up under the burthen the better for no weight will make a palme-brance goe downeward according to that of Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not read that ever before travell they stood

his coming into the Country he ought to doe reverence and Sacrifice to the Genius of the place saluting the ground with a kisse Ovid. Met. l. 3. Cadmus agit grates peregrinaeque oscula terrae Fecit ignotos montes agrosque salutat So during all the time of his being with them he was to doe Divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto their gods especially or the gods of the place as Alexander did at his being at Troy and as they themselves Id Herc. v 609. if they had been from home at their returne were to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hercules calls them to the Penates the gods of the house In like manner at his going out of the Countrey when he came to the borders he kissed the ground and so took his leave of the Genius as Ovid saies Met. l. 13. dant oscula terrae Troades Whensoever the party had a mind to be gone it was counted an uncivility to detaine him Menelaus accordingly practised and left it for a rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And parting they usually gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thing or other for a remembrance or to beare their charges by the way Besides every man's private benevolence there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Hospitall maintained by the City Where if any strangers to whom it belonged were denied entertainment they might complaine to the Magistrate and be righted Indeed a murtherer or such like person they might not by any meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he * calls it entertaine him and give him meat and drink as being aquae igni interdictum CAP. IX De Pauperibus sublevandis AND now in the last place I have a word to say also of the good will which the Athenians bare to the poore And certainly if they intended no more then the Honour of their City they would be loath to suffer any to become a begger * That there may be no poore among you c Deuteron 15.4 So some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Isocrates saies in his Arcopag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is a disparagement to the city wherein he lives To prevent the disgrace every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Society kept a poore-man's box or a common Treasury for the reliefe of such as came to poverty and the ransome of the Captives Into that box once every month they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conferre eranum as Plautus saies eranum amici contulerunt to put every man's contribution and from thence were the contributers called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that thus came to a gathering as we call it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Aristotle Acroas l. 2. e. 5. where he makes this instance of a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that happened by chance if a creditor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Bond in his hand should come to his debtor for mony when he with his roll in his hand was come to the parish as we say for a collection Such another contribution was that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by Aristides for those that assisted him in the Warre against the Medes of which Aristophanes in his Lysistrate If there hapned any controversy in this businesse there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laws and Writs made for the purpose Plato speaks very well of this * L. 9. de Leg. custome and Trajanus the Emperour in his answer to Pliny approves of it permitting the use thereof to the Amiseni for other Cities had it as well as Athens eo faciliùs si tali Collationi c. Other provision there was besides this eranus for their reliefe For the richer sort were wont every new moone to make a great feast of Bread other course fare for this purpose Which feast being chiefly intended to the honour of Hecate gave occasion to them to call every course beggerly feast by the name of Hecates caena But as bad as the fare was the person in Pluto Aristophanis took his argument even from thence to commend the condition of the poore above that of the rich Saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aske Hecate and she will tell which is best To conclude I have read that they had a Lucar mony allowed them out of the Treasury to pay for pla●es at the Playes and shewes SECT III. De Ritibus Bellicis CAP. I. De Militibus HAving spoken of the customes used by the Athenians amongst themselves it will be fitting in the next place to say something of those which they used towards their enemies and after that of those towards either or both in Divinations The Warlike provision which they made for the defence of the City was partly this The young men being Listed inter Ephebos which was as I told you at the age of eighteen were from that time 'till twenty Harpocr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ●●lled it that is they must be circitores or fraxatores Or they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand sentinell and keep Guards in the Forts and be employed in the making of Works and the like according to that of * In Ennucho Terence Video herilem filium minorem huc advenire Miror quid ex Piraeo abierit nam ibi custos publicè est nunc The first of the two yeares they kept within the City but the second they proceeded to the Suburbs and in token of the degree they had taken they received of the people a Shield and a Speare and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coat for a Livery During these two yeares they could not be compelled to fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Liberties But ever after 'till forty they might Vlpian ad Olymph And both the first and every year after till the end of forty two yeares as I take it they had their own names together with the name of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 registred in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one in pay ever since such a one was Archon Eponymus to shew how long every man had been in service Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were twenty two according to the number of the yeares from eighteen to forty They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they listed their names after they were twenty yeares old and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they thus kept a note of every man's age in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were but to keep a note of their Tribes Aristot de Rep. Ath. Now some there were that were exempted and some that were excluded from that service the former were such as Custom-holders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who therefore had the priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉

the Temples Aeschines contra Ctcsiph Eurip. Heracl v. 966. till he had satisfied justice If they had taken any man alive they were not to kill him afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as were maimed were to be allowed two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Hesychius but one saies Harpocration every day out of the publique Treasurie but first they were to be examined by the Parliament of five Hundred Vid. Supr whether they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Harpocration those whose estates came not to so much as three minae Such as were slaine their Children were maintained out of the publique Treasure till they came to be twenty yeares old and then they had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Suit of Armes bestowed upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put them in mind of their fathers exploits to keep them from degenerating They had the honour also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of having the formost seat at shewes If they buried the party slain in the same place as they did all at Plato Marathon ●fight the fashion was then to make a shield his Beere as 't was before to make it his cradle according to those words of the Lacedaemonian virago to her Son as she was helping on his shield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either doe thou bring the shield home againe or let the shield bring * Arma superveheris quid Thrasibule tua Auson Epig. 24. thee nay and to make it his Coffin too sometimes as it seemes by the saying of Talthybius in Euripides concerning Astyanax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the buriall the rest of his company Marched in equipage thrice about the Pyra shaking their Armes and throwing their swords bridles belts or one thing or other into the fire or the grave after him But for the most part they were allowed a publique buriall upon the common charge at home in the Ceramicus all together And then three daies before the buriall Thucid l. 3. the bones being laid up in Tents upon the buriall day every Tribe brought a Coffin of Cypresse wood and carrying away each one their bones put them in the ground with severall pillars and inscriptio●s and one solemne speech for all Such as came off with life and honour were allowed to have their Armes in their Shields or else placed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured with the name of Cecropidae Citizens of the true old blood according to that Eurip. in Ph●n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes such as had the first fruites or the prime of the spoyles were adorned with a golden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CAP. VIII De Trophaeis FOR memorialls of the victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erected Trophies you may right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you had rather follow the most * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Aristoph Plut. auncient then that which is newest in fashion Trophies were usually pillars of brasse or stone or wood And the wood sometimes olive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Dionysius and sometimes the trunk of an Oake Quercusque trophaeis Curva tremens Those Pillars among them answered to the arcus triumphalis among the Latines Only that might be overthrown but these might neither be taken away nor restored againe if consumed with age or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Roman least they should thereby rub up the old sore and revive the grudge with their enemies And therefore saies the same Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that made them Trophies of brasse were lookt upon as contentious men and haters of Amnesty Now upon the Trophee they engraved an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring the cause of the Warre Stobaeus de Fortunâ and the manner of the Victory such a one as Othryades wrote with the blood of the Argivi The like inscriptions many times were written upon other things For Pausanias having conquered Mardonius at Platae● did not only at Byzantium write it upon the Cup which he consecrated to the gods of the place as Athenaeus reports to his dispraise for his arrogance but also upon a tripus besides which he caused to be made of Gold and sent to Delphos with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucid. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherewith the Lacedemonians being displeased blotted it cleane out and insteed thereof engraved the names only of those Cities by whose helpe they obtained the victory And so when they overthrew the Medes at Marathon they caused an inscription to be set up in the vault called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Cicero's b Pison time it seemes the custome of erecting Trophies was left off And therefore he saies that the Thebans were accused for erecting a Trophee over the Lacedemonians But insteed of them they erected sometimes Altars as Alexander did upon the hill Amanus and sometimes Images to Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from causing the enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turne their backs as the Romans did to Iupiter Stator for causing their own Souldiers to stand to their ground such a one as Hyllus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I told you before of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or valiant Iolaus erected Eurip. in Heracl v. 937. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spoyles which they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the dead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the living they usually dedicated to the gods and sometimes sent them to Delphos The common name for such things was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Odyss 4. qusi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Eustathius as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same name which they gave to those goods which Merchants consecrated for delivery from shipwrack only that then there is a new Etymology viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à littore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the things were saved from being cast on shore But I rather incline to the Scholiast upon Sophocles Trachiniae who saies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first fruits of the spoyles which they Sacrificed to the gods were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they used to lay the spoyles which they had taken together on a heap and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they skim'd away the Creame as I may say or the Crop or the Choyce to be given back for the gods that gave them In allusion where to Megara in Euripides speaking what choyce of Wives she had made for her Sonnes out of Athens Thebes and Sparta expresses it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Armes which they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung up for the most part in their Temples and some times in their owne house as they did their owne when they left