for which he was extremeley envi'd by his Brethren and so much the more for that as most think he was not the begotten but only adopted Son of Pandion and for this reason it was saith Plutarch that Aegeus commanded Aethra the Mother of Theseus to send her Son when arriv'd at Man's estate from Troezen the place where he was born to Athens with all Secrecy and to enjoyn him to conceal as much as possible his Journey from all Men because he fear'd extremely the Pallantidae who did continually mutiny against him and despis'd him for his want of Children they themselves being Fifty Brothers all the Sons of Pallas However as the same Author tells us they were withheld from breaking out into open Rebellion by the hopes and expectation of recovering the Kingdom at least after Aegeus's Death because he was without Issue but as soon as Theseus appear'd and was acknowledg'd rightfull Successour to the Crown highly resenting that first Aegeus Pandion's Son only by Adoption and not at all related to the Family of Erectheus and then Theseus one of another Countrey and a perfect stranger to their Nation should obtain the Kingdom of their Ancestors they broke out into open Acts of Hostility but were soon overcome and dispers'd by the Courage and Conduct of Theseus Theseus having deliver'd the Countrey from intestine Seditions proceeded in the next place to free it from Forreign Slavery The Athenians having Barbarously Murder'd Androgeus the Son of Minos King of Crete were oblig'd by his Father to send a Novennial or Septennial or as others an Annual Tribute of seven young Men and as many Virgins into Crete where they were shut up within the Labyrinth and there wandred about till finding no possible means of making their Escape they perish'd with Hunger or else were devour'd by the Minotaur a terrible Monster compounded of the different shapes of Man and Bull. The time of sending this Tribute being come Theseus put himself amongst the Youths that were doom'd to go to Crete where having arriv'd he receiv'd of Ariadne the Daughter of King Minos who had faln in Love with him a Clew of thred and being instructed by her in the use of it which was to conduct him thro all the Windings of the Labyrinth escap'd out of it having first slain the Minotaur and so return'd with his Fellow-Captives in Triumph to Athens In his return through an excess of Joy for the happy success of his Voyage he forgot to hang out the white Sail which should have been the token of their Safety to Aegeus who sat expecting them upon the Top of a Rock and as soon as their Ship came in View with a Black and as it were Mourning Sail knowing nothing of their Success threw himself headlong into the Sea and so made way to Theseus's more early Succession to the Crown than could otherwise have been expected And to this time from the Reign of Cecrops the First the Government and State of Athens continu'd with little alteration CHAPTER III. Of the State of Athens from Theseus to the Decennial Archons THeseus being by the fore-mention'd Accident advanc'd to the Regal Scepter soon found the inconvenience of having his People dispers'd in Villages and canton'd up and down the Countrey Therefore for the remedy of this Evil he fram'd in Mind saith Plutarch a vast and wonderful Design of gathering together all the Inhabitants of Attica into one Town and making them one People of one City that were before dispers'd and very difficult to be assembl'd upon any Affair tho' relating to the Common benefit of them all Nay often such Differences and Quarrels happen'd among them as occasion'd Blood-shed and War these he by his Perswasions appeas'd and going from People to People and from Tribe to Tribe propos'd his Design of a Common agreement between them Those of a more private and mean condition readily embracing so good advice to those of greater Power and Interest he promis'd a Common-wealth wherein Monarchy being laid aside the power should be in the People and that reserving to himself only to be continu'd the Commander of their Arms and the Preserver of their Laws there should be an equal distribution of all things else among them and by this means brought most of them over to his Proposal The rest fearing his Power which was already grown very formidable and knowing his Courage and Resolution chose rather to be perswaded than forc'd into a Compliance He then dissolv'd all the distinct Courts of Justice and Council-Halls and Corporations and built one common Prytaneum and Council-Hall where it stands to this Day And out of the old and new City he made one which he nam'd Athens ordaining a common Feast and Sacrifice to be for ever observ'd which he call'd Panathenaea or the Sacrifice of all the Vnited Athenians He instituted also another Sacrifice for the sake of Strangers that would come to fix at Athens call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is yet celebrated on the 16th day of Hecatombaeon Then as he had promis'd he laid down his Kingly Power and settled a Common-wealth having entred upon this great Change not without advice from the Gods For sending to consult the Delphian Oracle concerning the Fortune of his new Government and City he receiv'd this Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear Theseus Pittheus Daughters's Son Hear what Jove for thee has done In the great City thou hast made He has as in a Store-house laid The settl'd Periods and fix'd Fates Of many Cities mighty States But know thou neither Fear nor Pain Sollicit not thy self in Vain For like a Bladder that does bide The Fury of the angry Tide Thou from high Waves unhurt shalt bound Aâ—ways tost but never drown'd Mr. Duke Which Oracle they say one of the Sibyls a long time after did in a manner repeat to the Athenians in this Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou like a Bladder may'st be wet but never drown'd Farther yet designing to enlarge his City he invited all Strangers to come and enjoy equal Privileges with the Natives and some are of opinion that the Common form of Proclamation in Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come hither all ye People were the words that Theseus caus'd to be proclaim'd when he thus set up a Common-wealth consisting in a manner of all Nations For all this he suffer'd not his State by the promiscuous multitude that flow'd in to be turn'd into Confusion and Anarchy and left without any Order or Degrees but was the first that divided the Common-wealth into three distinct Ranks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Noblemen Husbandmen and Artificers To the Nobility he committed the choice of Magistrates the teaching and dispensing of the Laws and the interpretation of all Holy and Religious things the whole City as to all other matters being as it were reduc'd to an Equality the Nobles
another of Gruter's Inscriptions it appears that they acknowledg'd him to be the second Founder of their City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Substance of which is that Athens was formerly the City of Theseus but do's now belong to Adrian Many other Privileges this Emperour grantâ—d them which were continu'd and enlarg'd by his Successors M. Antoninus Pius and M. Antoninus the Philosopher the latter of which allow'd them stipends for the maintenance of Publick Professors in all the Arts and Sciences and was himself initiated amongst them But Severus having receiv'd some Affront from them when he was a Private Person and Studied in Athens was resolv'd to pay them Home as soon as he was Emperour and for no other reason as 't is thought depriv'd them of a great part of their Privileges Valerian was more Favourable to them and permitted them to rebuild their City-Walls which had lain in Rubbish between Three and Four-hundred Years from the time that Sylla dismantled them But these Fortifications could not Protect them from the Fury of the Goths who under Gallienus as Zosimus or Claudius as Cedrenus reports made themselves Masters of it but were soon driven out of their new Conquest by Cleodemus who having escap'd the Fury of those Barbarians and got together a considerable Number of Men and Ships defeated part of them in a Sea-Fight and forc'd the rest to quit the City and provide for their Safety by an early Flight One thing remarkable Cedrenus reports of the Goths That when they had Plunder'd the City and heap'd up an Infinite number of Books with a Design to Burn them they desisted from that purpose for this reason viz. That the Greeks by employing their time upon them might be diverted from Martial Affairs CHAPTER VII Of the State of Athens from Constantine the Great TOwards the Declination of the Roman Greatness the Chief Magistrate of Athens was call'd by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Duke but Constantine the Great besides many other Privileges granted to the City Honour'd him with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grand-Duke Constantius at the Request of Proaeresius enlarg'd their Dominions by a Grant of several Ilands in the Archi-pelago Under Arcadius and Honorius Alarick King of the Goths made an Incursion into Greece Pillag'd and Destroy'd all before him but as Zosimus reports was diverted from his Design upon Athens by a Vision wherein the Tutelar Goddess of that City appear'd to him in Armour and in the Form of those Statues that are Dedicated to Minerva the Protectress and Achilles in the same manner that Homer represents him when being enrag'd for the Death of Patroclus he fell with his utmost Fury upon the Trojans But the Writers of those Times make no mention of any such thing on the contrary they tell us that Athens pass'd the common Fate of the rest of Greece and so Claudian reports Si tunc his animis acics collata fuisset Prodita non tantas vidisset Graecia clades Oppida semoto Pelopeia Marte vigerent Starent Arcadiae starent Lacedaemonis arces Non mare flagrasset geminum flagrante Corintho Nec fera Cecropias traxissent vincula matres Had thus th' embattl'd Grecians dar'd t' oppose With Rage and Pow'r Divine their Barbarous Foes N'ere had their Land of Strength and Help bereft T'insulting Conquerours a Prey been left The Spartan Land had n'ere such havock seen It 's Splendor n'ere eclips'd or Pow'r depress'd had been Arcadian Flocks might graze untainted Food And free from Plunder Pelops Isle have stood Corinth's proud Structures n'ere had felt the Flames Nor griping Chains enslav'd th' Athenian Dames Mr. Abell And Synesius who liv'd in the same Age tells us there was nothing left in it splendid or remarkable nothing to be admired besides the Famous Names of Ancient Ruins and that as in a Sacrifice when the Body is consum'd there remains nothing of the Beast but an empty Skin so it was in Athens where all the Stately and Magnificent Structures were turn'd into ruinous Heaps and nothing but old decay'd Out-sides left remaining Theodosius II. is said to have Favour'd the Athenians upon the Account of his Queen Eudocia who was an Athenian by Birth Iustinian also is reported to have been very Kind to them but from his Reign for the space of about Seven-hundred Years either for want of Historians in Ages so Rude and Barbarous or because they liv'd in Peace and Obscurity without atchieving or suffering any thing deserving to be transmitted to Posterity there is no Account of any thing that passed amongst them till the Thirteenth Century At that time Nicetas tells us Athens was in the hands of Baldwin and was Besieg'd by one of the Generals of Theodorus Lascares who was then the Greek Emperour but he was repuls'd with Loss and Forc'd to raise the Siege Not long after it was Besieg'd by the Marquess Bonifacius who made himself Master of it It was afterwards Govern'd by one Delves of the House of Arragon and after his Death fell into the hands of Bajazet Emperour of the Turks Afterwards it was taken by the Spaniards of Catalonia under the Command of Andronicus Palaeologus the Elder And these are the same that Chalcocondylas calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reports they were dispossess'd of it by Reinerius Acciaiolo a Florentine who having no legitimate Male-Issue left it by his last Will and Testament to the State of Venice The Venetians were not long Masters of it being dispossess'd by Anny a Natural Son of Reinerius who had given him the Sovereignty of Thebes and Boeotia and from this time it continu'd some Years under the Government of the Acciaioli for Antony was Succeeded by one of his Kinsmen call'd Nerius Nerius was displac'd by his Brother Antony for his Insufficiency and Unfitness to Govern and after Antony's Death recover'd it again but leaving only one Son then an Infant was Succeeded by his Wife who for her Folly was ejected by Mahomet upon the complaint of Francus the Son of Antony the Second who Succeeded her and having confin'd her some time in Prison put her to Death and was upon that score Accus'd by her Son to Mahomet II who sent an Army under the Conduct of Omares to Besiege him Francus upon this made his Application to the Latins but they refus'd to grant him any Assistance except he would Engage his Subjects in all things to Conform to the Romish Superstition and renounce all those Articles wherein the Greek Church differs from them which he not being able to do was forc'd to Surrender it to the Turks in the Year of our Lord MCCCCLV and in their hands it continues to this Day CHAPTER VIII Of the City of Athens and it's Walls Gates Streets Buildings c. THE City of Athens when it Flourish'd in it's greatest Splendor was one of the fairest and largest
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occidens West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notus South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libs Africus South-West This Tower remains yet entire the Weather-Cock only excepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Portico's they had a great many but the most remarkable was that which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the variety it contain'd of curious Pictures drawn by the greatest Masters in Greece such were Polygnotus Mycon and Pandaenus the Brother of Phidias Here it was that Zeno taught Philosophy and instituted that Sect which receiv'd their Names from the Place being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Portico it self is usually put for that Sect of Philoâ—ophers as when Athenaeus calls Zeno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Founder of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Fort near the Cittadel so call'd from the old Poet Musaeus the Scholar of Orpheus that us'd to repeat his Verses in this Place where also he was Buried This Fort was forc'd to entertain a Garrison by Antigonus and his Son Demetrius to make it the more secure surrounded it with a Wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Musick-Theater Built by Pericles and for the contrivance of it on the In-side was full of Seats and Ranges of Pillars and on the Out-side in the Roof or Covering of it was made from one point at the Top with a great many Bendings all shelving downward and it is reported saith Plutarch that it was so fram'd in imitation and after the Copy of the King of Persia's Pavilion It was also a Tribunal as we learn from Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was very much Beautified by Lycurgus but being demolish'd in the Mithridatick War was re-edified by Herodes Atticus with such Splendor and Magnificence that as Pausanias tells us it surpass'd all the famous Buildings in Greece It stood in the Ceramicus of which Name there were two Places so call'd from Ceramus the Son of Bacchus and Ariadne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Potter's Art which was first invented in one of these Places by Coroebus One of them was within the City and contain'd innumerable Buildings as Temples Theatres Porticos c. The other was in the Suburbs and was a publick Burying-place and contain'd the Academy and many other Edifices The Area of the Theatre of Bacchus The Odeum or Musick Theatre And besides these Places the Trades-men had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Publick-Halls wherein each Company met and consulted about their Affairs For Trades were very much encourag'd at Athens and if any Man objected the living by such Gain to another as a matter of Reproach the Person affronted might have an Action of Slander against him Nay Trades were so far from being counted a mean anâ— ignoble way of Living that Persons of the greatest Quality did not disdain to betake themselves to such Employments and especially to Merchandize as Plutarch informs us Solon says he apply'd himself to Merchandize tho' some there are that report that he Travell'd rather to get Learning and Experience than to raise an Estate In his time according to Hesiod a Trade was not Dishonourable nor did it debase it's followers but Merchandize was a worthy Calling which brought Home the good things that Barbarous Nations enjoy'd was the occasion of Friendship with their Kings and Mother of Experience Some Merchants have Built great Cities as the Founder of Massilia that Man so much esteem'd by the Gaul's that liv'd about the Rhine some also report that Thales and Hippocrates the Mathematician Traded and that Plato defray'd the charges of his Travels by Selling Oil in Aegypt Thus Plutarch Aquaeducts were not common at Athens before the Roman Times and the want of them was supplied by Wells some of wich were Dug by private Persons others at the publick Expence but because the Country having but few potable Rivers for Eridanus Strabo telleth us was Muddy and not fit for use Lakes or large Springs was but poorly furnish'd with Water which gave occasion to continual Quarrels amongst the Citizens Solon enacted a Law that where there was a publick Well within an Hippicon that is four Furlongs all should have the Privilege of drawing at that but those that liv'd at a greater Distance should be oblig'd to provide a private Well and if they had Dug ten Fathom deep and could find no Water they had liberty to fetch ten Gallons a Day from their Neighbours for he thought it prudent saith my Author to make Provision against want but not encourage Laziness Adrian besides other magnificent Structures laid the Foundations of a stately Aquaeduct which was finish'd by his Successour Antoninus And one part of it remains to this Day sustain'd by Ionick Pillars which Sr. George Wheeler is of opinion was the Frontis-piece of the Repository or Receiver of the Water Gymnasia are said to have been first in use at Lacedaemon but were afterwards very common in all the parts of Greece and imitated very much augmented and improv'd at Rome They were not single Edifices but a Knot of Buildings united being so Capacious as to hold a great many Thousands of People at once and have Room enough for Philosophers Rhetoricians and the Professours of all othâ—r Sciences to read their Lectures and Wrestlers Dancers and all others that would to Exercise at the same Time without the least Disturbance or Interruption They consisted of a great many Parts the Chief of which were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porticos which were full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Side-Buildâ—â—gs furnish'd with Seats and fit for Study or Discourse and here it is probable the Scholars us'd to meet 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Place where the Ephebi or Youths Exercis'd or as some say where those that design'd to Exercise met and agree'd what kind of Exercise they should contend in and what should be the Victor's Reward 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Undressing-room 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Place where those that were to Wrestle or had Bathed were Anointed 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Place where the Dust with which they besprinâ—led those that had been Anointed was kept 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is taken for the whole Gymnasium but in it's proper acceptation signifies the Place wherein all the Exercises of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or say others only Wrestling and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were perform'd and least the Combatants should Slip or Hurt themselves by Falling the Bottom of it was cover'd with Dust or Sand. Also there was another Room in the Gymnasium fill'd with Sand much deeper than that in the Palaestra 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place appointed for divers sorts of Exercises but more especially for the Ball. 8. The Spaces between the
Demigods Others say they always kept their Faces towards the Sun for in the morning they turn'd themselves to the East at noon to the South and in the evening to the West The safest Place for a Petitioner either to Gods or Men next to the Temples and Altars was the Hearth or Fire-place whither they presently ran when they came to any strange Place in Travel or Banishment as being the Altar of Vesta and the Houshold Gods When they had once seated themselves there in the Ashes in a mournful Posture and with a dejected Countenance they needed not to open their Mouths neither was it the Custom so to do for those Actions spoke loud enough and told the want and calamity of the Supplicant more movingly-than a thousand Orations and this we learn from Apollonius Rhodius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As soon as o're the Threshold they can get At Vesta's shrine in humblest sort they sit For there they 're safe and of want nothing know Such Privilege our Laws the Poor allow Mr. Hutchin The Molossians had a peculiar manner of supplicating different from that of all other Countries which was practis'd by Themistocles when he was pursued by the Athenians and Lacedaemonians and forc'd to cast himself on the Protection of Admetus King of that Countrey He held the young Prince who was then a Child in his Arms and in that posture prostrated himself before the King's Houshold Gods this being the most sacred manner of Supplication among the Molossians and which was not to be rejected as Plutarch reports They that fled to the Gods for Resuge or Help us'd first to crown the Altars with Garlands and then make known their Desires to the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when with Myrtle Garlands he had crown'd Each Altar in Admetus House he pray'd Mr. Hutchin Saith Euripides It was usual also to take hold of the Altars as Virgil witnesseth Talibus orabat dictis arasque tenebat Laying his hands on th' Altar thus he pray'd Whence Varro is of opinion that Altars were call'd arae q. ansae which word is us'd to signifie any thing that may be taken hold of It was also an usual Gesture in Praying to lift up their Arms towards Heaven as Helena saith in her Prayer to Iuno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We our extended Arms great Goddess heav'd Tow'rd thy Pavilion deckt with Asterisms Mr. Hutchin Whence you may imagine the reason of lifting up their Hands was that they might hold them towards the Gods whose Habitation is in Heaven Homer every where mentions this posture always adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he speaks of any one that pray'd to the Gods Nay this Custom was so universally receiv'd that the holding up of Hands is sometimes us'd to signifie Praying as in Horace Coelo supinas si tuleris manus If to the Gods you 've pray'd with Hands lift up On the contrary because the Infernal Gods were suppos'd to have their Habitation beneath the Earth it was usual to pray to them with Hands pointed downwards Prayer being ended they lifted up their Hand to their Mouths and kiss'd it which Custom was also practis'd by the Romans whenever they pass'd by a Temple and was accounted a sort of Veneration as Alexander ab Alexandro informes us and Lilius Gyraldus tells us he hath observ'd the same in Homer and others Sometimes if they obtain'd their Request and it was a matter of Consequence they presented to the God some rich Gift or offer'd a Sacrifice in thankfulness for the Benefit they had receiv'd sometimes they related it to the Priest of the Temple that it might be registred as a Testimony of the goodness of the Gods and their readiness to hear the Petitions of Mortals and send them relief and for an encouragement to Men to make known their Wants and Desires to the Deities and expect assistance from them on this account as Eustathius has observ'd there are no Prayers made in Homer the Petitions of which were just and reasonable that were not rewarded with a full and satisfactory Answer CHAPTER VI. Of the Grecian Oaths HAVING describ'd the manner of offering Sacrifices and Prayers to the Gods I shall proceed in the next place to speak of the Honour pay'd to them by using their Names in solemn Contracts Promises and Asseverations and calling them to witness their Truth and Honesty or punish their Falshood and Treachery if they were Deceivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Oaths is by Hesiod said to be the Son of Eris or Contention and Fables tell us that in the Golden Age when Men were nice Observers of the Laws of Truth and Justice there was no occasion for Oaths nor any use made of them But when they began to degenerate from their Primitive Simplicity when Truth and Justice were banish'd out of the Earth when every one began to make advantage of his Neighbour by Cozenage and Deceit and there was no Trust to be plac'd in any Man's Word it was high time to think of some expedient whereby they might secure themselves from the Fraud and Falshhood of one another Hence had Oaths their first Original and tho' it be probable that at first they were only us'd upon weighty and momentous Occasions yet in process of time they came to be applied to every trivial Matter and in common Discourse which has given occasion to the distinction of Oaths into that which was call'd O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and us'd only on solemn and weighty Accounts and that which they term'd O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken in things of the smallest Moment and was sometimes us'd merely as an expletive to fill up a Sentence and make a round or emphatical Period Some there are that tell us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that wherein the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein Creatures were call'd to witness but the falsity of this distinction doth evidently appear by a great many Instances whereof I shall only mention one viz. that of the Arcadians amongst whom the most sacred and inviolable Oath was taken by the water of a Fountain call'd Styx near Nonacris a City as Herodotus or according to others a Mountain in Arcadiae upon which account it was that Cleomenes the Lacedaemonian to secure the fidelity of the Arcadians had a design to carry the principal Men among them to Nonacris and there make them swear by this Fountain tho' they had taken another Oath before as my Author hath related It will not be impertinent in this place to mention the great Oath of the Gods by the Stygian Lake for Iupiter as Hesiod reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordain'd this Lake a solemn Oath shou'd be To all the Gods Mr. Hutchin Which is the reason why some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath
Demetrius the Phalerean's time they restoring always what was decay'd and changing the old and rotten Planks for those that were new and entire insomuch that it furnish'd the Philosophers with matter of Dispute Whether after so many Reparations and Alterations it might still be call'd the same individual Ship and serv'd as an Instance to illustrate the Opinion of those that held the body still remain'd the same numerical substance notwithstanding the continual decay of old parts and acquisition of new ones through the several Ages of Life for which reason Callimachus calls it's Tackle everliving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To great Apollo's Temple ev'ry year The sturdy Theoris th' Athenians send Yet spight of envious Time and angry Seas The Vessel ever whole will be Mr. Dechair The beginning of the Voyage was computed from the time that Apollo's Priest first adorn'd the Stern of the Ship with Garlands saith Plato and from that time they began to cleanse and lustrate the City and it was held unlawful to put any Malefactor to death till it's return which was the reason that Socrates was repriev'd thirty days after his condemnation as we learn from Xenophon The Theori wore Garlands of Laurel upon their Heads and were accompanied by two of the Family of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Delos for that Year of which Office I have already treated Before them went certain Men with Axes in their Hands in shew as if they design'd to clear the Ways of Robbers in memory that Theseus in his Journey from Troezen to Athens free'd the Countrey from all the Robbers that infested those Parts To this Custom Aeschylus seems to allude when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mov'd with a Sense of Piety To Him th' Athenians do repair Still as they on their Journey go Whatever Parts infested be With Robbers cruel Outrages Setting 'em free Mr. Dechair When they went thither they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend when they return'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend When they arriv'd they offer'd Sacrifice and celebrated a Festival in Honour of Apollo this done they repair'd to their Ship and sail'd homewards At their return all the People ran forth to meet them opening their Doors and making Obeysance as they pass'd by the neglect of which respect makes Theseus complain in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My scornfull Citizens I find neglect Rushing to crow'd about the op'ned Doors And pay Me that Respect which is decree'd For one that from the Embassie returns Mr. Dechair The next Oracle I shall speak of is that of Apollo Didymaeus so nam'd from the double light imparted by him to Mankind the one directly and immediately from his own Body which causeth the Day the other mediately and by reflection from the Moon which enlightneth the Night The place of it was also call'd Didyma and belong'd to the Milesians It was also call'd the Oracle of the Branchidae and Apollo himself was call'd Branchides from Branchus who was reputed the Son of Machareus but begotten by Apollo for it was no unusual thing for the ancient Heroes to be call'd the Sons of two Fathers the one Mortal who was always their Mothers Husband the other some lascivious Deity that had fallen in Love with her so Hercules was reputed the Son of Iupiter and Amphitryon Hector of Priamus and Apollo with many others This Branchus having on a certain time kiss'd Apollo receiv'd from him a Crown and Scepter together with the gift of Prophesy and presently after disappear'd Some time after a magnificent Temple was erected in honour of Him and dedicated to Him and Apollo whence Statius saith he was patrioque aequalis honori In honour equal to his Father Phoebus Others derive the Name from Branchus a Theâ—salian Youth belov'd by Apollo who receiv'd him into his own Temple and commanded that Divine honours should be paid him after Death But Stephanus the Byzantian telleth us that this Oracle was sacred to Iupiter and Apollo and perhaps it might belong to all three In the time of the Persian War this Temple was spoil'd and burn'd being betray'd into the Hands of the Barbarians by the Branchidae or Priests that had the care of it but they conscious of their own wickedness and fearing least they should meet with condign Punishment desired of Xerxes that as a requital of their Service he would grant them a Habitation in some remote part of Asia whence they might never return into Greece but live secure being plac'd beyond the reach of Justice Xerxes granted their Request whereupon notwithstanding a great many unlucky Omens appear'd to them they founded a City and call'd it after their ancient name Branchidae But for all this they could not escape Divine Vengeance which was inflicted on their Children by Alexander the Great who having conquer'd Darius and possess'd himself of Asia utterly demolish'd their City and put all it's Inhabitants to the Sword as detesting the very Posterity of such impious Wretches The Persians being vanquish'd and Peace restor'd to Greece the Temple was rebuilt by the Milesians with such magnificence that it surpass'd all the other Grecian Temples in Bigness being rais'd to such a bulk that they were forc'd to let it remain uncover'd for the compass of it was no less than that of a Village and contained at least four or five Stadia Another of Apollo's Oracles we read of in Abae a City of Phocis mention'd by Herodotus and Stephanus the Byzantian by the latter of which we are told it was more ancient then the Delphiaen Sophocles also hath taken notice of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence all Religion now I will no more Trouble that hallow'd Fane which equally Parts the divided Earth no Journies make To Abae for the Answers of a God In vain 't is to be good Mr. Dechair The Scholiasts on this place are of opinion that Abae was a City in Lycia but are sufficiently refuted by the testimonies already cited At Clarâ—s a City of Ionia not far from Colophon there was another Oracle sacred to Apollo first instituted by Manto the Daughter of Tiresias who fled thither in the second Theban War when the Epigoni i. e. the Sons of those that were slain in the former War invaded Thebes under the conduct of Alâ—maeon in revenge of their Fathers Deaths The Person that deliver'd Answers was a Man who was generally chosen out of some certain Families and for the most part out of Miletus He was usually unlearn'd and very ignorant yet return'd the Oracles in Verses wonderfully satisfactory and adapted to the intention of the Enquirers and this by the Virtue of a little Well feign'd to have sprung out of the
under five and therefore to consecrate them â—as call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ten It was also call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Virgins themselves were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Bears upon this account Amongst the Phlauidae Inhabitants of a Burrough in Atâ—â—â— there was a Bear which was so far divested of it's natural fierceness and become so tame and tractable that they usually admitted it to eat and play with them and receiv'd no harm thereby But a young Maid once unluckily happening to be too familiar with it the Beast tore her to pieces and was afterwards kill'd by the Virgin 's Brethren Upon this ensu'd a dreadful Pestilence which prov'd very fatal to a great many of the Inhabitants of Attica as a remedy of which they were â—â—vis'd by an Oracle to appease the anger of Diana for the Bear by consecrating Virgins to her in memory of it The Athenians punctually executed the Divine Command and enacted a Law that no Virgin â—â—ould be marry'd that had not undergone this Ceremony Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in which they boyl'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a mixture of â—â—â—ley-pulse and Milk Meursius is opinion that it belong'd to Apollo who from a place in Boeotia was sirnam'd Galaxius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemn Sacrifice at Thebes offer'd to Galinthias one of Proetus's Daughters before the Festival of Hercules by whose order it was first â—â—â—ituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three Private Solemnities the first whereof was observ'd at Marâ—â—â—ges the second in memory of the Birth the last of the Death of â—ny Person But of all these I shall give you a more full account in one of the following Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Solemnity was celebrated by Women in honour of Genetyllis 〈◊〉 Goddess of that Sex to whom they offer'd Dogs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Neptune at Geraestus a Village of Euboea where 〈◊〉 was honour'd with a Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anniversary Festival in honour of Mars at Geronthrae where there was a Temple dedicated to him He had also a Grove in the same place into which it was unlawful for any Woman to enter during the time of this Solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemnity mention'd by Aelian and perhaps the same with tâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Festival of Ceres Elâ—usinia of which afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Athens in honour of Mother Earth to whom a Temple wâ—â— dedicated in the Cittadel of that place Solemn Games also weâ—â— celebrated to her as we learn from Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Olympick Games and sacred Sports Of the capacious Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemn Dance perform'd by Spartan Boys Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemnity which lasted three Days during all which 〈◊〉 Torches call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burn'd which gave occasio◠〈◊〉 the Name Upon the first Day they commemorated Latona's Labour and 〈◊〉 Birth The second was in memory of Glycon's and the God's Nativity The third of the Marriage of Podalirius and the Mother of Alexaâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Festivals in Boeotia one of which was observ'd by the 〈◊〉 at Alalcomenos where was the largest Grove of any in Boeotia 〈◊〉 this they assembl'd and exposing to the open Air pieces of sodden Flesh carefully observ'd whither the Crows that came to prey upon them directed their Flight and then hew'd down all those Trees upon which any of them alighted and form'd them into Statues which were by the ancient Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ingenious Artificer Dâ—dalus The other Solemnity was by far the greatest and most remarkable being celebrated not only by Plataea but all the Cities of Boeotia once in sixty Years in memory and as it were in Recompence for the Inâ—â—rmission of the lesser Festival the same number of Years during which â—ime the Plataeans liv'd in exile In order to this Solemnity there â—ere always prepar'd fourteen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the other Festivals to be â—â—stributed by Lots amongst the Plataeans Coroneans Thespians Tanaâ—eans Chaeroneans Orchomenians Lebadeans and Thebans because they â—â—omoted a Reconciliation with the Plataeans and were desirous to â—â—ve them recall'd from Banishment and contributed Offerings toâ—ards the Celebration of the Festival about the time that Thebes was â—â—stored by Cassander the Son of Antipater Nor did the afore-mention'd Cities only but others also of lesser Note joyn in this Solemnity the manner of which was thus A Statue being adorn'd in Woman's Apparel upon the Banks of Asâ—pus a Woman in the Habit of a Bride-maid was appointed to accompany it being follow'd by a long Train of Boeotians who had â—â—â—ces assign'd them by Lots to the top of Mount Cithaeron upon which 〈◊〉 Altar of square pieces of Timber cemented together in the manner 〈◊〉 Stones was erected Upon this large quantities of combustible matâ—â—r being lay'd each of the Cities and such Men as were possess'd of â—lentiful Estates offer'd a Bull to Iupiter and an Ox or Heifer to Iuno 〈◊〉 plenty of Wine and Incense the poorer sort and such as were 〈◊〉 of Ability to purchase more costly Oblations contributed small â—â—eep all which together with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thrown inâ—â— one common Heap were set on fire and not extinguish'd till the whole Fabrick of which the Altar it self made a part was conâ—â—m'd to Ashes The first occasion of these Customs was this On a 〈◊〉 it happen'd that Iuno had a Quarrel with Iupiter whereby the Goddess was exasperated to such a degree that she departed from him â—nd retir'd into Euboea The God was very much troubled at this Desertion and endeavour'd by all the Arts of Perswasion to gain upon â—er to return but finding her obstinate in her Resolution went to advise with Cithaeron who reign'd at that time over the Plataeans and â—ad the greatest Reputation for Wisdom of any Man in that Age The Expedient he advis'd to was this That Iupiter should dress a Statue in Woman's Apparel and place it in a Chariot giving out â—hat it was Plataea the Daughter of Asopus and that she was conâ—â—â—cted to him in Marriage The God approv'd his Counsel and put it in practice and the Report had no sooner reach'd Iuno but she posted with all haste to meet the Chariot where having discover'd the Cheat she was wonderfully taken with the Contrivance and return'd into Favour with her Husband An entire Treatise was compos'd by Plutarch upon this Festival some Fragments of which are still preserv'd in Eusebius and confirm the Substance of the Relation now given out of Pausanias from whom they differ only in this that in them Cithaeron is call'd Alalcomenes and Plataea Daedala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival of
Ancles Garlands on their Heads Gloves compos'd of Flowers on their Hands and in their Gestures imitating drunken Men. There were also certain Persons call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office it was to carry the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mystical Van of Bacchus a thing so essential to this and other Solemnities and Sacrifices of this God that few of them could be duly celebrated without it whence He is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this Time also Publick Shows Plays and Sports were frequented and the whole City was fill'd with Revelling and Licentiousness The Festivals of Bacchus were almost innumerable the Names of some of the most remarkable of them are as follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrated upon the Twelfth of Anthesterion at Limnae in Attica where was a Temple of Bacchus The chief Persons that officiated were fourteen Women appointed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was one of the Archons and provided necessaries for the Solemnity They were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Venerable and could not enter upon their Office till they had taken an Oath in presence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wife of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were free from all manner of Pollution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are mention'd by Thucydides but perhaps are not distinct from some of the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Greater sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being celebrated within the City in the Month Anthesterion It is sometimes by way of Eminence call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any distinguishing Epithet because it was the most celebrated of all Bacchus's Festivals at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Less sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was observ'd in the Countrey It was a sort of Preparation to the former and Greater Festival and was celebrated in Autumn Some place it in the Month Posideon others in Gamelion others will have it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so nam'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Wine-press and agreeably to this Opinion Hesychius telleth us it was celebrated in the Month Lenaeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ'd at Brauron a Burrough of Attica where the Votaries gave themselves over to all manner of Excess and Lewdness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteries unlawful to be reveal'd and observ'd by the Athenians in honour of Bacchus Nyctelius to whom also they erected a Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Bacchus sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the God of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Bacchus sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Human Sacrifices were offer'd to him at that Time or from Eating raw Flesh which Action the Priests us'd to imitate upon this Solemnity It was also customary for them to put Serpents in their Hair and in all their Behaviour to counterfeit Madness and Distraction Several other Festivals were observ'd in honour of this God as the Triennial Solemnity call'd from the Time of it's Celebration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is said to have been first instituted by Bacchus himself in memory of his Expedition into India in which he spent three Years Another also is mention'd by the Scholiast of Aristophanes and said to be observ'd every fifth Year And beside these we find frequent mention of Bacchus's Festivals in most of the Ancient Authors some of which are describ'd in their own places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Castor and Pollux who were reputed to be the Sons of Iupiter It was observ'd by the Cyreneans but more especially by the Spartans whose Countrey was honour'd by the Birth of those Heroes The Solemnity was full of Mirth being a Time wherein they shar'd plentifully of the Gifts of Bacchus and diverted themselves with Sports of which Wrestling-matches always made a part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Milesian Festival wherein an Ox was offer'd to Iupiter as the Name imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anniversary Day observ'd in memory of Dryops one of Apollo's Sons at Asine which was a Maritime Town of Argos and inhabited by the Dryopians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival so call'd because it was celebrated upon the Twelfth Day of Anthesterion See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Seventh Day of every Lunar Month in honour of Apollo to whom all Seventh Days were sacred because one of them was his Birth-day whence he was sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Story we have in Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh Day is sacred 'Cause Phoebus then was of Latona was born At this Solemnity the Athenians sung Hymns to Apollo and carry'd in their Hands Branches of Lawrel with which also they adorn'd their Dishes Another Festival there was of this Name which Private Families observ'd upon the Seventh Day after the Birth of a Child but of this I shall give account in it's own place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day in which the Magistrates at Athens entered upon their Offices upon which it was customary for them to offer a Solemn Sacrifice praying for the Preservation and Prosperity of the Common-wealth in the Temple or Hall of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Counsellers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Iupiter sirnam'd Hecalus or Hecalesius from Hecale one of the Burrough-towns of the Leontian Tribe in Attica or from an old Woman call'd Hecale by whom he had a Statue erected This Hecale as Plutarch reports when Theseus was upon his Expeditioâ— against the Marathonian Bull entertain'd him with all possible expressions of Kindness and Respect making Prayers and Vows to the Gods for his safe Return Theseus came off with Victory and Honoâ—â— but at his Return finding old Hecale dead and being thereby prevenâ—â—â— from expressing his Thankfulness to her he order'd that her Memoâ—y should be held Sacred and honour'd at this Solemnity in which she 〈◊〉 call'd by a diminution of her Name Hecalene because she had aâ—costed Theseus after that manner calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is â— very usual Mode of Speech when Aged Persons design to expâ—â—â—â— their Love and Tenderness to the Younger sort So Strepsâ—ades in Aâ—â—stophanes calls his Son Phidippides by the diminutive Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anniversary Solemnity observ'd in honour of Hecale by the â—â—â—tonicensians who were wont to assemble at this Time in great nâ—â—bers The Athenians also had a great Veneration for this Goddess believing that she was the Over-seer of their Families and protected their Children whence it was customary to erect Statues to her before the Doors of
Military Affairs were govâ—râ—'d by the Jâ—stâ—st and most Equitable Laws and liv'd in far greatâ—r Splâ—ndâ—r than they had â—â—â—iv'd to in his Time But of the Transactionâ— of these and thâ— following Ages till Theseus or the Trojan War littlâ— or nothing of Câ—â—tâ—inty must be expected partly because of thâ— want oâ— Recordâ— in 〈◊〉 and illiterate Ages partly by reason of thâ— vâ—st distance oâ— Time wherein those Records they had is they had any wâ—râ— loâ—t and dâ—â—trâ—y'd and partly thro' the Pride and Vain-glâ—◠〈…〉 that out of an affectation of being though◠〈…〉 some Divine Original industriously conceal'd their Peâ—igrâ—eâ— and obscur'd their Ancient Histories wâ—â—h idle Tâ—les and Poetical Fictions And to use the words of Plutarch As Historianâ— in thâ—ir Geographical Descriptions oâ— Countrâ—ys câ—oud into the farthest part of their Maps those things they have no knowledge of with some such remarks in the Margin as these All beyond is nothing but dry and desart Sands or Scythian Cold or a Frozen Sea so it may very well be said of those things that are so far remov'd from our Age All beyond is noâ—hing but Monstrous and Tragical Fictions there the Poets and there the Inventors of Fables dwell nor is there to be expected any thing that deserves credit or that carâ—iâ—s in it any appearance of Truth However I must not omit what is reported concerning Ogyges or Ogygus whom somâ— will have to have been King of Thebes some of Aegypt some of Arcadia but others of Attica which is said to have been called after his Name Ogygia He is reported to have been a very Potent Prince and the Founder of several Cities particularly of Eleusis and Pausanias tells us farther that he was Father to the Heroe Eleusis from whom that City receiv'd it's Name He is said to have been Contemporary with the Patriarch Iacob about the Sixty-seventh Year of whose Age he is suppos'd to have been Born others bring him as low as Moses His Reign is the utmost Period that the Grecian Stories or Traditions ever pretended to reach to and therefore when they would express the great Antiquity of any thing they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have a great many instances in several of the Ancient Writers but I shall only give you one out of Nicander's Theriaca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in allusion to the great Power he is suppos'd to have been possess'd of they call any thing Great or Potent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Learned Grammarians inform us Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are great and insupportable Evils and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo extreme Folly and Stupidity He reign'd two and thirty Years for so Cedrenus computes them in full Power and Prosperity and Bless'd with the Affluence of all Things that Fortune can bestow upon her greatest Favourites but the conclusion of his Life was no less deplorable than the former part of it had been prosperous for in the midst of all his Enjoyments he was surpriz'd with a sudden and terrible Inundation that overwhelm'd not Attica only but all Achaia too in one Common Destruction There is frequent mention made in Ancient Authors of several Kings that Reign'd in Attica between the Ogygian Flood and Cecrops the first As of Porphyrion concerning whom the Athmonians a People in Attica have a Tradition that he Erected a Temple to Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Burrough Also of Colaenus and of Periphas who is describ'd by Antoninus Liberalis to have been a very Vertuous Prince and at last Metamorphos'd into an Eagle Isaac Tzetzes in his Comment upon Lycophron speaks of one Draco out of whose Teeth he tells us it was reported that Cecrops sprung and this reason some give for his being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly to mention no more Pausanias and Stephanus speak of Actaeus or Actaeon from whom some will have Attica to have been call'd Acte and this Name frequently occurs in the Poets particularly in Lycophron a Studious affecter of Antiquated Names and Obsolete Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But small Credit is to be given to these reports for we are assured by Philochorus an Author of no less Credit than Antiquity as he is quoted by Africanus that Attica was so much wasted by the Ogygian Deluge and it 's Inhabitans reduc'd to so small a Number that they liv'd an Hundred and Ninety Years from the Time of Ogyges to Cecrops without any King at all and Eusebius concurs with him in this Opinion CHAPTER II. Of the State of Athens from Cecrops to Theseus IT is agree'd almost on all Hands that Cecrops was the first that gather'd together the Poor Peasants that lay dispers'd here and there in Attica and having United them into one Body tho' not into one City for that was not effected till many Ages after constituted among them one form of Government and took upon himself the title of King Most Nations at the first were Govern'd by Kings who were usually Persons of great Worth and Renown and for their Courage Prudence and other Virtues promoted to that Dignity by the general Consent and Election of the People who yielded them Obedience out of Willingness rather than Necessity out of Advice rather than by Compulsion and Kings rather chose to be obey'd out of Love and Esteem of their Virtues and Fitness to govern than by the Force of their Arms and out of a Slavish Fear of their Power They affected no uncontrolable Dominion or absolute Sway but preâ—err'd the good of their People for whose Protection they knew and acknowledg'd themselves to have been advanc'd before any Covetous or Ambitious Designs of their own They expected no bended Knees no prostrate Faces but would condescend to converse familiarly even with the meaner sort of their Subjects as oft as they stood in need of their Assistance In short they endeavour'd to observe such a just Medium in their Behaviour and all their Actions as might neither expose their Authority to contempt nor render them formidable to those whom they chose rather to win by Kindness into a voluntary Compliance than to awe by severity into a forc'd Subjection They propos'd to themselves no other Advantage than the good and welfare of their People and made use of their Authority no farther than as it was conducive and necessary to that End Their Dignity and Office consisted chiefly in three Things First in doing â—ustice in hearing Causes in composing the Divivisions and deciding the Differences that happen'd among their Subjects in constituting new Laws and regulating the Old where they had any But the People generally repos'd such trust and confidence in the â—ustice and Equity of their Prince that his sole Will and Pleasure past â—or Law amongst them Secondly in leading them to the Wars where they did not only assist them
by their good Conduct and management of Affairs but expos'd their own Persons for the Safety and Honour of their Countrey pressing forward into the thickest of their Enemies and often encountering the most Valiant of them in single Combat And this they thought a principal Part of their Duty judging it but reasonable that they who excell'd others in Honour should surpass them too in Valour and they that had the first places at all Feasts and Publick Assemblies should be the first also in undertaking Dangers and exposing themselves in the Defence of their Countrey and thus the Heroe in Homer argues the Case with one of his Fellow-Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glaucus since us the Lycian Realms obey Like Gods and all united Homage pay Since we first seated have our Goblets Crown'd Enjoy large Farms near Xanthus streams whose Ground Is fertil and beset with shady Trees around Ought we not in the Battel 's Front t' engage And quell our furious Foes with doubled Rage Mr. Abell Thirdly the Performance of the Solemn Sacrifices and the care of Divine Worship was part of the King's Business The Lacedaemonian Kings at their Coronation were consecrated Priests of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and executed that Office in their own Persons No man can be ignorant of Virgil's Anius who was both King and Priest Rex Anius Rex idem hominum Phoebique sacerdos We seldom meet with a Sacrifice in Homer but some of the Heroes and those the Chief of all then present are concern'd in the performance of the Holy Ceremonies and so far was it from being thought a Piece of Condescention or any way below their Dignity and Grandeur that they thought it an Accession to the rest of their Honours and the Inferiour Worshippers were no less carefull to reserve this piece of Service for them than they were to give them the most Honourable Places in the Banquets which they refresh'd themselves with after the Sacrifices were ended Let us now return to Cecrops whom as soon as he had establish'd himself in his new rais'd Kingdom we shall find employ'd in laying the Model of a City which he design'd for the Seat of his Government and place of his constant Residence And as the most commodious place in his Dominions for this purpose he pitch'd upon a Rock strongly fortified by Nature against any Assaults and situated in a large Plain near the middle of Attica calling both the City and the Territorie round it after his own Name Cecropia Afterwards when the Athenians increas'd in Power and Number and fill'd the adjacent Plains with Buildings this was the Acropolis or Cittadel Then for the better Administration of Justice and the promotion of mutual Entercourse among his Subjects he divided them into four Tribes the Names of which were 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finding his Countrey pretty well stock'd with Inhabitans partly by the coming in of Forreigners partly by the Concourse of People from every Corner and lurking-hole in Attica where they had before lain as it were buried in Privacy he instituted a Poll causing every one of the Men to cast a Stone into a Place appointed by him â—or that purpose and upon Computation he found them to be in number Twenty-Thousand as the Scholiast upon Pindar reports out of Philochorus But the Soil being in its own Nature unfruitfull and the People unskill'd in tilling and improving it to the best advantage such multitudes could not have fail'd of being reduc'd in a short Time to the greatest Extremities had not Cecrops taught them the Art of Navigation and thereby supply'd them with Corn from Sicily and Africk Besides this he was the Author of many excellent Laws and Constitutions especially touching Marriage which according to his appointment was only to be celebrated betwixt one Man and one Woman whereas before promiscuous Mixtures had been allow'd of amongst them as the Poet intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With curious Art Cadmus did Letters frame The Law 's Invention from Wise Solon came But Cecrops glories in the Marriage tie Of the united Pair Mr. Abell Nor did he only prescribe Rules for the Conduct of their Lives with respect to one another but was the first that introduc'd a Form of Religion erected Altars in Honour of the Gods and instructed his People in what manner they were to Worship them In the Reign of Pandion the Fifth King of Athens Triptolemus is said to have taught the Athenians how to sow and manure the Ground and to have enacted several useful and necessary Laws three of which we find quoted by Porphyry out of Xenocrates 1. Honour your Parents 2. Make Oblations of your Fruits to the Gods 3. Hurt not Living Creatures Cecrops the Second of that Name and the Seventh King of Athens divided his Dominions into twelve Cities or large Burroughs compelling his Subjects to leave their separate Habitations and Unite together for the replenishing of them Their Names were these as they are deliver'd by Strabo in his Description of Attica Cecropia Tetrapolis Exacria Decelea Eleusis Aphidnae Thoriccus Brauron Cytheris Sphettus Cephissia and Phalerus But Cecropia still continu'd the chief Seat of the Empire tho' each of these Cities they are the words of Sr. George Wheeler who refers this Division to Cecrops the First led thereunto by the Authority of Eusebius and some others had distinct Courts of Judicature and Magistrates of their own and were so little subject to their Princes the Successours of Cecrops that they seldom or never had recourse to them save only in Cases of imminent and publick Danger and did so absolutely order their own Concerns that sometimes they wag'd War against each other without the advice or consent of their Kings In this state continu'd Attica till the Reign of Pandion the second of that Name and eighth King of the Athenians who was depriv'd of his Kingdom by his Cousins the Sons of his Uncle Metion who themselves did not long possess what they had thus unjustly gotten being driven out of it by the more powerful Arms of Pandion's â—our Sons viz. Aegeus Lycus Pallas and Nisus These having expell'd the Metionidae divided the Kingdom amongst themselves as Apollodorus reports But others are of Opinion that Pandion himself being restor'd to the quiet possession of his Kingdom by the joynt Assistance of them all by his last Will and Testament divided it into four Parts bequeathing to each of them his Proportion And tho' it is not agree'd amongst Ancient Writers which Part fell to every Man's Lot yet thus much is consented to on all Hands that the Sovereignty of Athens was assign'd to Aegeus
of Government a full restitution of the Sovereign Command to the People or whole Body of the City but only to Five-thousand which the Four-hundred when their Authority began had pretended to take to them as Assistants in the Government herein seeming to do little or no wrong to the Commonalty who seldom assembled in a greater Number and therefore no Decrees were pass'd in the Name of the Four-hundred but all was said to be done by the Five-thousand and the Usurpers were called says Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five-thousand tho' they did not exceed four-hundred But now when the Power was come indeed into the hands of so many it was soon agree'd that Alcibiades and his Friends should be recall'd from Exile by the Citizens as they had before been by the Soldiers and that the Army at Samos should be requested to undertake the Government which was forthwith reform'd according to the Soldiers desire This establishment of Affairs at home was immediately seconded with good Success from abroad for by the help of Alcibiades they in a short time obtain'd several very important Victories but the giddy Mulâ—itude being soon after incens'd against him he was Banish'd a second time His Absence had always before been fatal to the Athenians but never so much so as at this time for their Navy at Aegos-Potamos through the carelesness of the Commanders was betray'd into the hands of Lysander the Lacedaemonian Admiral who took and sunk almost the whole Fleet so that of two or three-hundred Sail of Ships there escap'd not above eight After this Victory Lysander joyning his own Forces with those of Agis and Pausanias Kings of Sparta march'd directly to Athens which was surrendred to them upon Terms whereby the Athenians oblig'd themselves to pull down the Long-Walls by which the City was joyn'd to the Piraeeus or Haven and deliver up all their Naval Forces only ten or as some say twelve Ships excepted Nay there was a Consultation held whether the City should be utterly destroy'd and the Lands about it laid wast and Agis had carried it in the affirmative had not Lysander oppos'd him urging That one of the Eyes of Greece ought not to be pluck'd out However he forc'd them to alter their form of Government and change their Democracy into an Oligarchie a State ever affected by the Lacedaemonians In compliance therefore with the Commands of their Conquerors the People of Athens chose Thirty Governours commonly call'd Thirty Tyrants the Names of which you may see in Xenophon These saith an Author above mentioned were chosen with a design to compile a Bodie of their Laws and make a Collection of such Ancient Statutes as were fittest to be put in Practice in that juncture of Affairs which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or New Laws And to this Charge was annexed the supreme Authority and the whole Government of the City entrusted in their hands At the first they seem'd to proceed with some shew of Justice and apprehending such troublesom Fellows as were odious to the City but could not be taken hold of by the Laws condemn'd them to Death But having afterwards obtain'd a Guard from the Spartans to secure the City as was pretended to their Obedience they soon discover'd what they had been aiming at for they sought no more after Base and Detested Persons but invaded the Leading and Principal Men of the City sending Arm'd Men from House to House to dispatch such as were like to make any Head against their Government And to add the greater strength to their Party and Colour to their Proceedings they selected three-thousand of such Citizens as they thought fittest for their purpose and gave them some part of the publick Authority disarming all the rest Being confirm'd with this accession of Strength they proceeded in their Bloody designs with more Heat and Vigour than before putting to Death all that were possessed of Estates without any form of Justice or so much as any the least Pique or Grudge against them only that their Riches might fall into their hands Nay so far were they transported with Cruelty and Covetousness that they agree'd that every one of them should name his Man upon whose Goods he should seize by putting the owner to Death and when Theramenes one of their own Number profess'd his detestation of so Horrid a Design they condemn'd him forthwith and compelled him to drink Poison This Theramenes was at the first a mighty stickler for the Tyrants Authority bâ—t when they began to abuse it in the defence of such outragious Practises no Man more violently oppos'd it than he and this got him the Nick-name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jack of both-sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Cothurnus which was a kind of a Shoe that fitted both Feet At length the Athenians to the number of seventy that had Fled to Thebes going voluntarily into Banishment to secure themselves from the Tyrants entred into a Conspiracy against them and under â—he Conduct of Thrasybulus seiz'd upon Phylâ— a strong Castle in the Territory of Athens and encreasing their Strength and Numbers by little and little so far prevail'd against them that they were forc'd to retire to Sparta and then all their Laws were repeal'd and the upstart Form of Government utterly dissolv'd And thus the Athenians regain'd their Liberty and were re-established in the Peaceable enjoyment of their Lands and Fortunes in the fourth Year of the ninety-fourth Olympiad And to prevent all future Jealousies and Quarrels amongst themselves they proclaim'd an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Act of Oblivion whereby all that had been concern'd in the Outrages and Barbarities committed during the Sovereignty of the Tyrants were admitted to Pardon Thrasybulus having thus free'd his Countrey from the heavy Yoke of the Lacedaemonians Conon established it in all it 's Ancient Privileges and Immunities by another signal Victory at Cnidus wherein he gave a total Defeat to the Lacedaemonian Fleet. And having by this means regain'd the Sovereingty of the Seas they began again to take Courage and aim'd now at nothing less than the restauration of Athens to her Ancient Glory and Fortune was not wanting in some measure to further their great Design for they not only reduc'd the I le of Lesbos Byzantium Chalcedon and other Places thereabouts to their former Obedience but rais'd Athens once more to be the most Potent and the Principal City in all Greece In this State they continued for some Years till the Thebans who had been rais'd from one of the most inconsiderable States in Greece to great Power by the wise Conduct and great Courage of Epaminondas put a stop to her Grandeur and disputed the Sovereingty with her but this Contest was soon decided by the hasty Death of Epaminondas at the Famous Battel of Mantinea that put an End to the Theban Greatness which as it was rais'd and maintain'd so it likewise perish'd with that great Man So great alterations
Tutelar Deities and Deliverers they instituted Priests to them enacted a Law that the Ambassadours which they should send to them should have the same Stile and Character with those which were accustom'd to be sent to Delphi to consult the Oracle of the Pythian Apollo or to Elis to the Olympian Iupiter to perform the Grecian Solemnities and make Oblations for the Safety and preservation of their City whom they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They appointed lodgings for Demetrius in the Temple of Minerva and erected and consecrated an Altar in the place where he first alighted from his Chariot calling it the Altar of Demetrius the Alighter and added infinite other instances of most gross and fordid Flattery of which Plutarch and others give us a large account for says a learned modern Author the Athenians having forgotten how to employ their hands made up that defect with their Tongues converting to base Flattery that Eloquence which the Virtues of their Ancestors had suited unto more manly Arguments Buâ— afterwards when Demetrius's Fortune began to decline he was no longer their God or their Deliverer but in requital of all his former Kindnesses they basely deserted him deny'd him Entrance into their City and by a Popular Edict made it Death for any person so much as to propose a Treaty or Accommodation with him Then the City being embroil'd in civil Dissentions one Lachares took this opportunity to set himself up as an Usurper over it but upon the approach of Demetrius was forc'd to quit his new-usurped Authority and preserve himself by a timely Flight Thus they were a second time in the possession of Demetrius who notwithstanding their former shameful Ingratitude receiv'd them again into Favour bestow'd upon them an hundred-thousand Bushels of Wheat and to Ingratiate himself the more with them advanc'd such persons to publick Offices as he knew to be most acceptable to the People This unexpected Generosity transported them so far beyond themselves that at the motion of Dromoclides an Orator it was decree'd by the unanimous suffrage of the People that the Haven of Piraeeus and the Castle of Munychia should be put into the hands of Demetrius to dispose of them as he pleas'd And he having learn'd by their former inconstancy not to repose too much trust in such humble Servants put strong Garrisons into those two places and by his own Authority plac'd a third in the Museum to the end saith Plutarch that those People who had shew'd so much Levity in their Dispositions might be kept in subjection and not by their future Perfidies be able to divert him from the prosecution of other Enterprizes But all this care was not sufficient to keep a People restless and impatient of any thing that savour'd of Servitude in Obedience for Demetrius's Power being again diminish'd by divers bad Successes they made another revolt expell'd his Garrison and proclaim'd Liberty to all Athenians and to do him the greater Disgrace they displac'd Diphilus who was that Year the Priest of the two Tutelar Deities that is Antigonus and Demetrius and by an Edict of the People restor'd the Priest-hood to it's Ancient Form Again Demetrius having recover'd himself a little and being justly enrag'd against them for their repeated Perfidies laid close Siege to the City but by the perswasion of Craterus the Philosopher was wrought upon to quitt it and leave them once more in possession of their Freedom Some time after this Demetrius died and was succeeded by Antigonus Gonatas who again recover'd Athens put a Garrison into it and left it in the hands of his Successour but upon the Death of Demetrius the Son of Gonatas the Athenians made another â—â—tempt to regain their Liberty and call'd in Aratus to their assistance who tho' he had been signally affronted by them and lain a long time bed-rid of an Infirmity yet rather than fail the City in a time of need was carried thither in a Litter and prevail'd with Diogenes the Governour to deliver up the Piraeeus Munychia Salamis and Sunium to the Athenians in consideration of an hundred and fifty Talents whereof Aratus himself gave twenty to the City And of all these Changes and Successes we have a large account in Pausanias Plutarch and Diodorus Not long after this re-establishment they quarrel'd with Philip King of Macedon who reduc'd them to great Extremities laid waste their Countrey pull'd down all the Temples in the Villages around Athens destroy'd all their stately Edifices and caus'd his Soldiers to break in pieces the very Stones that they might not be serviceable in the reparation of them all which Losses with a great many aggravations are elegantly set forth in an Oration of the Athenian Embassadours to the Aetolians in Livie But the Romans coming to their Assistance Philip was forc'd to forsake his Enterprize and being afterwards entirely defeated left the Grecians in a full possession of their Liberty which at least some part of it they enjoy'd many Years under the Romaâ— Protection CHAPTER VI. Of the State of Athens from it's Confederacy with Rome to Constantine the Great THE Grecians and others that put themselves under the Roman Protection tho' they gilded their condition with the specious Name of Liberty yet were no farther free than it pleas'd those in whose Power they were they were govern'd indeed by their own Laws and had the Privilege of electing their own Magistrates yet their Laws were of small force if they seem'd any way to oppose the Roman Interest and good Pleasure and in the election of Magistrates and ordering publick Affairs tho' every man might give his Voice which way he pleas'd yet if he thwarted the Roman designs or was cold in his Affection to them or which â—as all one but warm in the Defence of the Liberties and Privileges of his Country he was look'd upon with a jealous Eye as a Favourer of Rebellion and an Enemy to the Romans And for no other reason were a thousand of the most eminent Achaeans without any charge or so much as suspicion of Treachery sent Prisoners to Rome where notwithstanding all the Testimonies of their Innocence and the Sollicitations of their Country which never ceas'd to importune the Senate for their Liberty they endur'd an imprisonment of seventeen Years which being expired to the number of thirty of them were releas'd amongst whom was Polybius from whose impartial History you may have an account of all these proceedings which their own Historians endeavour to palliate tho' they cannot denie them all the rest either died in Prison or upon attempting to make their Escape suffer'd as Malefactours And by these and such like means whilst some sought by Flattery and Compliance to ingratiate themselves into the Favour of the Romans others out of Fear and Cowardice resolv'd to swim with the Stream and those few that had Courage and Resolution to appear for their Countrey were little regarded every thing was carried on according to the Desire of
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
Cities of all Greece being says Aristides a Day 's journey in Compass But this seems to be rather a Rhetorical Flourish than a just and true Account for according to the most exact computation the whole Circuit of it contain'd no more than CLXXVIII Stadia that is something above two and twenty Roman Miles But many were the changes of Government and Fortune which it underwent before it arriv'd to this Pitch of Greatness for at the first that which was afterwards the Cittadel was the whole City and was call'd Cecropia from it's first Founder Cecrops who they say was the first that invented the manner of Building Cities and therefore the Athenians Proud of every little pretence to Antiquity us'd to call it by way of Eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the first City Afterwards it chang'd it's first Name of Cecropia and was call'd Athens in Ericthonius's Reign for which several reasons are given but the most Common is that the Name was taken from Minerva whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Protectress of the City indeed almost all Towers and Cittadels were Sacred to this Goddess who is therefore by Catullus call'd Dâ—va tenens in summis urbibus arces Goddess that in Cittadels doth dwell And Eustathius hath remark'd the same upon Homer's sixth Iliad where he tells us Minerva's Temple was in the Trojan Cittadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minerva's Temple in the Cittadel Cecropia was Seated in the midst of a large and pleasant Plain upon the top of a high Rock for as the foremention'd Author observes it was usual for the First Founders of Cities in those Ages to lay the Foundations of them upon Steep Rocks and high Mountains and this they did partly for that such places were a good Defence against Invaders but more especially because they hop'd to be secur'd by them from Inundations which the People of those Times exceedingly dreaded having heard and experienc'd the sad Effects of them under Ogyges and Deucalion Afterwards when the number of Inhabitants was increas'd the whole Plain was fill'd with Buildings which were call'd from their Situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lower City and Cecropia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Upper City The Circuit of the Cittadel was Three-score Stadia it was fenc'd in with wooden Pales or as some say was set about with Olive-Trees and therefore in Xerxes's Invasion when the Oracle advis'd the Athenians to defend themselves with Walls of Wood some were of Opinion they were commanded to enter into the Acropolis and there receive the Enemie which some of them did but after a desperate Resistance were overpower'd by Numbers and forc'd to suffer the sad Effects of their fond Interpretation It was Fortified with a strong Wall one part of which was Built by Cimon the Son of Miltiades out of the Spoils taken in the Persian War and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being on the South-side of the Cittadel Parthenion sive Templum Minervae The North-Wall was Built many Ages before by Agrolas as Pausanias or Eurialus as Pliny and Hyperbius two Brothers that first taught the Athenians the Art of Building Houses whereas till that time they liv'd in Caves They were Tyrrhenians born and by that Nation all sorts of Building are said to have been first begun in Greece and from them Walls and Castles were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Wall was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Founders of it were call'd Pelasgi from their continual wandring and removing from one Countrey to another in the manner of Storks which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydides tells us there was an Execration laid upon any that should build Houses under this Wall because the Pelasgi whilst they dwelt there entred into a Conspiracy against the Athenians And Pollâ—â— adds that it was unlawful to make Ditches or sow Corn here and if any man was taken offending he was apprehended by the Nomothetae and brought before the Archon who was to lay a Fine of three Drachms upon him It was Beautified with Nine Gates and therefore is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but tho' there were many lesser Gates yet the Cittadel had but one great Fore-Gate or Entrance to which they ascended by Steps cover'd with white Marble and it was Built by Pericles with such Magnificence that the expences of it amounted to above a Thousand Drachms The In-side of the Cittadel was adorn'd with innumerable Edifices Statues and Monuments wherein all the Ancient Stories were describ'd at large insomuch that Aristides tells us it lookt like one continu'd Ornament The Description of all these would be tedious and is already perform'd by Meursius who hath with vast industry collected into one Body all the reliques of Antiquity that lay dispers'd here and there in Ancient Authors The most remarkable of them were these The Temple of Minerva call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Victory in which the Goddess was represented having a Pome-Granate in her right Hand and an Helmet in her left and without Wings in memory of Theseus's good Success in Crete the Fame whereof had not reach'd Athens before his Arrival but in other Places Victory was usually represented with Wings It was plac'd at the right Hand of the Entrance of the Cittadel and was Built with white Marble About the middle of the Cittadel was the Stately Temple of Minerva call'd Parthenion because that Goddess preserv'd her Virginity pure and inviolate or because it was Dedicated by the Daughters of Erectheus who were peculiarly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was an Hundred-Foot square It was Burn'd by the Persians but restor'd again by Pericles and enlarg'd Fifty Foot on each side Sr. George Wheeler reports that it is Two-hundred and Seventeen Foot Nine Inches long and Ninety-eight Foot Six Inches broad that it consists altogether of admirable white Marble and both for Matter and Art is the most Beautiful piece of Antiquity remaining in the World The Temple of Neptune Sirnam'd Erectheus which was a double Building and besides other Curiosities contain'd in it the Salt-spring call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was feigned to have burst out of the Earth from a stroke of Neptune's Trident in his contention with Minerva And this Part was Consecrated to Neptune The other Part of the Temple belong'd to Minerva Sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Protectress of the City and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of Cecrops's Daughters of that Name Here was the Sacred Olive produc'd by Minerva and the Goddess's Image which was said to have fallen from Heaven in Ericthonius's Reign it was kept by one or two Dragons call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had a Lamp always burning
of them without question was very great but most of their Names are quite lost and few if any besides these that follow are to be met with in Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Way to Eleusis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt the long Walls leading to the Piraeeus which seems to be the same with that which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the Academy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way near the Prytaneum wherein were Places largely stock'd with Tripods of Brass Curiously wrought amongst which was the Famous Satyr call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being one of the Master-pieces of Praxiteles And concerning these Heliodorus is said to have written an entire Treatise It remains in the next place that I give you an Account of the Buildings of the Lower City In doing which I shall only mention such as were most remarkable or had some History or Custom depending upon them for the rest referring the Reader to Pausanias and Meursius's larger Treatises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stately Edifice in which were kept the Sacred Vtensils made use of at Festivals and all things necessary for the Solemn Processions prepar'd It was plac'd at the Entrance of the Old City which looks towards the Phalerum and adorn'd with many Statues of the Athenian Heroes Indeed there was scarce any place in the City that was not fill'd with such like Representations The Temple of Vulcan or of Vulcan and Minerva not far from Ceramicus within the City seems to have been a publick Prison frequent mention bâ—ing made of Persons Tortur'd there Near this place was the Temple of the Heavenly Venus for they had a Two-fold Venus one of which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former presided over Chaste and pure Love the latter was the Patroness of Lust and Debauchery And as their Natures and Characters were difâ—â—rent so were also the Ceremonies us'd in their Worship They that worshipp'd the former behav'd themselves with all Modesty and Gravity but the latter was pleas'd only with Lewdness and Wantonness Nay Solon permitted publick Strumpets to prostitute themselves in her Temple Besides these Venus had several other Temples dedicated to her as those which were erected upon the Account of Demetrius Poliorcetes to Venus Lamia and Leaena in Honour of two of his Mistresses call'd by those Names Nay so gross Flattery did the Athenians degenerate into that they enroll'd several of his Parasites into the Number of their Deities and Honour'd them with Temples and Altars The Temple of Theseus was erected by Conon in the middle of the City near the Place where the Youth perform'd their Wrestlings and other Exercises of Body and was allow'd the Privilege of being a Sanctuary for Slaves and all those of mean Condition that Fled from the Persecution of Men in Power in memory that Theseus while he Liv'd was an Assister and Protector of the Distressed And a great many other Temples were Consecrated to him in his life Time as grateful acknowledgements of the Benefits he had conferr'd upon the City all which Four only excepted he Dedicated to Hercules and chang'd their Names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had been rescued by him from the King of the Molossians as Plutarch reports out of Philochorus One of these was put to divers other uses for certain Magistrates were created in it by the Thesmothetae Causes also were heard there and it was a publick Prison and therefore a Gaol-bird is wittily call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes such an one Plautus with no less Elegancy names Colonus Carceris The Temple of Theseus is to be seen at this Day and is Built as Sr. George Wheeler reports in all respects like the Temple of Minerva in the Cittadel as to it's Matter Form and Order of Architecture but not so large It is Dedicated to St. George and still remains a Master-piece of Architecture not easie to be parallel'd much less exceeded by any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Temple of Castor and Pollux call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this Place Slaves were expos'd to Sale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple erected in Honour of Iupiter the Olympian it was the most magnificent Structure in Athens being in Circuit no less than Four Stadia which was the reason they were forc'd to support it with Pillars a thing unknown in Athens before that time The Foundations were laid by Pisistratus and many succeeding Governours contributed to the Building of it but it was never compleatly finish'd till Adrian's time which was Seven-hundred Years after the Tyranny of Pisistratus The Temple of Apollo and Pan at the Bottom of the Cittadel on the North-side in a Cave or Grotto call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Apollo was feign'd to have deflowr'd Creusa the Daughter of Erectheus we find it mention'd in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Templum Thesei Temple of the Eight Winds The Temple of Diana Sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in it Women after their first Child us'd to Dedicate their Girdles to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Temple Dedicated to all the Gods who as they were United in one Temple so were they Honour'd with one Common Festival call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was a very magnificent Structure and supported by an Hundred and Twenty Marble-Pillars on the Out-side were all the Histories of the Gods curiously Engraven and upon the great Gate stood two Horses excellently Carv'd by Praxiteles It is to be seen at this Day as Theodore Zygomalas reports in an Epistle to Martin Crusius written A. D. MDLXXV wherein he describes the then present State of Athens The Temple of the Eight Winds omitted by Pausanias but mention'd and describ'd by Sr. George Wheeler out of Vitruvius who reports that such as had made exact Observations about the Winds divided them into Eight as namely Andronicus Cyrrhastes who gave this Model to the Athenians for he Built a Tower of Eight square of Marble on every side of which he Carv'd the Figure of a Wind according to the Quarter it blew from On the top of the Tower he erected a little Pyramid of Marble on the point of which was plac'd a Brazen Triton holding a Switch in his right Hand wherewith turning about he pointed to the Wind that then blew All the Winds answer'd exactly to the Compass and were represented by Figures answerable to their Natures above which were written their Names in large Greek Letters which are these that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurus South-East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsolanus East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coecias North-East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boreas North. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corus North-West 〈◊〉
Porticos and the Walls left Void to admit the Light and the Area of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piazza which was a large Place square or sometimes oblong in the middle of the Gymnasium design'd for Walking and the performance of those Exercises which were not practis'd in the Palaestra or the Deeper Sand or any other place of the Gymnasium such were as some are of opinion Leaping and the Discus 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were distinct Places both in Greece and Rome Xysti were places cover'd at the Top design'd for the Exercise of Wrestlers when the Weather did not permit them to contend in the open Air. Xysta sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Walks open at the Top design'd for Exercises or Recreation in the heat of Summer and milder Seasons of the Winter 10. The Baths in which were Waters hot and cold in different Degrees and in these they refresh'd themselves when they were wearied with Exercise and at other Times Amongst the Ancient Greeks Baths were not much frequented being rarely us'd but after the Accomplishment of some very great Work which requir'd abundance of Labour and Toil as the ending of a War or atchieving any great and painful Enterprize And thus Agamemnon after the Trojan War at his return Home went into the Bath there to Wash away the remembrance of all his past Labours and was slain by the Treachery of his Wife Clytaemnestra In latter Ages they became more common and were frequently us'd for Health or Recreation by both Sexes who at Sparta Wash'd in one common Bath but in other Cities had distinct Places appointed them 11. The Stadium was a large Semicircle in which Exercises were perform'd and for the better convenience of Spectators which flock'd thither in vast Multitudes was Built with Steps one above another that the higher Ranks might look over the Heads of those that were plac'd below them Several of these there were at Athens in their Gymnasia and other Places but the most remarkable was that which was Built near the River Ilissus by Lycurgus and afterwards enlarg'd by Herodes Atticus one of the Richest Citizens Athens ever had it was Built of Pentelick Marble with so great Magnificence that when Pausanias comes to speak of it he tells his Readers That they wou'd hardly believe what he was about to tell them it being a Wonder to all that beheld it and of that stupendous Bigness that one would judge it a Mountain of white Marble upon the Banks of Ilissus Sr. George Wheeler reports that at this Day there remains some of the Stone-Work at the End towards the River but the rest is only a Stadium of Earth above Ground However it 's Figure and Bigness continue tho' the Degrees be all taken away It is a long Place with two parallel sides clos'd up circularly to the East-end and open towards the other end and is about One-hundred Twenty-five Geometrical Paces long and Twenty-six or Twenty-seven broad which gave it the Name of a Stadium which was a measure ordinarily us'd among the Greeks being the Eighth part of a Roman Mile Athens had several Gymnasia of which these Three are of most note Lyceum Academia and Cynosarges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycaeum was Situated upon the Banks of Ilissus it receiv'd it's name from Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom it was Dedicated Nor was it without reason saith Plutarch that this Place was Sacred to Apollo but upon a good and rational Account since from the same Deitie that Cures our Diseases and restores our Health we may reasonably expect Strength and Ability to contend in the Exercises The Building of this Structure is by some ascrib'd to Pisistratus by others to Pericles and others to Lycurgus which makes it probable that all of them might contribute something towards it and perhaps Pisistratus laid the Foundations of it Pericles rais'd it Lycurgus enlarg'd and beautified it This was the Place where Aristotle taught Philosophy and discours'd with â—uch as resorted to him for Instructions walking constantly every Day till the Hour of Anointing for the Greeks usually Anointed before Meals whence he and his Followers were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peripateticks from walking Tho' others report that his walking and discoursing Philosophy with Alexander was the occasion of that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was part of the Ceramicus without the City from which it was distant about Six Stadia so call'd from Academus an old Heroe that when Helena was Stoln by Theseus and conceal'd at Aphidnae discover'd her to Castor and Pollux for which reason he was extremelâ— Honour'd by them during his Life and the Lacedaemâ—nians when in After-ages they made several Incursions into Attica and destroy'd all the Countrey round about always spâ—r'd this Place for his sake But Dicaearchus writes That there were two Arcadians in the Army of Casâ—â—r and Pollux the one call'd Echedemus and the other Marathus from the former that which was afterwards call'd the Academy was then nam'd Echedemia and the Burrough of Marathon had it's Name from the latter Thus Plutarch It was beset with Shady Woods and Solitary Walks fit for Study and Meditation as the Poets and others witness This Verse is cited out of Eupolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Academus Shady Walks And Horace speaks to the same purpose Aâ—que inter sylvas Hecademi quaerere verum In Hecademus Groves to search for Truth At the first it was a desert Place and uninhabited by reason of the Fens and Marshes that were in it and rendred it very Unhealthful but they being drain'd by Cimon it became Pleasant and Delightful and was much frequented by all sorts of People especially such as applied themselves to the Study of Philosophy for they resorted thither in great Numbers to Plato's Lectures who read constantly in this Place and having contracted a Distemper thro' the Unwholsomness of the Air which was not yet wholly rectified and being advis'd by his Physitians to remove his School to the Lyceum made answer That he chose the Academy to keep his Body under least by too much Health it should become wanton and more difficult to be govern'd by the dictates of Reason as Men prune Vines when they spread too far and lop of the Branches that grow too luxuriant I must not forget to add that it was surrounded with a Wall by Hipparchus the Son of Pisistratus who to defray the Charges of it laid so heavy a Tax upon the People that ever after any Chargeable and Expensive business was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Place in the Suburbs near the Lyceum so call'd from a white or swift Dog in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when Diomus was Sacrificing to Hercules snatch'd away part of the Victim It was adorn'd with several Temples Dedicated to Hebe
Alcmena and Iolaus all which bore some Relation to Hercules the chief Deitie of the Place and he also was Honour'd with a Magnificent Temple But there was nothing in it so remarkable a◠the Gymnasium in which Strangers and those that were but of the half Blood or had but one Parent an Athenian were to perform their Exercises because Hercules to whom it was Consecrated was under some illegitimacy and was not one of the immortal Gods but had a mortal Woman for his Mother and therefore Themistocles being but of the half Blood perswaded divers of the Young Noblemen to accompany him to Anoint and Exercise themselves at Cynosarges in doing which he seem'd with some Ingenuity to take away the distinction between the truly Noble and the Stranger and between those of the whole and those of the half Blood of Athens There was also a Court of Judicature in this Place wherein Causes about Illegitimacy were heard and Examination made concerning Persons that lay under a Suspicion of having falsly inserted their Names among the true born Athenians In this Gymnasium Antisthenes instituted a Sect of Philosophers call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cynicks from the name of the Place as some are of Opinion All Theaters were Dedicated to Bacchus and Venus the Deities of Sports and Pleasure to the former of which they are said to owe their Original and therefore Plays Acted in them were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Artificers that labour'd in the Building of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bacchus The most Ancient Theaters were Temporary being compos'd of nothing but Boards plac'd gradually above each other for the convenience of Spectators and therefore they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these slight Buildings had well-nigh prov'd fatal to the Common-wealth for almost the whole City as well the Magistracy and Nobility as those of inferiour Ranks being assembled as their manner was to hear Pratinas Act a Tragoedy the Theater too weak to support the vast weight of thronging Multitudes on a sudden tumbled down and wanted not much of Burying them in it's Ruins This narrow escape made them more cautious and was the occasion of erecting a Theater of Stone for their better security And from this Time the Athenians whose Example the rest of the Grecians follow'd not long after erected fix'd and durable Theaters of Stone commonly of Marble which by degrees were encreas'd to that Magnitude that they exceeded almost all other Buildings in Greece The Figure of Theaters was Semicircular tho' they were not exact Semicircles but contain'd the bigger half of the Circle and therefore Amphitheaters which were made in the same Figure as if two Theaters should be joyn'd together were not nicely Orbicular but Oval They consisted of two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scena and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cavea Scena was a Partition assign'd for the Actors reaching quite crosse the Theater which at the first agreeably to the Ancient simplicity was dress'd with Boughs and Leaves but in more Expensive Ages was adorn'd with Rich and Costly Hangings to hide the management of Machines and other actions of the Players from the Spectators It was either so fram'd as that it might be turn'd round and then it was call'd Versatilis or drawn up and then it was Ductilis and this way is usually practis'd in our Theaters in changing the Prospect It had Three Principal-Gates one upon the Right hand another upon the Left by which were presented meaner and smaller Edifices and a Third in the Middle by which more magnificent Structures as Temples of the Gods or Palaces of Kings were brought in View and on each side of the Gate was a lesser Entrance thro' which the Persons either of Gods or Men were introduc'd by Various Machines and Instruments the Names whereof you may find explain'd in Iulius Pollux The whole Scene was divided into several parts the most remarkable whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place underneath the Floor wherein were kept Brazen Vessels full of Stones and other Materials with which they imitated the noise of Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place upon the Top of the Scene in which all the Machines whereby they presented the various Figures and Prospects were mov'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tiring-Room a Place behind the Scenes wherein the Actors dress'd and adorn'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stage a Place before the Scenes in which the Players Acted And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that Part in which the Chorus us'd to Dance and Sing in the middle of which was plac'd the Pulpit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Partition under the Pulpit appointed for the Musick The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Caevea was appointed for the Spectators and consisted of Three Parts plac'd in equal Degrees one above another the Lowest of which belong'd to Persons of Quality and Magistrates the Middle to the Commonalty the Uppermost to the Women And because Theaters were open at the Top they erected Porticos behind the Caevea whither they retir'd for Shelter in Rainy weather CHAPTER IX Of the Citizens Tribes c. of Athens THE Inhabitants of Attica were of Three sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o◠Free-men 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sojourners 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Servants The Citizens surpass'd the others in Dignity and Power as having the Government in their Hands but were far exceeded by the Slaves in number most of the Free-men maintaining several Servants to attend upon them or do their Business The number of Citizens in in Cecrops's time I have already said was Twenty-Thousand in Pericles's they were not so many as appears from Plutarch and when Demetrius the Phalerean was their Governour they exceeded their first number under Cecrops only by One-thousand at the same time the Forreigners were Ten-thousand and the Slaves Four-hundred-thousand as appears from a Poll instituted at the command of Demetrius and mention'd in Athenaeus Whence it is evident that the Encrease of the Athenians themselves was very inconsiderable but those growing Numbers of Inhabitants that swell'd the City to that Bigness to which it was extended in after-Ages were either of Slaves or Strangers that for the advantage of Trade or other Conveniences came and settled themselves at Athens and of these two Sorts in the time of Cecrops it is probable there were few or none because through the Scarcity of Men in his new-form'd Government for the encouragement of Forreigners to settle there he was forc'd to allow them the same Privileges that were enjoy'd by the Natives And for several Ages after it was no difficult Matter to obtain the Freedom of the City but when the Athenian Power grew Great and their Glorious Actions rendred them Famous thro' all Greece this Privilege was
accounted a very great Favour and granted to none but Men of the greatest Birth or Reputation or such as had perform'd some Notable piece of Service for the Common-wealth Nor was it without much difficulty to be obtain'd even by them Menon the Pharsalian who had sent the Athenians a Supply of Two-hundred Horse in the War against Eon near Amphipolis desired it and was rejected And Perdiccas the King of Macedonia after having assisted them against the Persians could obtain no more than a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immunity from Tribute paid by those that Sojourned amongst them but no right of Suffrage or other Privileges common to the Free-men But this peremptory Stifness which Success and Victory had put into them did not always make them so Obstinate nor hinder but that many Worthies tho' neither equal in Birth or Fortune to the former were enroll'd amongst the Citizens such were Hippocrates the Physitian Eurysaces the Son of Ajax with many others beside the whole City of the Plataeans to which they granted Freedom for their â—ignal Services in the Persian War But by these Grants tho' the number of the Citizens may be said to have been Encreas'd yet nothing was added to the number of the Inhabitants which remain'd still the same because the Persons thus admitted seldom made use of their Privilege and Sued for it rather as a Title of Honour than with a design to be any ways Advantag'd by it This Title could not be conferr'd upon any man without the Consent of Six-thousand Citizens at the least And for fear the Authority or Interest of any Person should sway them to Comply with such Requâ—sts against their Inclinations they gave their Votes privately by casting little Stones into Urns plac'd on purpose in their Assemblies by the Prytanes who were also oblig'd to provide a sufficient Number of Stones for the Suffragants Nay farther till all had done Voting the Strangers that Petition'd for Freedom were not permitted to come into the place of the Assembly And after all this if any one appear'd to be Undeserving of the Honour they had conferr'd upon him an Appeal might be made to the Court which had Power to enquire into the Lives and Conditions of these Persons and deprive such as they sound Unworthy by recalling the Freedom which had been granted thro' the Ignorance and Inconsideration of the Multitude and this Disgrace befel Pytholaus the Thessalian and Apollonides the Olynthian The manner of Admission was by declaring that such an one was incorporated amongst the Denizons of Athens and invested with all the Honours Privileges and Immunities belonging to them and had a Right to partake of and assist at the performance of all their Holy Rites and Mysteries except such as were appropriated to ceâ—tain Noble Families such as were the Eumolpidae Ceryces Cynidae which had certain Priesthoods and Holy Offices peculiar to themselves except also the Offices of the Nine Archons which none but Free-born Athenians were allow'd to Execute Lastly they were admitted into a certain Tribe and Hundred and so the Ceremony ended Free-born Athenians were those that had both or one of their Parents an Athenian and Aristotle tells us that in several Common-wealths at the first Those were accounted Free that were born of a Free Woman but when the Number of Inhabitants increas'd such only were esteem'd Free as were descended from Parents that were both Free And so it câ—me to pass in Athens for Pericles when he flourish'd in the State and had Sons Lawfully begotten propos'd a Law that those only â—â—ould be reputed true Citizens of Athens who were Born of Parentâ— that were both Athenians and having prevail'd with the People to give their consent to it little less than Five-Thousand were depriv'd of their Freedom and Sold for Slaves and those who enduring the Test remain'd in the Government and past Muster for True-born Athenians were found in the Poll to be Fourteen-thousand and Forty Persons in Number But Pericles himself afâ—erwards having lost all his legitimate Sons so far perswaded the Athenians that they cancell'd the Law and granted that he should Enroll his Bastard-Son in the Register of his own Ward by his Paternal Name thinking that by those Losses he had been sufficiently Punish'd for his former Arrogance and Haughtiness and therefore being of Opinion that he had been Shrewdly handled by the Divine Vengeance of which he had run so severe a Gantlope and that his Request was such as became a Man to ask and Men to grant Thus Plutarch But those that were only of the Half-blood when they were inâ—ested with Freedom were always reputed Inferiour and less Hoâ—ourable then those that were of the Whole and several Marks and Customes they had to distinguish them from the others as particuâ—arly that those who had but one Parent an Athenian were not alâ—ow'd to Exercise themselves in any of the Gymnasia that were â—requented by those who had both but only at the Cynosarges a Place â—ithout the City and that this was esteem'd a Mark of Disgrace â—s evident from the Practise of Themistocles who was but of the Half-â—lood of Athens and to take away or at least lessen this Distinâ—tion us'd to Engage the Noble Athenians to go and perform their Exercises with him In the same Place there was a Court of Judiâ—ature where Persons suspected of Illegitimacy were Tryed and â—hose that were found Guilty depriv'd of the Freedom they Falsly preâ—ended to and Sold for Slaves Cecrops after he had settled a Form of Government amongst the Athenians for the better administration of Justice and the prevenâ—ion of Deceit and over-reaching one another in Commerce diâ—ided them into Four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tribes each Tribe he subdivided â—nto three Parts call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and each of â—hese into Thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Families which because they consisted â—f Thirty Men were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that were Memâ—ers of these were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from any â—elation to one another but only because they liv'd in the same â—urrough and were Educated together and joyn'd in one Body or â—ociety the same Persons were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they participaâ—ed of the same Sacrifices and Worshipp'd the same Gods together from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tho' it properly signifies only the Mysteries of â—acchus yet is often taken for the Ceremonies us'd in the Worship of â—ny other Deity The names of the Tribes were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Cecrops for â—t was usual with the Ancients out of an earnest desire of continuing their memories to Posterity to call Cities or Countries or any Monuments that seem'd likely to remain to succeeding Ages by their own Names 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a King of that Name reported by some to have reign'd
Duty it was to Defend them from all Violence and Oppression An hint of this we have in Terence's Eunuchus where Thais puts her self into the Hands of Phaedria's Family CH. Tum autem Phaedriae Meo fratri gaudeo amorem esse omnem in tranquillo 〈◊〉 domus Thais patri se commendavit in clientelam fidem Nobis dedit se My Brother 's good Success in his Amour Doth glad my Soul for Thais now 's his 〈◊〉 Since the Protection of her self she leaves To my old Father's care and managemenâ— Mr. Abell The Person to whom they committed themselves was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might Demand several Services of them iâ— which if they fail'd or if they neglected to Choose a Patron a Law-Suit was commenc'd against them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Goods were Confiscated In consideration of the Privileges 〈◊〉 â—â—em the Common-wealth required them to perform several Duties for instance in the Panathenaea a Festival celebrated iâ— Honour of Mâ—nerva the Men were oblig'd to carry certain Vessels call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Water-Pots and therefore the Men are sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Comedians and the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside tâ—is the Men paid an annual Tribute of Twelve Drachms tho' Hesychius mentioneth Ten only and the Women that had no Sons were liable to be Taxed Six but such as had Sons that paid were excus'd This Tribute was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was exacted not only of those that dwelt in Athens but of all such as settled themselves in any Town of Attica as appears from the instance given us by Lysias in Oropus which was an Athenian Town Situated upon the confines of Boeotia About the time of Xerxes's Invasion upon Greece Themistocles having by his eminent Services rais'd himself to a great Power in the Common-wealth prevail'd so far upon the Athenians that they remitted this exaction and continued the Sojourners in the enjoyment of their Privileges without requiring any such acknowledgment from them How long they enjoy'd this Immunity I cannot tell but it is certain they kept it not long and probably it might be taken from them and the Act repeal'd as soon as Themistocies fell into Disgrace Upon non-payment of this Imposition the delinquent was immediately seiz'd by the Tax-masters and carryed away to the Market set apart for that Purpose call'd by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they were expos'd to Sale by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were Officers concern'd in the publick Revenues And this Fate had the Famous Philosopher Xenocrates undergon had not Lycurgus rescued him out of the hands of the Officers as Plutarch reports Diogenes Laertius tells us he was actually Sold because he had not wherewithal to pay the Tribute but was redeem'd by Demetrius the Phalerean who because he would not Violate the Laws of the City nor yet could endure to see so great and worthy a Person reduc'd to so miserable a Condition restor'd him his Liberty and paid for him what the Tax-masters demanded But tho' these Men were incapable of having any Preferment or bearing any Office in the Common-wealth yet they were not wholly Destitute of Encouragements to the Practice of Vertue and the undertaking of Noble Actions and being serviceable to the Publick For such as signaliz'd themselves by any notable Exploit were seldom pass'd by neglected or unrewarded but were taken into publicâ— Consideration and by a special Edict of People Honoured with an Immunity from all Impositions Taxes and other Duties excepâ— such as were required of the Free-born Citizens and therefore they call'd this Honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Persons that enjoy'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay only an equal Proportion with the Citizens This was a sort of an half Freedom being thâ— same with what we sometimes find call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I havâ— spoken already and was granted to Forreigners that had deserved well of the Publick but not merited enough to be Enroll'd amongsâ— the true Citizens an Instance of which we have in Perdiccas King of Macedon and sometimes in whole Cities and Common-wealths that had by some special Service demonstrated the Kindness and good Affection they bore to Athens two examples of this we have in the Thebans and Olynthians in Theophrastus as he is Cited by Suidas to whom with Harpocration and Hesychius we are oblig'd for this Account I proceed in the next place to speak of the Third and most numerous part of the Inhabitants of Attica I mean the Servants of which there were Two sorts the First was of those that thro' Poverty were forc'd to Serve for Wages being otherwise Free-born Citizens buâ— not having any Suffrage in publick Affairs by reason of their Indigency it being forbidden at some times for this Prohibition was noâ— perpetual that Persons not having such an Estate as was mention'd iâ— the Law should have the Privilege of giving their Voices Theâ—â— were properly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were the most Genteel sort of Servants being only in that State during their own pleasure and necessities and having Power either to change their Masters oâ— if they became able to subsist by themselves wholly to release themselves from Servitude The Second sort of Servants were such as were wholly in the Poweâ— and at the Disposal of their Lords who had as good a Title to them 〈◊〉 to their Lands and Estates a considerable part of which they were Esteem'd They were wholly at their Command to be employ'd as theâ— saw convenient in the worst and most wretched Drudgeries and to be us'd at their discretion Pinch'd Starv'd Beaten Tormented and that in most Places without any appeal to Superiour Powers and Punish'd even with Death it self And which yet farther enhans'd the Misery of their Condition they had no hopes of recovering their Freedom themselves or procuring it for their Posterity but were to continue in the same Condition as long as they liv'd and all the Inheritance they could leave their Children for their Masters not only allow'd but encourag'd them to Marry that they might encrease in Number was the Possession of their Parents Miseries and a Condition scarce any way better than that of Beasts The Ancients were very sensible of the hard Usage Slaves mâ—t with and the earnest desire of Liberty that reign'd in their own Breasts and made them always forward to expose their Lives in the Defence of it was a sufficient Cause to beget in them a Jealousie of the like in other Persons Men being generally very apt to suspect others of the same Passions and Inclinations which themselves have been guilty of And we find them very Industrious to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the Magistrates and Common People liv'd conformably to the Laws and to Punish the Stubborn and Disobedient To this End in publick Assemblies they had Seats appointed with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might be ready to Oppose any Man that should Act contrary to the Laws and receiv'd Customs or Promote any thing against the publick Good As a Token of the Honourable Station they were plac'd in they always wore a white Ribband in the Solemn Games and publick Shows and had Chairs erected for them over-against those of the Nine Archons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a Thousand in Number their Office was not as the Name seems to imply to enact new Laws by their own Authority for that could not be done without the approbation of the Senate and the People's ratification but to inspect the old and if they found any of them useless or prejudicial as the State of Affairs then stood or Contradictory to another they caus'd them to be abrogated by an Act of the People Beside this they were to take care that no Man should Plough or Dig deep Ditches within the Pelasgian Wall to apprehend Offenders and send them to the Archon CHAPTER XIV Of the Athenian Magistrates THE Treasurers and General Receivers of Athens were of several Sorts but before I proceed to give an Account of their Offices it will be necessary to premise a word or two concerning the publick Revenues which are by the Accurate Sigonius divided into these four following Sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie those Revenues that were brought in by Lands Mines Woods and other publick Possessions set apart for the use of the Common-wealth and the Tributes paid by the Sojourners and the Free'd-Servants as also the Customs required of certain Arts and Trades and particularly of Merchants for the exportation and importation of their Goods 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the annual Payments exacted of all their Tributary Cities which after Xerxes's Overthrow were first levy'd by the Athenians as Contributions to enable them to carry on the War in case as was fear'd the Enemy should make a new Invasion upon them The first Collector of this Tax was Aristides who as Plutarch reports in his Life assess'd all particular Persons Town by Town according to every Man's Ability and the Sum rais'd by him amounted to Four-hundred and Sixty Talents To this Pericles added near a Third part proceeds my Author for Thucydides reports that in the beginning of the Peâ—oponnesian War the Athenians had coming in from their Confederates Six-hundred Talents After Pericles's Death the Orators and Men Powerful amongst the People proceeded to encrease it by little and little till it amounted to One-thousand and Three-hundred Talents and that not so much because of the extraordinary Expensiveness of the Wars as by exciting the People to Largesses Play-house-expences and the erecting of Statues and Temples 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Taxes laid upon the Citizens as well as Sojourners and Free'd-Servants by the Order of the Assembly and Senate for the defraying of extraordinary Charges occasion'd by long and unsuccesful Wars or any other Means 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Fines and Amercements all which were carried into the Exchequer except the Tenth part that was given to Minerva and the Fiftieth part which belong'd to the rest of the Gods and the Heroes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having said thus much of the publick Money I shall now proceed to the Persons that had the Disposal and Management of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was elected by Lot out of the Prytanes and had in his Custody the Keys of the publick Exchequer which Trust was thought so great that no Man was permitted to enjoy it above once Of the rest of the Honours and Offices of this Magistrate I shall speak in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Ten in number and together with those that had the care of the Money design'd to be expended upon publick Shows had the Power of letting out the Tribute-money and all the Revenues and Selling Estates that were Confiscated all which bargains were ratified in the name of their President Beside this it was their Office to Convict such as had not paid the Tribute call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sell them by Auction Under these were certain inferiour Officers call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose business it was to Collect the publick Money for such as had Leases of the City's Revenues whom they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were always Persons of good Credit themselves and beside their own Bonds were oblig'd to give other Security for the payment of the Money due according to their Leases in which if they fail'd any longer than till the Ninth Prytanea they were under a Forfeiture of twice the Principal to be paid by themselves or their Sureties upon neglect of which they were all cast into Prison and their Estates confiscated After the expulsion of the Thirty Tyrants certain Officers call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Created with power to take cognizance of all Complaints about the confiscation of Goods as appears from an Oration of Lysias in behalf of Nicias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Officers that Rated all those of whom Taxes and Contributions were requir'd according to every Man's Ability kept the publick Accounts and Prosecuted such as were behind hand with their Contributions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Ten General Receivers to whom all the publick Revenues Contribution-money and Debts ow'd to the publick were paid which done they Register'd all their Receptions and cross'd out of the publick Debt-book such as had discharg'd their Debts in the presence of the whole Senate If any Controversie happen'd about the Money or Taxes they had power to decide it except it was a difficult and knotty Point or of high Concern for such they referr'd to the hearing of some of the Courts of Judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a publick Notarie appointed at the first institution of the Office by Election and afterwards by Lot to take a Counter-pain of the Accounts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the prevention of all Deceit and Mistakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the same Offices in the Tributary Cities that belong'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own Territories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those that receiv'd the Money due to the City from Fines laid upon Criminals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those that receiv'd that part of the Fines which was due to Minerva and the rest of the Gods which was done before the Senate They were Ten in Number were chosen by Lots out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nobles and had power of remitting any Man's Fine if it was made appear to them that the Magistrates had unjustly impos'd it Pollux tells us they were the same with those they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these as the
Scholiast upon Aristophanes reports us'd to receive not only the Money due to the Gods from Fines but other Incomes design'd for Civil Uses and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributed amongst the Judges and therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were so nam'd q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were a kind of Priests and us'd to claim as their Due the Reliques of Sacrifices amongst which were the Skins and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Officers appointed upon extraordinary Occasions to enquire after the publick Debts when thro' the neglect of the Receivers or by other means they were run up to large Sums and began to be in danger of being lost if they were not call'd in The distinction of the Officers hitherto mention'd has been taken chiefly from the different Receptions of the publick Money I shall proceed in Sigonius's method and give you an account in the next place of those that were distinguish'd by the different manners of disbursing it And to this End you must know the Publick Treasure was divided into Three sorts according to the various Uses in which it was employ'd the First they call'd 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such as were expended in civil Uses 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were required to defray the Charges of the War 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were consecrated to pious Uses in which they included the Expences at Plays publick Shows and Festivals because most of them were celebrated in Honour of some of the Gods or in Memory of some deceas'd Heroe and Pollux tells us the Money given to the Judges and the People that met in the publick Assemblies was call'd by this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the principal Treasurer being far superiour to all the rest in Honour and Power created by the People and continu'd in his Office for Five Years after which if he had behav'd himself with Honesty and Integrity it was an usual thing for him to be elected a Second and Third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been one that kept a Counterpain of the chief Treasurer's accounts to preserve them from being falsified or corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Pay-master General of the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the disposal of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Uses above mention'd But the greatest and most troublesome part of his Office consisted in distributing them to the Poor Citizens to buy Seats in the Theater which Custom was first â—egun and enacted into a Law by Pericles to ingratiate himself with â—he Commonalty for as Libanius observes in the Primitive Ages â—f the Common-wealth when the Theaters were compos'd of Wood â—he People being eager of getting places us'd to quarrel among themâ—elves and sometimes Beat and Wound one another to prevent â—hich inconvenience it was order'd that every one before he enter'd â—nto the Theater should pay two Oboli or a Drachm according to Harpocration for admittance and least by this means the Poorer sorâ—â—hould be depriv'd of the pleasure of Seeing every Man was allow'd â—o demand that Sum of the publick Exchequer CHAPTER XV. Of the Athenian Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so call'd from their Office which was to lay in Corn for the use of the City and to this end the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to furnish them with as much Money as they had occasion for Athens was Seated in a barren and unfruitful Countrey that was noâ— able to furnish it 's own Inhabitants with necessary Provisions whereby they were forc'd to â—etch Corn from Forreigâ— Nations and supply their own Wants by the Superfluities of others and this it was that caus'd them to institute this Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Fifteen in Number Ten of which Officiated in the City and Five in the Piraeeus their business was to take care that Corn and Meal should not be Sold at too dear a Price and to appoint the size of Bread Nearly related to these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office was to see that the Measures of Corn were jusâ— and equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Ten in Number Five belonging to the City and as many to the Piraeeus Their business lay in the Market where they had the care of all Vendibles except Corn and were especially oblig'd to see that no Man wrong'd or any way circumvented another in Buying or Selling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 werâ— Officers that inspected all sorts of Measures excepâ— those of Corn there were Five of them in the City and double thaâ— number in the Piraeeus in which the greatest Mart in Attica was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Officers that belong'd to the Haven they were Ten in number and the Chief part of their business was to take care that two parts at least of all the Corn that was brought into the Port should be carry'd into the City and that no Silver should be exported by any Private person except such as design'd to Trade in Corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had Cognizance of Controversies that happen'd between Merchants and Mariners and examin'd Persons that being the Children of Strangers both by the Father and Mother's side had by fraud inserted their Names into the publick Register thereby claiming the Privileges of Free-born Citizens this they did upon the Twenty-sixth of every Month. Not much different from these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Sigonius and Emmius's account of them only they were to hear such Causes in matters of Trade as requir'd dispatch and could not be differr'd to the Monthly Sessions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Pollux tells us that beside those Tryals they had Cognizance of Controversies about Feasts and publick Entertainments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were publick Scavengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Surveyors of the Ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those that took care of the Aquae-ducts and other Conveyances of Waters But the Fountains belong'd to othâ—â— Officers call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Offices of these Four are bâ— Aristotle comprehended under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Officers with whom was entrusted the Care Contrivance and Management of all publick Edifices except the City-Walls for which there were peculiar Curators call'd from their Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose number was usually the same with that of the Tribes every one of which had the choice of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as Occasion requir'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in number Ten and as their Name imports took care that the Young-men behav'd themselves with Sobriety and Moderation For the same end the Thesmothetae us'd â—o walk about the City in the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Scholiast upon Sophocles tells us that this Name was given them from Pylades the Friend of Orestes who was the first that was arraign'd in this Court having assisted in the Murder of Clytaemnestra Sometimes they met at Delphi where they were entrusted with the care of Apollo's Temple and the Pythian Games which were celebrated in that Place the Situation of which rendred it very commodious for them to Assemble in for it was Seated in the midst of Greece as the Geographers tell us The Persons that compos'd this Assembly were according to Pausanias the Representatives of the Ionians amongst whom the Athenians were included Dolopeans Thessalians Aenianians Magnesians Meleans Phthians Dorians Phocians and the Locrians that Inhabited near Mount Cnemis and were call'd upon that account Epicnemidii Strabo reports that at their first Institution they were Twelve in Number and were delegated by so many Cities Harpocration also and Suidas reckon up Twelve Nations of which this Council consisted viz. Ionians Dorians Perrhaebians Boeotians Magnesians Achaeans Phthians Melians Dolopians Aenianians Delphians Phocians Aeschines reckons only Eleven instead of the Achaeans Aenianians Delphinians and Dolopians placing these Three only viz. Thessalians Oetaeans Locrians Afterwards in the Time of Philip King of Macedon and Father of Alexander the Great the Phocians having ransacked and spoil'd the Dâ—â—phian Temple were by a Decree of the Amphictyones Invaded by the rest of the Grecians as a Sacrilegious and Impious Nation and after a Ten-Years War depriv'd of the Privilege of sitting amongst them together with their Allies the Lacedaemonians who were one part of the Dorians and under that Name had formerly Sate in this Assembly and their vacant Places were supply'd by the Macedonians who were admitted in return of the good Services they had done in the Phocian War But about Sixty-eight Years after when the Gauls under the Command of Brennus made a terrible Invasion upon Greece Ravaging and Destroying all before them sparing nothing Sacred or Prophane and with a Barbarous and Sacrilegious Fury Robb'd and Despoil'd the Dâ—â—phian Temple the Phocians behav'd themselves with so much Gallantry signalizing themselves in the Battel above the rest of the Grecians that they were thought to have made a sufficient Atonement for their former Offence and restor'd to their Ancient Privilege and Dignity In the Reign of Augustus Caesar they suffer'd another Alteration for that Emperour having worsted Antony in a Sea-fight at Actium in Memory of that Victory Founded a new City call'd it Nicopolis and was desirous that it's Inhabitants should be admitted into this Assembly and to make Way for them ordered that the Magnesians Mâ—leans Phthians and Aenianians who till that Time had distinct Voices should be number'd with the Thessalians and send no Representatives but such as were common to them all and that the Right of Suffrage that formerly belong'd to those Nations and the Dolopians a People whose State and Name were extinct long before should be given to the Nicopolitans Strabo who flourish'd in the Reigns of Augustus and Tiberius reports that this Council as also the general Assembly of the Achaeans was at that Time dissolv'd but Pausanias who liv'd many Years after under Antoninus Pius assures us that in his Time it remain'd entire and that the number of the Amphictyones was then Thirty being delegated by the following Nations viz. the Nicopolitans Macedonians Thessalians Boeotians who in former Times were call'd Aeolians and Inhabited some Parts of Thessaly Phocians Delphians Locrians call'd Ozolae with those that lie opposite to Euboea Dorians Athenians and Euâ—oeans This Assembly had every Year only two set Meetings one in the beginning of Spring the other in Autumn except some extraordinary Occasion called them together The Design of their Meetings was to determin publick Quarrels and decide the Differences that happen'd between any of the Cities of Greece when no other Means were left to compose them Their Determinations were always receiv'd with a great deal of Respect and Veneration and held inviolable the Grecians being always ready to joyn against those that rejected them as common Enemies An Assembly of Neighbouring Cities met to Consult about the common Good seems usually to have been call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beâ—ide the Famous one already spoken of Strabo mentions another held in the Temple of Neptune at Troezen at which the Delegates of the Seven following States were present viz. Hermione Epidaurus Aegina Athens the Prasians Nauplians and the Orchomenians of Boeotia CHAPTER XVII Of the Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Publick Assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Assembly of the People met together according to Law to Consult about the Good of the Common-wealth It was of two sorts the First of which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in them the People confirm'd and ratified the Decrees of the Senate or rather because they were held upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Days constant and appointed by Law They were held four Times in Five and Thirty-days which was the time that each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Company of Prytanes presided in the Senate The first Assembly was employ'd in approving and rejecting Magistrates in hearing Actions call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proposals concerning the publick Good as also in hearing the Catalogue of such Possessions as were confiscated for the Service of the Common-wealth and several other things The second made Provision both for the Community and Private Persons and it was permitted every Man to prefer any Petition or speak his Judgement concerning either of them In the third Audience was given to the Embassadors of Forreign States The fourth was wholly taken up with Religion and matters relating to the Divine Worship The First Assembly was upon the Eleventh Day of the Prytanea the second upon the Twentieth the third upon the Thirtieth the fourth upon the Thirty-third Some there are that reckon by the Month and tell us that they had three Assemblies every Month upon the First Tenth and Thirtieth Days or upon the Tenth Twentieth and Thirtieth But the former Computation seems to be more agreeable to the Custom of the Ancient Athenians amongst whom were Ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the number of their Tribes each of which Rul'd Thirty-five Days in which they had Four Assemblies Afterwards the number of the Tribes being encreas'd by an Accession of two New ones the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were also Twelve in number each of which rul'd a Month and then perhaps Ulpian's Computation might take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the People were summon'd together whereas in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they met of their own
Accord without receiving any Notice from the Magistrates as Ulpian observes The Persons that summon'd the People were commonly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Names because the Occasion of these extraordinary Assemblies was for the most part the coming on of some sudden unexpected and dangerous War sometimes the Prytanes if the Senate so order'd it as they usually did when any Civil Affairs in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not concern'd requir'd a quicker Dispatch than could be given them in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pollux or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius calls them were Assemblies held upon some very weighty and momentous Affair to which they summon'd not only those Citizens that resided in the City but all that liv'd in the Countrey or were in the Ships then at Anchor in the Haven The places where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Assembled were several as First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Market-place and there not the Athenians only but most other Cities had their publick Meetings because it was usually very capacious Hence the Assemblies themselves came to be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to make a Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Harpocration observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Place near the Cittadel so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was fill'd with Stones or Seats set close together or from the Crowds of Men in the Assemblies and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Comedians taken for the Thronging and Pressing of a Multitude It was remarkable for nothing more than the meanness of it's Buildings and Furniture whereby in Ages that most affected Gaiety and Splendor it remain'd a Monument of the Ancient Simplicity The Theater of Bacchus in later Times was the usual place in which the Assemblies were held but even then Pnyx was not wholly forsaken it being against Law to Decree any Man a Crown or Elect any Magistraâ—es in any other Place as Pollux or at least the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius reports The Ordinary Assemblies were held in the fore-mention'd Places but such as were call'd upon extraordinary Occasions were not confin'd to any certain Place being sometimes held in the Piraeeus where there was a Forum call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munychia or any other Place capacious enough to contain the People The Magistrates that had the care and management of these Assemblies were the Prytanes Epistata and Proedri The Prytanes sometimes call'd the People together and always before their meeting set up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some place of general Concourse in which was contain'd the Matters to be consulted upon in the following Assembly to the end that every Man might have time to consider of them before he gave his Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so call'd from the first places which they had in the Assemblies Whilst the Tribes of Athens were no more than Ten the Proedri were Nine in number being appointed by Lots out of the Nine Tribes which at that time were exempted from being Prytanes Their Business was to propose to the People the Things they were to deliberate upon and determin in that Meeting at the End of which their Offices expir'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Assembly was chosen by Lots out of the Proedri the chief part of his Office seems to have consisted in granting the People Liberty to give their Voices which they were not permitted to do till he had given the Signal If the People were remiss in coming to the Assemblies the Magistrates us'd their utmost Endeavours to compel them they shut up all the Gates that only excepted thro' which they were to pass to the Assembly they took care that all Vendibles should be carried out of the Market that there might be nothing to divert them from appearing and if this was not sufficient the Logistae whose business this was took a Cord dy'd with Vermilion with which they detatch'd two of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Market where one of them standing on one side and another on that which was opposite pursu'd all they found there and mark'd with the Cord as many as they caught all which had a certain Fine set upon them as the Scholiast upon Aristophanes observes at this Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They in the Forum chat and up and down Scamper t' avoid the Cord Vermilion-dy'd Mr. Abell If any Boisterous and Tempestuous Weather or sudden Storm which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Earth-quake happen'd or any Inauspicious Omen appear'd the Assembly was immediately adjourn'd But if all things continu'd in their usual Course they proceeded in this Manner First the place where they were appointed to meet was purified by killing young Pigs which as was usual in such Lustrations they carried round about the utmost Bounds of it on the outside of which no Man was permitted to stand because those places were accounted Prophane and Unsanctified and therefore unfit for the transacting business of so great consequence as that in which the Welfare and Safety of the State was nearly concern'd this we learn from Aristophanes in whom the publick Cryer warns the People to stand on the inside of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they call'd the Sacrifices Offer'd at Expiations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Person that Officiated in the Lustration was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Pollux The Expiatory Rites being ended the publick Cryer made a Solemn Prayer for the Prosperity of the Common-wealth and the good Success of their Counsels and Undertakings For amongst the Primitive Heathens all things were carried on with a great shew of Piety and Devotion and so great a share they thought their Gods had in the management of Human Affairs that they never undertook any thing of Weight or Moment especially in publick Business without having first invok'd their Direction and Assistance Then he pronounc'd a bitter Execration against such as should endeavour any thing in that Assembly to the Prejudice of the Common-wealth praying That he and his whole Family might be made remarkable examples of the Divine Vengeance Then the Proedri propos'd the things that were to be Consulted about and repeated the Decree of the Senate which in most businesses of Importance took care that nothing should be propos'd to the Assembly before it had pass'd their House Then the People were ask'd whether the Senate's Decree should pass into a Law and this they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being antecedent to the final determination If they approv'd it Good if not a Consultation was to be held about it in this Method
by an higher Tribunal Then the two Parties were plac'd upon two silver Foot-stools the Accuser was plac'd upon the Stool of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Injury the Prisoner upon the Stool of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Impudence or according to Adrian Iunius's Correction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Innocence these were two Goddesses to which Altars and afterwards Temples were erected in the Areopagus The Accuser in this place propos'd three Questions to the Prisoner call'd by Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to each of which he was to give a distinct Answer The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you guilty of this Murder to which he made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty or Not guilty Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why did you commit this Murder Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who were your Partners and Accomplices in the Fact In the next place the two Parties impleaded each other and the Prisoner was allow'd to make his Defence in two Orations the first of which when he had ended he was permitted to secure himself by Flight and go into voluntary Banishment if he suspected the goodness of his Cause which Privilege if he made use of all his Estate was confiscated and expos'd to Sale by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the primitive Times both Parties spoke for themselves but in later Ages they were permitted to have Counsel to plead for them But whoever it was that spoke he was to represent the bare and naked Truth without any Preface or Epilogue without any Ornaments Figures of Rhetorick or any other insinuating Means to win the Favour or move the Affections of the Judges Both Parties being heard if the Prisoner was resolv'd to stand the Tryal they proceeded to give Sentence which they did with the most profound Gravity and Silence hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be proverbial Sayings tho' some derive them from their Reâ—erveâ—ness and severe Gravity and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken for a grave majestick rigid Person and others from the grâ—at care they took to conceal the Transactions of their Senate of which the Poet speaks Ergo occulta reges ut Curia Martis Athenis The manner of giving Sentence was thus There were plac'd in the Court two Urns one of which was of Brass and they call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the place it stood in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Votes cast into it pronounc'â— the Accusation valid and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they decree'â—â—he death of 〈◊〉 â—â—isoner The second Urn was of Wood being plac'd behind the former into it they that acquitted the Prisoner were to cast thâ—ir Suffrages for which reasons it was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards the Thirty Tyrants having made themselves Maâ—ters of the City order'd them to give thâ—ir Voices in a manner more publick and open by casting their Calculi upon two Tables the former of which contain'd the Suffrages that acquitted the latter those that condemn'd the Prisoner to the End that it might be known which way every Man gave his Voice and how he stood affected to their interest and Proceedings Beside the Crimes that came peculiarly under their Cognizance there were sometimes others brought before them in which their Sentence was not final or decretory for there lay an Appeal to the Court to which they properly belong'd as Sigonius observes The Senators of Areopagus were never rewarded with Crowns for their Services being not permitted to wear theâ— but receiv'd a sort of Maintenance from the Publick which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Meursius has observ'd out of Lucian that they had the same Pension that was allotted to some other Judges viz. three Oboli for every Cause they gave judgment upon Their Authority was preserv'd to them entire till the time of Pericles who because he could not be admitted amongst them as never having born the Office of an Archon employ'd all his Power and Cunning against them and having gotten a great Interest with the Commonalty so embroil'd and routed their Senate by the assistance of Ephialtes that most of the Causes and Matters which had been formerly try'd there were discharg'd from their Cognizance From this time the Athenians being in a great measure free'd from the restraint that had been laid upon them began sensibly to degenerate from their anciâ—nt Vertue and in a short time let loose the Reins to all manner of Licentiousness and therefore are compar'd by Plutarch to a wild unruly Horse that having flung his Rider would be govern'd and kept in no longer The same Vices and Excesses that were practis'd in the City crept in by degrees amongst the Areopagites themselves and therefore Demetrius one of the Family of the Phalerean being censur'd by them as a loose Liver told them plainly that if they design'd to make a Reformation in the City they must begin at Home for that even amongst them there were several Persons of as bad and worse Lives than himself and which was a more unpardonable Crime than any that he had been guilty of several that debauch'd and corrupted other Men's Wives and were themselves corrupted and seduc'd by Bribes CHAPTER XX. Of some other Courts of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Court of Judicature instituted in the Reign of Demophoon the Son of Theseus upon this Account Some of the Argives under the Conduct of Diomedes or as others say of Agamemnon being driven in the Night upon the Coasts of Attica landed at the Haven of Phalerus and supposing it to be an Enemies Country went out to spoil and plunder it The Athenians presently took the Alarm and having united themselves into one Body under the Conduct of Demophoon repuls'd the Invaders with great Loss killing a great many of them upon the place and forcing the rest to retire into their Ships but upon the approach of Day Acamas the Brother of Demophoon finding amongst the dead Bodies the Palladium or Statue of Minerva brought from Troy discover'd that the Persons they had kill'd were their Friends and Allies whereupon having first advis'd with an Oracle they gave them an honourable Burial in the place where they were slain consecrated the Goddess's Statue erecting a Temple to her and instituted a Court of Justice in which Cognizance was taken of such as were indicted for involuntary Murders The first that was arraign'd in it was Demophoon who in his return from the fore-mention'd Conflict kill'd one of his own Subjects by a sudden turn of his Horse Others report that Agamemnon being enrag'd at the loss of his Men and diâ—â—aâ—isfied at Demophoon's rash and hasty Attempt upon them referâ—'d the Quarrel to the decision of Fifty Athenians and as many Argians whom they
therefore as a greater obligation to Justice they took an Oath that they would give Sentence without Partiality The determination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to refer any thing to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAPTER XXIII Of the Publick Judgments Actions c. THE Athenian Judgments were of two sorts Publick and Private the former were about such Crimes as tended to the prejudice of the State and were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter comprehended all Controversies that happen'd between private Persons and were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did they only differ as to their Matter but in the whole Process and Management of them and particularly in this that in private Actions no Man could prosecute the Offender beside the Party injur'd or some of his near Relations whereas in the Publick the Laws encourag'd all the Citizens to revenge the publick wrong by bringing the Criminal to condign punishment The publick Judgments were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Action laid upon such as had been guilty of any of the following Crimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wound given out of Malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firing the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conspiracy against any Person 's Life or the Crime of the City-Treasurers that enter'd into the publick Debt-book Persons not indebted to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoredom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelibacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refusing to serve in the Wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desertion of the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desertion of a Man's Station as when any Person refus'd to serve on Foot and listed himself amongst the Horse-men which by Solon's Laws was esteem'd as great a Crime as a total Desertion of the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cowardice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desertion of the Fleet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refusing to Serve and Fight in the Fleet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loosing a Man's Shield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Action against those that falsly charg'd others and sued them for publick Debts which Harpocration calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this seems rather to have been an Action for false Arrests according to Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barretry or false Accusation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking Bribes to manage any publick Affair or pervert Justice nor was it thought enough to punish the Receiver but the Person also that offer'd Bribes was prosecuted and the Action laid against him call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Action in Causes about Freedom of the City was by a peculiar Name term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beating a Free-man or binding him as they us'd to do Slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasing a Name out of the publick Debt-book before the Debt was discharg'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digging a Mine without acquainting the publick Officers For before any Person could dig a Mine he was oblig'd to inform certain Officers appointed by the People of his Design to the end that the twenty-fourth part of the Metal might be reserv'd for the publick Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was against Magistrates that had neglected to give up their Accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such as in proposing a new Law acted contrary to the old and established Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was against Magistrates Embassadors or other Officers that had mis-employ'd the publick Money or committed any other Offence in the Discharge of their several Trusts That against Embassadors was sometimes by a peculiar Name call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Probation of the Magistrates and Persons employ'd in publick Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Action against Persons disaffected to the Government and such as impos'd upon the People against Sycophants and such as at the celebration of any Festival had caus'd an uproar or committed any thing undecent and unsuitable to the Solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was when any Person being sued for Debts said to be due to the Publick pleaded that they were falsly charg'd upon him withall producing all the Money he was possess'd of and declaring by what means it came into his Hands Suidas adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for an Action against such as neither paid the Fines laid upon them before the ninth Prytanea following their Sentence nor were able to give sufficient Security to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sometimes the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we learn from Suidas but was also usually taken for the Account of Estates given at the Exchange of them together with publick Employments For when any Man would excuse himself from any troublesome and chargeable Trust by casting it upon another richer than himself the Person produc'd by him had power to challenge him to make an Exchange of Estates and thereby compell him to undergo the Office he had before refus'd 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was commonly taken for the discovery of any hidden and conceal'd Injury but more peculiarly signified an Action laid against such as exported Corn out of Attica imbezzled the publick Revenues and converted them to their own private Use or appropriated to themselves any of the Lands or other Things that of right belong'd to the Common-wealth It is sometimes taken for an Action against those that were Guardians to Orphans and either wholly neglected to provide Tenants for their Houses and Lands or let them at too easie a rate 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was against such as committed any Action or affected any Place of which they were uncapable by Law as when a Person disfranchis'd or indebted to the Publick sued for Offices in the State or took upon him to determine Controversies in a judicial Way Also against those that confess'd the Crimes laid to their charge without standing the Tryal 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the carrying a Criminal taken in the Fact to the Magistrate If the Accuser was not able to bring him to the Magistrate it was usual to take the Magistrate along with him to the House where the Criminal lay conceal'd or defended himself and this they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an Action against such as protected Persons guilty of Murder by which the Relations of the deceased were impower'd to seize three Men in the City or House whither the Malefactor had fled till he were either surrendred or satisfaction made some other way for the Murder 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of three sorts the first
her own at any time from a stranger never Another thing required of every Person that came to the solemn Sacrifices was that he should be purified by Water to which end at the entrance of the Holy-place there was a Vessel full of Holy-water in which sometimes was put a branch of Laurel saith Pliny with which the Priest besprinkled all that enter'd whence the Vessel was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from besprinkling Spondanus tells us that before the Sacrifices of the Celestial Gods the Worshippers had their whole Bodies wash'd or if that could not be at least their Hands but for those that perform'd the sacred Rites to the Infernal Gods a small sprinkling was sufficient Sometimes they wash'd their Feet as well as Hands whence come the Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin illotis manibus illoâ—is pedibus which are usually applied to Men that undertake any thing without due Care and Preparation Porphyry tells us there was a Programma six'd up that no Man should go beyond the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he had wash'd his Hands and so great a crime was it accounted to omit this Ceremony that Timarchides hath related a Story of one Asterius that was struck dead with Thunder because he had approach'd the Altar of Iupiter with unwash'd Hands Nor was this custom only us'd at solemn Sacrifices but also at the smallest parts of their Worship Hector tells us he was afraid to make so much as a Libation to Iupiter before he had wash'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dread with unwash'd hands to bring My incens'd Wine to Iove an Offering Mr. Abell And Telemachus is said in Homer's Odysses to have wash'd his hands before he durst venture to pray to the Gods This they did out of a conceipt that thereby they were purified from their Sins and withall signifying that nothing impure or any way polluted must approach the Deities On the same account they were sometimes so superstitious as to wash their Cloaths as Homer relates of Penelope before she offer'd Prayers to the Gods Whoever had committed any notorious Crime as Murder Incest or Adultery was forbidden to be present at these holy Rites till he had been purified and Pausanias speaks of a Temple dedicated by Orestes to the Eumenides into which if any such person enter'd tho' with a design only to see it he was immediately seiz'd by the Furies and lost the use of his Reason Nay even one that had return'd from a Victory over his lawful Enemies might not sacrifice or pray to the Gods before purification and therefore Hector in the place before-cited adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is impious while I 'm thus besmear'd with gore To pay my Vows and mighty Iove adore Mr. Abell All that were allow'd to be present they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. such were Servants at some places Captives unmarried Women and all Bastards within the City of Athens except in the Temple of Hercules at Cynosarges because Hercules himself was under some illegitimacy being not one of the great Immortal Gods but having a Mortal Woman for his Mother It was also unlawful for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Temple of the Eumenides saith Hesychius and after him Phavorinus Now those are so call'd that had been thought dead and after the celebration oâ— their Funeral Rites unexspectedly recover'd or those that after a long absence in forreign Countries where it was believ'd they were dead return'd safe home Such Persons at Athens were purified by being let thro' the lap of a Woman's Gown that so they might seem to be new born and were then admitted to the holy Rites it would be very tedious to mention all those that were accounted prophane at particular Sacrisices or Places I shall only therefore in general add that before the Ceremonies were begun the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sometimes the Priest with a loud voice commanded them all to be gone as in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which saying Virgil hath imitated procul ô procul este profani Conclamat Vates totoque absistite luco Distance away cryes out the Priest aloud Ye profane miscreants and unhallow'd Crowd Set not one Foot within this sacred Grove Mr. Abell Orpheus commands the doors to be shut against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'll sacred Oracles to them proclaim Whom Vertue doth with quickning heat inflame But the Prophane let them be all shut out Mr. Abell Sometimes the sacred part of the Temple was divided from the unhallowed by a Cord beyond which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not permitted to pass this Cord is call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore they that were not admitted to the holy Rites are call'd by Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated by a Cord. It remains that I speak something of the manner of Purifying themselves the most usual was by washing with Water of which before They had sometimes the Water carried round them and sprinkled on them with a branch of Laurel or Olive after this manner were Châ—rinaeus's Companions purified in Virgil Idem ter socios pura circumtulit unda Spargens rore levi ramo foelicis Olivae Then carry'ng Water thrice about his Mates And sprinkling with an Olive sprig their Fates Good Chorinaeus wisely expiates This manner of surrounding was us'd in almost all sorts of Purification whence it is that most of the words that signifie any kind of it are compounded with the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And amongst the Romans this Custom was so universal that the word lustro which properly signifieâ— to purifie or expiate in Virgil signifies to surround or go about dum montibus umbrae Lustrabunt convexa while shades of Trees Shall circuit Mountains round Mr. Abell They sometimes us'd Brimstone mixing it with Salt-water this done the Priest took a branch of Laurel or a lighted Torch and sprinkled the Person on all sides whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purifie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brimstone of this Custom Iuvenal makes mention cupâ—rent lustrari siqua darentur Sulphura cum taedis si foret humida laurus Oh! how they 'd wish their mis'ry to redress And expiate their direful wickedness With Torches Sulphur and wet Laurel Mr. Abell Ovid tells us this was done three times Terque senem flamma ter aqua ter sulphure lustrat Thrice sev'rally with Water Sulphur Torch Medea purifi'd old Aeson There was another way of purifying also by Fanning the Persons in the Air as Grangaeus hath observ'd I shall but mention two sorts more spoken of by Theophrastus
making Predictions and therefore it was one of his Offices to preside over and inspire all sorts of Prophets and Diviners but this was only in subordination to Iupiter and by converse with and participation from him as Aeschylus gives us to understand when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Send quickly send for so by Iove inspir'd Phoebus commands Mr. Hutchin On the same account in another place when he brings in Apollo commanding Men to reverence his own Oracles He adds They must also pay due respect to those of Iupiter without mentioning any of the other Prophetick Deities His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To mine and Iove's most sacred Oracles Pay due Obeysance Mr. Hutchin The manner of delivering Oracles was not in all Places nor at all Times the same in some Places the Gods reveal'd them by Interpreters as did Apollo at Delphi in others more immediately giving answers themselves which they either pronounc'd viva voce or return'd by Dreams or Lots the former of which were suppos'd to be inspired and the latter directed by the Gods or some other Way At some places both these ways were us'd for instance those that consulted Trophonius after having propos'd their Questions first receiv'd an answer in a Dream and if that was obscure and hard to be understood had the meaning of it interpreted by Men kept for that purpose and instructed in that Art by the Deity several other ways also this God us'd to give answers to Enquirers as Pausanias reports in his Description of Boeotia and in another place the same Author tells us an Answer was return'd by him in these Heroick Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the bloody Ensigns be display'd Nor least attack upon your Foes be made Before an ample Trophy you erect And to my hallow'd Shield pay due respect Which in the Temple to my growing praise The valiant Aristomenes did raise Thus when you 've done you may expect that I Will crown these toils of War with joyful Victory Mr. Hutchin This answer was given to the Thebans before the Battle at Leuctra wherein by the conduct of Epaminondas they gave the Lacedaemonians and their Confederates a notable Overthrow Thus much of Oracles in general I shall in the next place endeavour to give a particular Description of them especially such as were of any Note together with a short account of the Ceremonies required of those that consulted them the manner of returning Answers with other things remarkable in each of them And because Iupiter was reputed to be the first Author of them I shall begin with those that were thought to be more immediately deliver'd by Him CHAPTER VIII Of the Oracles of Jupiter DODONA is by some thought to have been a City of Thessaly by others it was plac'd in Epirus and others to reconcile these two Opinions will have two Dodona's one in Thessaly and another in Epirus They that place it in Epirus and that is generally believ'd to have been the seat of the Oracle whether there was another Dodona in Thessaly or not are no less divided in their opinions about it for some of them will have it in Thesprotia others in Chaonia or Molossia but Eustathius has undertaken to decide the Controversie telling us that it did indeed once belong to the Thesprotians but afterwards fell into the hands of the Molossians and He is herein confirm'd by Strabo It was first built by Deucalion who in that universal Deluge wherein the greatest part of Greece perish'd retreated to this place which by reason of it's height secur'd him from the waters Hither resorted to him all that had escap'd from the Inundation with whom he peopled his new-built City calling it Dodona either from a Sea-nymph of that name or Dodon the Son or Dodone the Daughter of Iupiter and Europa or from the River Dodon or Don for so it is call'd by Stephanus or as some say from Dodanim the Son of Iavan who they tell us was Captain of a Colony sent to inhabit those parts of Epirus At the same Time Deucalion is said to have founded a Temple which He consecrated to Iupiter who is thence call'd Dodonaeus This was the first Temple in Greece but the Oracle seems to have been a considerable Time before it for Herodotus in the second Book of his History reports that it was the most ancient of all Oracles in Greece which would be false had it not been before Deucalion's time for He as the Poets tell us having escap'd the Deluge consulted the Oracle of Themis on Mount Parnassus what means he should use to replenish the Countrey with People and the same Oracle they tell us was joyntly possess'd by the Earth and Neptune before it belong'd to Themis The Original of it tho' like all other things of such Antiquity wrapp'd up in Fables I will repeat to you out of the fore-mention'd place of Herodotus where he hath given us two accounts of it the first of which He tells us he receiv'd from the Priests of Iupiter at Thebes in Aegypt it was this That the Phoenicians had carried away two Priestesses from that place one of which they sold into Libya the other into Greece that each of these had erected the first Oracle in those Nations the one of Iupiter Hammon the other of Iupiter Dodonaeus The other account was given him by the Priestesses at Dodona and confirm'd by all those that ministred in the Temple viz. That two black Pigeons taking their flight from Thebes in Aegypt one of them came to Libya where she commanded that an Oracle should be erected to Hammon the other to Dodona where she sat upon an Oak-tree and speaking with an Humane voice order'd that there should be in that place an Oracle of Iupiter Afterwards Herodotus delivers his own opinion about the matter which was this That if the Phoenicians did really carry two Women from Thebes and sell one of them in Libya and the other in Greece it might be probable that she that was transported into Greece was sold to the Thesprotians in that Countrey which in his time was call'd Hellas but formerly nam'd Pelasgia where she instituted the Oracle to Iupiter and gave instructions after what manner he was to be worshipp'd To confirm this conjecture he adds that those two Oracles have a near resemblance to each other Moreover he tells us the two Women were said to be Black because they came from Aegypt and were call'd Doves because their language was barbarous and as unintelligible as that of Birds afterwards when they had learn'd the Greek Tongue they were said to speak with an Humane voice Eustathius gives two reasons more for this appellation the first is That they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Doves q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they
he was receiv'd into the number of the Gods which for that reason was call'd by his Name it was held so sacred that it was a Capital crime to employ the Waters of it to any ordinary use as washing the hands or Purification nay it was unlawful to offer Sacrifice before it as was usual at other Fountains The chief and perhaps only use it was employ'd in was this viz. they that by the advice of the Oracle had recover'd out of any Disease were to cast a piece of coyn'd Gold or Silver into it and this Pausanias tells us was an ancient Custom and deriv'd from the primitive Ages At Pharae a City of Achaia Answers were given by Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so nam'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Market-place where was a Statue of stone erected to him having a Beard which seems to have been a thing unusual in his Statues before it was plac'd a low Stone-altar upon which stood brazen Basons soldered with Lead They that came for Advice first offer'd Frankincense upon the Altar then lighted the Lamps pouring Oyl into them after that they offer'd upon the right side of the Altar a piece of Money stamp'd with their own Countrey-impression and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then propos'd the Questions they desir'd to be resolv'd in placing their Ear close to the Statue and after all departed stopping both their Ears with their Hands till they had pass'd quite through the Market-place then they pluck'd away their Hands and receiv'd the first Voice that presented it self as a Divine Oracle The same Ceremonies were practic'd in Aegypt at the Oracle of Serapis as Pausanias hath reported At Bura in Achaïa there was an Oracle of Hercules call'd from that City Buraicus the place of it was a Cave wherein was Hercules's Statue Predictions were made by throwing Dice They that consulted the God first address'd themselves to him by Prayer then taking four Dice out of a great heap that lay ready there they threw them upon the Table all the Dice had on them certain peculiar marks all which were interpreted in a Book kept for that purpose as soon therefore as they had cast the Dice they went to the Book and there found every Man his Doom At Patrae a City on the Sea-coast of Achaia not far from the Sacred Grove of Apollo there was a Temple dedicated to Ceres in which were erected three Statues two to Ceres and Proserpina standing the third to Earth sitting upon a Throne Before the Temple there was a Fountain in which were deliver'd Oracles very famous for the truth of their Predictions These were not given upon every account but concern'd only the Events of Diseases The manner of consulting was this They let down a Looking-glass by a small cord into the Fountain so low that the bottom of it might just touch the surface of the Water but not be cover'd by it this done they offer'd Incense and Prayers to the Goddess then looked upon the Glass and from the various Figures and Images represented in it made Conjectures concerning the Patient At Troezen a City of Peloponnesus there was an old Altar dedicated to the Muses and Sleep by Ardalus one of Vulcan's Sons who was the first Inventor of the Flute and a great Favourite of the Muses who from him were call'd Ardalides They that came for Advice were oblig'd to abstain certain days from Wine Afterwards they lay down by the Altar to sleep where by the secret Inspiration of the Muses proper Remedies for their Distempers were reveal'd to them At Epidaurus a City of Peloponnesus there was a Temple of Aesculapius famed for curing Diseases the Remedies of which were reveal'd in Dreams When the Cure was perfected the Names of the diseased Persons together with the manner of their Recovery were registred in the Temple This God was afterwards translated to Rome by the Command of Delphian Apollo who told them that was the only way to be free'd from the Plague which at that time rag'd exceedingly amongst them whereupon they sent Embassadours to Epidaurus to desire the God of them but the Epidaurians being unwilling to part with so beneficial a Guest Aesculapius of his own accord in the shape of a great Serpent went straight to the Roman ship where he repos'd himself and was with great veneration convey'd to Rome where he was receiv'd with great joy and having deliver'd them from the Distress they lay under was honour'd with a Temple in the little Island encompass'd by the River Tibur and worshipped in the same Form he had assum'd This Story is related by Pliny and Ovid At Amphiclea call'd by Herodotus Ophitca by Stephanus Amphicaea there was a Temple sacred to Bacchus but no Image at least none expos'd to publick view To this God saith Pausanias e the Amphicleans ascribe both the Cure of their Diseases and the Foretelling of future Events the former he effected by revealing proper Rememedies in Dreams the latter by inspiring into his Priests Divine Knowledge Strabo in his Description of Corinth telleth us Iuno had an Oracle in the Corinthian Territories in the way between Lechaeum and Pagae There was also in Laconia a Pool sacred to Iuno by which Predictions were made after this manner They cast into it Cakes made of Bread-corn if these sunk down good if not something dreadful was portended Coelius Rhodiginus telleth us out of Philostratus that Orpheus's Head at Lesbos gave Oracles to all Enquirers but more especially to the Grecians and told them That Troy could not be taken without Hercules's Arrows He adds that the Kings of Persia and Babylon often sent Embassadors to consult this Oracle and particularly Cyrus who being desirous to know by what death he was to die receiv'd this Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My Fate O Cyrus is decreed you Whereby it was meant he should be Beheaded for Orpheus suffer'd that death in Thrace by the fury of the Women because he profess'd an hatred and aversion to the whole Sex his Head being thrown into the Sea was cast upon Lesbos where it return'd answers in a Cavern of the Earth There were also Persons initiated into Orpheus's Mysteries call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who assur'd all those that should be admitted into their Society of certain Felicity after Death which when Philip one of that order but miserably poor and indigent boasted of Leotychidas the Spartan reply'd Why do not you die then you Fool and put an end to your Misfortunes together with your Life At their Initiation little else was requir'd of them besides an Oath of Secrecy In Laconia in the way betwixt Oebylus and Thalamiae Pausanias saith there was a Temple and Oracle of Ino who gave Answers by Dreams to those that enquir'd of her Plutarch maketh mention of another famous Oracle in Laconia at the City Thalamiae which was sacred to Pasiphae who
before the Fight with Mardonius was 〈◊〉 upon by a company of Lydians who plunder'd and squander'd â—â—road the Sacrifice but were at length repell'd with Whips and â—â—aves which were the only Arms the Lacedaemonians were at that 〈◊〉 furnish'd with In memory of this Victory the Whipping of â—â—oys at the Altar in Sparta and after that the Lydian Procession 〈◊〉 tells us was perform'd till his Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival at Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Athens in honour of Iupiter sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the â—â—opitious It was so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from Iupiter 〈◊〉 Misfortune because by making Supplications to Iupiter they â—â—ain'd Protection and Deliverance from Dangers and Evils It 〈◊〉 celebrated about the latter end of Anthesterion without the City â—here was a great concourse of all the Athenians feasting and offerâ—â—g Sacrifices At the same Time there is said to have been a publick â—art in which all sorts of Vendibles were expos'd to Sale and â—â—erefore Strepsiades in Aristophanes saith he bought his Son Phiâ—â—â—â—ides a little Chariot at this Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch maketh mention of another Festival that belong'd to 〈◊〉 wherein a solemn Procession was made by Men on Horseback 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival celebrated upon the fourteenth of Scirrâ—â—â—â—ion so nam'd because it was sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Iupiter â—â—â—nam'd Polieus or Protectour of the City Sometimes it was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from killing an Ox For it was customary upon this Day to place certain Cakes of the same sort with those us'd at Sacrifices upon a Table of Brass round this they drove a select number of Oxen of which he that eat any of the Cakes was presently slaughter'd The Person that kill'd the Ox was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porâ—â—â—ry reports that no less than three Families were employ'd in this Ceremony and receiv'd different Names from their Offices therein The Family whose Duty it was to drive the Oxen were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Spur Those that knock'd him down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being descended from Thaulon Those that slaughter'd and cut him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Butchers or Cooks The Original oâ— the Custom was thus On one of Iupiter's Festivals it happen'd that a hungry Ox eat one of the consecrated Cakes whereupon the Priest some call him Thaulon others Diomus or Sopater mov'd with pious Zeal kill'd the profane Beast In those Days it was look'd upon as a capital Crime to kill an Ox wherefore the guilty Priest was forc'd to secure himself by a timely Flight and the Athenians in his stead took the bloody Ax arraign'd it and according to Pausaniaâ— brought it in not guilty But Aelian is of another Opinion and reports that the Priest and People present at the Solemnity for they also were accus'd as being accessary to the Fact were acquitted but the Ax condemn'd which seems to be most probable In memory of these Actions it became ever after customary for the Priest to fly and Judgment to be given about the Slaughter of the Ox. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Spartan Festival in honour of Diana sirnam'd Dictynna from a City of Crete or from a Cretan Nymph one of her Companions in Hunting who was call'd Dictynna being the first invented Hunting-nets which are in Greek call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Megara in memory of the Hero Diocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Iupiter Diomeus or of Diomus an Athenian Hero the Son of Colyttus from whom the Inhabitants of one of the Athenian Burroughs were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemnities in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bacchus sometimes call d by the general Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word tho' sometimes apply'd to the Mysteries of other Gods does more peculiarly belong to those of Bacchus The Festivals of this God are said to have been instituted in Aegypt and afterwards taught the Graecians by one Mâ—â—lampus and by Plutarch we are inform'd that the Aegyptiaâ— Isis was the same with Ceres and Osiris with Bacchus and that tâ—e Graecian Dionysia were the same with the Aegyptian Pamylia They were observ'd at Athens with greater Splendor and more Ceremonious Superstition than in any other part of Greece for the Years were number'd by them as the chief Archon had a part in the management of them and the Priests that officiated therein were honour'd with the first Seats at Publick Shows But at first they were without Splendor and Ornaments being Days set apart for Publick Mirth and observ'd only with these Ceremonies First a Vessel of Wine adorn'd with a Vine-branch was brought forth after that follow'd a Goat then was carry'd a Basket of Figs and after all the Phaili At some of them it was usual for the Worshippers in their Garments and Actions to imitate the Poetical Fictions concerning Bacchus They put on Fawn-skins fine Linnen and Mitres carry'd Thyrsi Drums Pipes Flutes and Rattles and crown'd themselves with Garlands of Trees sacred to Bacchus such were the Ivy Vine Firr c. Some imitated Silenus Pan and the Satyrs exposing themselves in Comical Dresses and Antick Motions some rode upon Asses others drove Goats to the Slaughter In this manner Persons of both Sexes ran about the Hills Deserts and other Places wagging their Heads dancing in ridiculous Postures filling the Air with hideous Noises and Yellings personating Men distracted and crying aloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were the Rites us'd in most of Bacchus's Festivals throughout Greece and particularly at Athens where this frantick Rout was upon one of the Solemnities of this God follow'd by Persons carrying certain Sacred Vessels the first of which was fill'd with Water after these went a select number of Honourable Virgins call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they Carry'd little Baskets of Gold fill'd with all sorts of Fruit In these consisted the most Mysterious part of the Solemnity and therefore to amuse the Common People Serpents were put into them which sometimes crawling out of their places astonish'd the Beholders Next was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a company of Men carrying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were Poles to the Ends of which were fix'd things in the form of a Man's Privities these Persons were crown'd with Violets and Ivy and had their Faces cover'd with other Herbs they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Songs repeated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these follow'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Women's Apparel with Garments strip'd with white and reaching to their
their Houses which from the Goddess's Name were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every New-moon there was a Publick Entertainment provided at the Charge of the Richer sort which was no sooner brought to the accustomed place but the poor People carry'd all off giving out that Hecate had devour'd it whence it was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hecate's Supper This was done in a place where three Ways met because this Goddess was suppos'd to have a threefold Nature or three Offices in allusion to which she was known by three Names being call'd in the Infernal Regions Hecate in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Moon and upon Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana whence it is that we find a great many Names attributed to her deriv'd from the number Three or bearing some Relation to it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trivia Tergemina Tritonia with several others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated in honour of Iuno by the Argians and Aeginensians who were a Colony from Argos It was so call'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Sacrifice consisting of an hundred Oxen it being usual upon the first Day of this Solemnity to offer so many 〈◊〉 Iuno the Reliques of all which were distributed amongst the Citizens There were also at this Time Publick Sports first instituted by Archinus one of the Kings of Argos the Prize was a Brazen Shield â—nd a Crown of Myrtle There was also an Anniversary Sacrifice call'd by this name in Laconia and offer'd for the Preservation of the hundred Cities which flourish'd 〈◊〉 one time in that Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemn Sacrifice to Iupiter offer'd by the Messenians when any of them kill'd an hundred Enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival observ'd by the Phaestians in honour of Laâ—ona upon this account as it is deliver'd by Antoninus Liberalis Galateâ— the Daughter of Eurytius was marry'd to Lamprus the Son of Panâ—â—â—n a Citizen of Phaestus in Crete who being of an honourable â—amily but wanting an Estate answerable to his Birth and being unable to provide competent Fortunes for Daughters gave order to his Wife that if she was brought to bed of a Daughter she should immediately put her to Death This done he went to look after hiâ— Flock and before his Return Galatea was deliver'd of a Daughter but being overcome by Maternal Affection resolv'd to disobey her Husband 's cruel Command wherefore to secure the Infant she call'd it Leucippus telling her Husband it was a Boy At length being no longer able to conceal the Artifice she fled for succour to Latona's Temple where with abundance of earnestness she entreated the Goddess that if it was possible her Virgin might be transform'd into a Boy Latona mov'd with Compassion granted her Request whence she was by the Phaestians call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because the Maid chang'd her Sex and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because she put off her Woman's Apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Diana sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Huntress for which reason a Cake made in the form of a Deer and upon that account call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was offer'd to her This Festival was instituted upon this Occasion The Phocensians being reduc'd to the laâ—â— extremity by the Thessalians and disdaining to submit to them Daïphantus propos'd that a vast pile of combustible matter should be erected upon which they should place their Wives Children and their whole Substance and in case they were defeated set all on 〈◊〉 together that nothing might come into the hands of their Enemies But it being judg'd by no means reasonable so to dispose of the Women without their consent they summon'd them to the Publick Assembly where being met in a full Body the Proposal was no sooner offer'd to them than with unanimous consent they gave theâ—â— Approbation of it applauding Daïphantus and decreeing him a Crown in Reward of so generous and noble a Contrivance the Boys also are said to have met and consented to it Things being in this posture they went to meet their Enemies whom they â—â—gag'd with such Fury and Resolution that those by whom they haâ— just before been reduc'd to extream Despair were routed and eâ—tirely defeated by them In memory of which Victory this Festival was instituted and observ'd with more Solemnity and â—â—equented by greater numbers of Worshippers than any other in that Countrey Here you may take notice of the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Phocensian Despair which is apply'd to Persons lost beyond all hopes of Recovery and is said to have taken it's original from this Story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival instituted by the Laconians in memory of Helena to whom they gave the honour of a Temple and Divine Worship It was celebrated by Virgins riding upon Mules or in certain Chariots compos'd of Reeds or Bull-rushes and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Plataeae to Iupiter Eleutherius or the Assertor of Liberty by Delegates from almost all the Cities of Greece It was instituted upon this account Mardonius the Persian General being defeated in the Territories of Plataeae by the Grecians under the conduct of Pausaâ—â—as the Spartan the Plataeans erected an Altar and a Statue of white Marble to Iupiter Eleutherius by whose Assistance they suppos'd the Greâ—iâ—ns had asserted the Liberties of Greece against the Forces of the Barbarians and a general Assembly being summon'd from all parts of Greece Aristides the Athenian propos'd that Deputies might be sent every fifth Year from the Cities of Greece to celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Games of Liberty which was agree'd upon and great Prizes appointed to be contended for The Plataeans also kept an Anniversary Solemnity in memory of those that had valiantly lost their Lives in Defence of their Country's Liberty of which the manner was thus On the sixteenth of the Month Maemacterion which with the Boeotians is Alalcomenius a Procession was made beginning about Break of Day it was led by a Trumpeter sounding a Point of War then follow'd certain Chaâ—â—ots loaden with Myrrh Garlands and a black Bull after these came young Men Free-born it not being permitted any Person of Servile Condition to assist at any part of this Solemnity because the Men in whose memory it was instituted dy'd in Defence of the Liberty of Greece these carry'd Libations of Wine and Milk in large two-â—ar'd Vessels and Jars of Oyl and precious Ointments Last of all came the Chief Magistrate for whom tho' it was unlawful at other times to touch any thing of Iron or wear Garments of any Colour but White yet he was then clad in a Purple Robe and taking a Water-pot out of the City-Chamber proceeded with a Sword in his Hand through the middle of the Town to the Sepulcres Then he
Stones fitly cemented together Then the Priest that Initiated them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propos'd certain Questions as Whether they were fasting c. to which they return'd Answers in a set Form as may be seen in Meursius's Treatise on this Festival to which I refer the Reader This done strange and amazing Objects presented themselves sometimes the place they were in seem'd to shake round them sometimes appear'd bright and resplendent with Light and radiant Fire and then again cover'd with black Darkness and Horrour sometimes Thunder and Lightning sometimes frightful Noises and Bellowings sometimes terrible Apparitions astonish'd the trembling Spectators The being present at these Sights was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Intuition After this they were dismiss'd in these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Garments in which they were Initiated were accounted sacred and of no less efficacy to avert Evils than Charms and Incantations wherefore they never cast them off till they were torn and tatter'd Rags nor was it then usual to throw them away but they made Swadling-cloths of them for their Children or consecrated them to Ceres and Proserpina The chief Person that attended at the Initiation was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Revealer of holy Things He was always a Citizen of Athens and held his Office during Life tho' amongst the Celeans and Phliasians it was customary for him to resign his Place every fourth Year which was the Time of this Festival he was farther oblig'd to devote himself wholly to Divine Service and to live a chaste and single Life to which end it was usual for him to anoint himself with the Juice of Hemlock which by it's extreme Coldness is said to extinguish in a great measure the Natural Heat The Hierophantes had three Assistants the first of which was call'd from his Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Torch-bearer and to him it was permitted to marry The second was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whose Office I have already given an Account The third ministred at the Altar and was for that reason nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierophantes is said to have been a Type of the Great Creatour of all Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mercury and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Moon There were also certain publick Officers whose business it was to take care that all things were perform'd according to Custom First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The King who was one of the Archons and was oblig'd at this Solemnity to offer Prayers and Sacrifices to see that no Indecency or Irregularity was committed and the Day following the Mysteries to assemble the Senate and take cognizance of all Offenders in that kind Beside the King there were four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Curators elected by the People one of them was appointed out of the Sacred Family of the Eumolpidae another out of the Ceryces and the remaining two out of the other Citizens There were also ten Persons that assisted at this and some other Solemnities and were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was their Business to offer Sacrifices This Festival was celebrated in Boedromion and continu'd nine Days beginning upon the fifteenth and ending upon the twenty-third Day of that Month during which Time it was unlawful to arrest any Man or present any Petition and such as were found guilty of these Practises were fin'd a thousand Drachms or as others report put to Death It was also unlawful for those that were Initiated to sit upon the Covering of a Well or to eat Beans Mullets or Weazles And if any Woman rode in a Chariot to Eleusis she was by an Edict of Lycurgus oblig'd to pay six thousand Drachms 1. The first Day was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an Assembly because it may be then the Worshippers first met together 2. The second was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Sea you that are Initiated because I suppose they were commanded to purify themselves by washing in the Sea 3. Upon the third they offer'd Sacrifices which consisted chiefly of an Aexonian Mullet in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Barley out of Rharium a Field of Eleusis in which that sort of Corn was first sown These Oblations were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accounted so Sacred that the Priests themselves were not as was usual in other Offerings allow'd to partake of them 4. Upon the fourth they made a solemn Procession wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Basket of Ceres was carry'd in a consecrated Cart Crowds of People shouting as they went along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All Happiness to Ceres After these follow'd certain Women call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the Name implies carry'd certain Baskets In thes◠were contain'd Sesamin carded Wooll some grains of Salt a Serpent Pomegranates Reeds Ivy-boughs a sort of Cakes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poppys c. 5. The fifth was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Torch-day because the Night following it the Men and Women ran about with Torches in their Hands It was also customary to dedicate Torches to Ceres and contend who should present the biggest which was done in memory of Ceres's Journey wherein she sought Proserpina being conducted by the light of a Torch kindled in the Flames of Aetna 6. The sixth Day was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Iacchus the Son of Iupiter and Ceres that accompany'd the Goddess in her Search after Proserpina with a Torch in his Hand whence it is that his Statue held a Torch This Statue was carry'd from the Ceramicus to Eleusis in a solemn Procession call'd after the Heroe's Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Persons that accompany'd it had their Heads crown'd with Myrtle as also had the Statue and were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the way danc'd and sung and beat brazen Kettles The Way by which they issu'd out of the City was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Sacred Way The Resting-place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fig-tree which grew there and was like all other things concern'd in this Solemnity accounted Sacred It was also customary to rest upon a Bridge built over the River Cephissus and make themselves merry by jesting upon thos◠that pass'd by whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ◠Bridge is by Suidas expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mocking or jeering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Hesychius interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Scoffer◠Having pass'd this Bridge they went to Eleusis the way into which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Mystical Entrance 7. Upon the seventh Day were Sports in which the Victors were rewarded with a Measure of Barley that Grain being first sown 〈◊〉 Eleusis 8. The eighth was call'd 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 because it once happen'd that Aesculapius coming from Epidaurus to Athens and desiring to be Initiated had the Lesser Mysteries repeated Whence it becaâ—e customary to celebrate them a second time upon this Day and admit to Initiation such Persons as had not before enjoy'd that Privilege 9. The ninth and last Day of the Festival was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Earthen Vessels because it was usual to fill two such Vessels with Wine one of which being plac'd towards the East and the other towards the West after the Repetition of certain Mystical Wordâ— they were both thrown down and the Wine being spilt upon the Ground was offer'd as a Libation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival so call'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vessels made of Bull-rushes with Ears of Willow in which certain Mysterioâ—â— things were carry'd upon this Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Festivals one of which was celebrated in Crete in honour of Europa call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was either a Phoenician Name or deriv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from Europa's ravishment by Iupiter in the form of a Bull. At this time Europa's Bones were carry'd in Procession with a Myrtle Garland call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was no less than twenty Cubits in Circumference The other Festival was celebrated by the Corinthians with solemn Games and Races wherein young Men contended running with lighted Torches in their hands It was instituted in honour of Minerva Sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from a certain Pond in Marathon where one of her Statues was erected Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because by her assistance Bellerophon caught Pegasus the winged Horse and brought him under command which some take to be the first reason of the Celebration of this Festival others are of opinion that this Name was given to the Goddess from one Hellotis a Corinthian Woman the Story runs thus The Dorians being assisted by the posterity of Hercules made an Invasion upon Peâ—â—ponnesus where they took and burn'd Corinth most of the Women took care to secure themselves by an early Flight only some â—ew amongst whom were Hellotis and Eurytione betook themselves to Minerva's Temple hoping that the sanctity of the Place would be sufficient protection for them No sooner had this reach'd the Dorians Ears but they set Fire to the Temple and all the rest making a shift to escape Hellotis and Eurytione perish'd in the Flames Upon this ensu'd a dreadful Plague which prov'd very fatal to the Dorians and the remedy prescrib'd by the Goddess was to appease the Ghosts of the two deceas'd Sisters whereupon they instituted this Festival in memory of them and erected a Temple to Minâ—rva sirnam'd from onâ— of them Hellotis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Games in Sicily near the River Helorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or rather according to Meursius's conjecture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Festival in honour of Enyalius whom some will have to be the same with Mars Others only one of his Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Ceres nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. grief in memory of her sorrow when she had lost her Daughter Proserpina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private Festivals and Times of rejoycing when a Friend or Relation was return'd from a Iourney 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Delphian Festival in memory of a Iourney of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in honour of Ceres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another of Ceres's Festivals observ'd by the Laconians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Day of rejoycing after Victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Rhodian Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Spartan Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Scira in Attica in honour of Ceres and Proserpina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Thespians in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cupid the God of Loâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Festival seems to be the same with the former for it was observ'd by the Thespians in honour of Cupid being celebrated every fifth year with Sports and Games wherein Musicians and others contended If any Quarrels had happen'd amongst the People it was usual at this time to offer Sacrifices and Prayers to the God that he would put an end to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Laconian Festival in honour of Hercules being I suppose inâ—â—ituted in memory of his Labours for Labour is by the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would rather call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Festival belong'd to Ceres whom we find sirnam'd Hercynna in Lycophron which Title â—as given her from Hercynna the Daughter of Trophonius and Play-â—ellow of Proserpina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival observ'd in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Merâ—â—â—y by the Pheâ—â—â—ae in Arcadia and the Cyllenians in Elis Another we find observ'd by the Tangraeans in Boeotia where Mercury was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Ram-bearer and represented with a Ram upon his Shoulder because he is said in a time of Plague to have walk'd about the City in that Posture and cur'd the Sick in memory of which Action it was customary for one of the most beautiful Youths in the City to walk round the City-walls with a Lamb or Ram upon his Shoulders A Festival of the same Name was also observ'd in Crete where it was usual for the servants to sit down at Table whilst their Masters stood by and waited which custom was also practis'd at the Roman Saturnalia Another of Mercury's Festivals was observ'd by Boys in the Schools of Exercise at Athens at which no adult Persons were allow'd to be present beside the Gymnasiarch who if convicted of having admitted any underwent the same punishment with those that corrupted free-born Youth The occasion of which Law seems to have been the foul and not to be nam'd Lust and Wantonness that were practis'd in former Times at this Solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemn Sacrifices to Vesta call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which it was unlawful to carry away or communicate any part to any beside the Worshippers whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to sacrifice to Vesta is Proverbially apply'd to such as do any thing in private without Spectators or rather to covetous Misers that will not part with any thing they are once possess'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Furiâ—s who were by the Athenians call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Venerable Goddesses by the Sicyonians and
others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Favourable or Propitious out of an Opinion that their true Names were unlucky Omens This Festival was observ'd once every Year with Sacrifices wherein pregnant Ews Cakes made by the most Eminent of the Young Men and a Libation of Honey and Wine were offer'd to the Goddesses the Worshippers being deck'd with Flowers At Athens none had Admission to these Solemnities but Free-born Denizons and of them those only that were of known Virtue and Integrity for such alone could be acceptable to these Deities whose peculiar Office it was to revenge and punish all sorts of Impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Ceres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Spartan Festival mentioned in an old Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anniversary Solemnity observ'd by the Phigaleans in Arcaedia who offer'd Sacrifices both in Publick and Private to Eurynoâ—â— who had in this place a Temple that was never open but upon this Day This Eurynome was as some are of Opinion the same with Diana or according to others one of Oceanus's Daughters mention'd in Homer where she is said to have assisted in entertaining Vulcan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horse-races in Laconia Η 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Laconian Festival in honour of Helacatus who was a Boy belov'd by Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival at Argos in honour of Iuno who was the Protectress of that City and call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were two Processions to the Goddess's Temple without the City One by the Men in Armour Another in which Iuno's Priestess who was always a Matron of the first Quality was drawn in a Chariot by white Oxen From her Priesthood the Argians accounted their Years as the Athenians did by the Government of their Archons Being arriv'd at the Temple they offer'd an Hecatomb of Oxen whence this Festival is nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sacrifice is also sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Name may perhaps be deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Bed because it was Iuno's Care to preside over Marriages Births c. There were also certain Games wherein the Victory consisted in pulling down a Shield that was strongly fix'd upon the Theater The reward was a Crown of Myrtle and a brazen Shield whence the Game was sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Brazen Contention See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another Festival of this Name we find celebrated every fifth Year in Elis where sixteen Matrons were appointed to weave a Garment for the Goddess There were Games also which are said to have been first instituted by Hippodamia in honour of Iuno by whose Assistance she was marry'd to Pelops The Presidents were sixteen Matrons every one of which was attended by a Maid The Contenders were Virgins who being distinguish'd into several Classes according to their Ages ran Races in their Orders beginning from the youngest The habit of all was the same their Hair was dishevell'd their right Shoulders bare to their Breasts and their Coats reach'd no lower than their Knees They had a second Race in the Olympick Stadium which was at that time shorten'd about a sixth part Such as obtain'd Victory were rewarded with Crowns of Olive and a share of the Ox that was offer'd in Sacrifice and were permitted to dedicate their own Pictures to the Goddess This Name was also given to a Solemn Day of Mourning at Corinth for Medea's Children who were buried in the Temple of Iuno Acraea in that place and as some say slain by the Corinthians who to remove the Scandal of so barbarous a Murder from themselves are said to have given Euripides a large Sum to invent the Fable wherein it is attributed to Medea which before that time no Man ever dream'd of Another Festival of this Name was celebrated by the Pellenaeans with Games wherein the Victor was rewarded with a rich Garment call'd from the place's Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival celebrated every fifth Year in honour of Hercules The Thisbians also and Thebans in Boeotia observ'd a Solemn Festival in honour of Hercules sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Apples were offer'd to him The Original of which Custom was thus It being usual in former Times to offer a Sheep at this Solemnity it happen'd once that the River Asopus had so far overflow'd it's Banks that it could not be forded whereby the coming of the Victim was hindred The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ambiguous in Greek signifying sometimes a Sheep sometimes an Apple which some of the Boys being aware of for want of other Employment perform'd the holy Rites in Sport offering instead of the Ram an Apple which they supported with four Sticks in imitation of Feet placing two more upon the Top of it to branch out like Horns Hercules was mightily taken with the â—est and the Custom was continu'd froâ— that Time to my Author's Age who flourish'd under Commodus the Roman Emperour At Sicyon Hercules was honour'd with a Festival which lasted two Days the former of which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Lindus there was a Solemnity in honour of Hercules at which nothing was heard but Execrations and Ill-boding Words insomuch that if any Person happen'd to let fall a Lucky Speech he was thought to have profan'd the holy Rites the Original of which Custom is accounted for by Lactantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peloponnesian Festival wherein the Women met together and gather'd Flowers as the Name imports being deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Spring and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival mentioned by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated every ninth Year by the Delphians in honour of some Heroïne as may be learn'd from the Name We are told by Plutarch that there were in it a great many Mysterious Rites wherein was a Representation of something like Semele's Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vulcan At this Time there was a Race with Torches call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Academy the manner of which was thus The Antagonists were three Young Mèn one of which being appointed by Lots to take his turn first took a lighted Torch in his Hand and began his Course if the Torch happen'd to be extinguish'd before he arriv'd to his Journey 's end he deliver'd it to the second and he in like manner to the third The Victory was his that carry'd the Torch lighted to the Race's end who was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if none could perform that the Victory was left undetermin'd and not adjudg'd to any of them If any of the Conâ—â—nders for fear of
extinguishing the Torch by too violent a Motion â—â—acken'd their Course the Spectators us'd to strike them with thâ— Palms of their Hands for which reason those Blows were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or broad Stripes as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were inflicted in the Ceramicus of which the Academy was a part To the successive Delivering of the Torches from one to another there are frequent Allusions in Authors who usually compare to it the Turns and Vicissitudes of Human Affairs and the various Changes and Successions that happen in the World of which I will only give you one Instance out of Lucretius Inque brevi spatio mutantur secla animantum Et quasi Cursores vitaï Lampada traciunt So things by turns increase by turns decay Like Racers bear the Lamp of Life and live And their Race done their Lamps to others give Mr. Creâ—â—h Θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sacrifice offer'd by the Husbandmen after Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in Gratitude to the Gods by whose Blessing they enjoy'd the Fruits of the Ground The whole Festival was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which in another place as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from the Gathering of Fruits Some will have it to be observ'd in honour of Ceres and Bacchus those being the two Deities who had a peculiar Care of the Fruits of the Earth But Eustathius telleth us that there was also a Solemn Procession at this Time in honour of Neptune and addeth farther that all the Gods had a share in the Offerings at this Festival as appears also from Homer's own Words who tells us that Diana's Anger against Oeneus was caus'd by his neglect of Sacrificing to her at this Festival wherein all the rest of the Gods had been feasted by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diana much incens'd that Oeneus had To all the other Gods Oblations made And not to Her his grateful First-fruits pay'd Sent down this Evil to revenge his Crime Mr. Hutchin Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the first Bread made of the New Corn. Some there are that will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a general Name for all the Festivals wherein they carry'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. green Boughs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in honour of the Sun and his Attendants the Hours or as others think of Delian Apollo and Diana It was celebrated upon the sixth and seventh Days of Thargelion and receiv'd it's Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a General Word for all the Fruits of the Earth because one of the chief Ceremonies was the carrying about their First-fruits in Pots call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Name was also apply'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were carry'd about the City at this Time and shall be describ'd in the Festival call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Solemnity was upon the latter Day the former being wholly taken up in making Preparations for it at which time it was customary to lustrate the City which was done by two Persons call'd by the general Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is apply'd to all that purify'd Cities or the more peculiar one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were both Men or according to others a Man and Woman one of which represented the Male the other the Female Sex and offer'd a Sacrifice for each of them It was usual for the Man to bear about his Neck Figs call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a blackish Colour and the Woman white The ordinary Rites in purifying Cities are thus â—escrib'd by Iohn Tzetzes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus was in Ancient Times Lustration made When any City groan'd beneath the weight Of Famine Plague or worse Calamity Forthwith a grateful Victim is prepar'd Which at the holy Altar when they 've plac'd They cast upon the Pile Cheese Cakes and Figs Then striking seven times it's Privities With Sea-leeks and wild Figs and other Fruits Rude Nature's product without help of Art Burn it with Wood cut from unplanted Trees Then tow'rds the Wind the sportive Ashes cast Upon the Sea Thus they the dreadful Ills With which the City labour'd drive away Mr. Hutchin Poetical Fictions tell us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so call'd from one Pharmacus that stole some of the consecrated Vessels of Apollo and being apprehended in the Fact by some of Achilles's Souldiers suffer'd Death of which Crime and Punishment the Athenians had always a Representation at this Festival The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a sort of Figs call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and us'd in Lustrations whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Tune upon the Flute which was play'd as he went to perform his Office It was farther customary for a Choir of Singing-Men to contend for Victory and the Conquerour to dedicate a Tripus in the Pytheum a Temple of Apollo built by Pisistratus At this Festival the Athenians enroll'd their Adopted Sons in the Publick Register as also they did their Natural at the Apaturia During the Solemnity it was unlawful to give or receive Pledges and the Offenders in this kind were arraign'd at an Assembly held in Bacchus's Theater The Milesians had a Festival of the same Name which they celebrated with a great many Expressions of Mirth and Jollity feasting and entertaining one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. e. The Marriage of the Gods It was a Sicilian Festival in honour of Proserpina and seems to have been instituted in memory of her Marriage with Pluto the chief part of the Solemnity being nothing else but an imitation of the Nuptial Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival common to all the Gods and celebrated in a greâ—â— many Cities of Greece but especially at Athens The Pellenaeans instituted Solemn Games call'd by this Name in honour of Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the God of Hospitality according to Pausanias or as the Scholiast upon Pindar reports of Apollâ— and Mercury The Victors according to Pausanias were rewarded with a piece of Plate according to the foremention'd Scholiast with a Garment call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Scholiast reports that the Dioscuri instituted a Festival of this Name in memory of an honour the Gods did them by coming to one of their Entertainments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 i. e. a Tunny which Fishermen offer'd to Neptune after a plentiful Draught Ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. e. the Sacred Marriage It was a Festival in honour of Iupiter and Iuno being I suppose a Commemoration of the Marriage of those two Deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival wherein Musicians contended It was celebrated in honour of Iupiter sirnam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ithome a City in Thessaly or Messene where that God is said to have been nurs'd by the two Nymphs Ithome and Neda who gave Names the former to a Town the latter to a River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of Leucothea's Festivals in Crete being deriv'd from Inachus according to Hesychius or rather from Ino who is the same with Leucothea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Grief being perhaps a Commemoration of Ino's Misfortunes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in Lemnos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festivals in meâ—ory of Ino one of which was celebrated every Year with Sports and Sacrifices at Corinth being instituted by King â—â—syphus An Anniversary Sacrifice was offer'd to Ino by the Megarians wheâ—â— she was first call'd Leucothea being cast upon that Coast by the Waves and interr'd by Cleso and Tauropolis Ino had another Festival in Laconia where there was a Pond consecrated to her Into this it was usual at this Solemnity to cast Cakes of Flower which if they sunk were Presages of Prosperity but if they stay'd upon the surface of the Water were Ill-boding Omens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Bacchus sirnam'd Iobacchus from the Exclamations us'd in some of his Festivals where they cry'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Theban Festival the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it appears that it was instituted in honour of Hercules and his Companion Iolaüs who assisted him against Hydra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemnity observ'd by several Cities in honour of Isis who iâ— said by some to have been the first that taught Men the use of Corn in memory of which Benefit it was customary at some places for the Worshippers at this Festival to carry Vessels full of Wheat and Barley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anniversary Sports celebrated at Olympia in memory of Ischemus the Grand-son of Mercury and Hierea who in a Time of Famine devoted himself to be a Sacrifice for his Countrey and was honour'd with a Monument near the Olympian Stadium Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysterious Observances at Thebes and Lemnos but more especially 〈◊〉 Imbrus and Samothrace which Islands were consecrated to the Caâ—â—â—i whom some will have to be Phoenician Deities others the Sons of Vulcan Others are of a different Opinion from both for nothing câ—n be certainly determin'd concerning the Original Names or Numâ—er of them Such as desire farther Satisfaction may consult Coelius â—â—â—diginus Lilius Gyraldus and other Mythologists All that were Inâ—â—ated into these Mysteries were thought effectually secur'd from all Storms at Sea and other Dangers The chief Ceremony was thus The Person that offer'd himself being crown'd with Olive-branches and girded about his Loyns with a Purple Ribband was plac'd upon â— Throne around which the Priests and Persons before Initiated â—â—nc'd and sported This was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. enâ—â—ronization 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemn Sports celebrated by the Laconians in honour of Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. e. Beauty's Rewards It was a Lesbian Festival wherein the Women presented themselves in Iuno's Temple and the Prize was assign'd to the Fairest Another of these Contentions there was at the Festival of Ceres Eleusinia amongst the Parrhasians first instituted by Cypselus whose Wife Herodice was honour'd with the first Prize Another of the same Nature we find amongst the Eleans where the most Beautiful Man was presented with a complete Suit of Armour which he consecrated to Minerva to whose Temple he walk'd in Procession being accompany'd with his Friends who adorn'd him with Ribbands and crown'd him with a Garland of Myrtle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival observ'd in almost all the Cities of Greece but especially at Sparta where it was first instituted about the Time of the XXVIth Olympiad in honour not of Iupiter as some are of Opinion but of Apollo sirnam'd Carneus either from one Carneus a Trojan or from a Beautiful Youth call'd Carnus who was the Son of Iupiâ—er and Europa and belov'd by Apollo Or from Carnus an Acarnanian who was instructed by this God in the Art of Divination but afterwards murder'd by the Dorians This Fact Apollo reveng'd upon them by a dreadful Plague to avert which they instituted this Festival as Pausanias reports Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from the Cornel-tree transposing the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Author intimates For 't is reported by some that this Festival was first instituted by the Grecians who had incurr'd Apollo's Displeasure by cutting down a number of Cornel-trees in a Grove consecrated to him upon Mount Ida which they us'd in building the Wooden-horse Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from accomplishing the Request of Menelaus who when he undertoâ—k his Expedition against Troy made a Vow to Apollo wherein he promis'd to pay him some signal Honour if his Undertaking met with Success This Festival lasted nine Days begining upon the thirteenth of the Month Carneus which answer'd to the Athenian Metagâ—nion It was an Imitation of the Method of living and Discipline us'd in Camps for nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Tents werâ— erected in every one of which nine Men of three different Tribes three being chosen out of a Tribe liv'd for the space of nine Days during which Time they were obedient to a publick Cryer and did nothing without express Order from him Hesychius tells us that the Priest whose Office it was to attend at this Solemnity was nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adds in another place that out of every Tribe five other Ministers were elected and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oblig'd to continue in their Function four Years during which Time they remain'd Batchelours At this Festival the Musical Numbers call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were sung by Musicians who contended for Victory the first Prize was won by Terpander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival in honour of Diana sirnam'd Caryatis from Caryum in Laconia where this Solemnity was kept It was usual for Virgins to meet at the Celebration and joyn in a certain Dance said to be invented by Castor and Pollux which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Time of Xerxes's Invasion when the Laconians durst
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
smooth the Skin or improve the Complexion chang'd them in a manner from what they were before and having taught them further to counterfeit the very Voice Gesture and Gate of Virgins so that there could not be the least difference perceiv'd he undiscover'd by any put them into the number of the Athenian Maids design'd for Crete At his return He and these two Youths led up a solemn Procession with Boughs and Vine-branches in their hands in the same habit that is now worn at the celebration of the Oschophoria These Branches they carry'd in honour of Bacchus and Ariadne in memory of the Fable related of them or rather because they happen'd to return in Autumn the time of gathering Grapes The Women call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Supper-carryers were taken into these Ceremonies and assist at the Sacrifice in remembrance and imitation of the Mothers of the young Men and Virgins upon whom the Lot fell for thus busily did they run about bringing Banquets and Refreshments to their Children and because the good Women then told their Sons and Daughters a great many fine Tales and Stories to comfort and encourage them under the Danger they were going upon it has therefore still continu'd a Custom that at this Festival old Tales and Fables should be the chief Discourse For all these particularities we are beholding to the history of Demon. Besides the Rites already describ'd out of Plutarch there was always a Race at this Festival the contenders were certain Young Men elected out of every Tribe whose Parents were both living they ran from Bacchus's Temple to that of Minerva Sciras in the Phalerian Haven the place where the Race ended was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boughs which the Runners carry'd in their Hands and deposited there The Conqueror's Reward was a Cup call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Five-fold because it contain'd a mixture of five things viz. Wine Honey Cheese Meal and a little Oyl Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from all sorts of Boughs It was celebrated by the Rhodians when they prun'd their Vines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated as the Name imports by all the Boeotians who assembl'd near Coronea at the Temple of Minerva sirnam'd Itonia from Itonius the Son of Amphictyon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in honour of Minerva the Protectress of Athens It was first instituted by Ericthonius or Orpheus and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but afterwards renew'd and amplify'd by Theseus when he had united into one City the whole Athenian Nation and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some are of Opinion that it was much what the same with the Roman Quinquatria whence it is usual to call it by that Name in Latin At the first it continu'd only one Day but afterwards was prolong'd several Days and celebrated with greater Preparations and Magnificence than was usual in the Primitive Times There were two Solemnities of this Name one of which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Great Panathenaea which was celebrated once in five Years beginning upon the XXIId of Hecatombaeon The other was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Lesser Panathenaea and was kept every third Year or rather as some think every Year beginning upon the XXIst or XXth of Thargelion In the latter of these there were three Games manag'd by ten Presidents elected out of all the ten Tribes of Athens who continu'd in Office four Years On the first Day at Even there was a Race with Torches wherein first Footmen and afterwards Horse-men contended The same Custom was likewise observ'd in the Greater Festival The second Contention was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Gymnical exercise so call'd because the Combatants therein gave a proof of their Strength or Manhood the place of these Games was near the River and call'd from this Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stadium being decay'd by Time was rebuilt of white Pentelick Marble by Herodes a Native of Athens with such Splendour and Magnificence that the most stately Theaters could not compare with it The last was a Musical Contention first instituted by Pericles in the Songs us'd at this Time they rehears'd the generous Undertakings of Harmodius and Aristogiton who oppos'd the Tyranny of Pisistratus's Sons as of Thrasybulus also who deliver'd the Athenians from the Thirty Tyrants impos'd on them by the Lacedaemonians The first that obtain'd the Victory by playing upon the Harp was Phrynis a Mitylenaean Other Musical Instruments were also made use of especially Flutes on which they play'd in Consort There was also a Dance perform'd by a Circular Chorus of which hereafter And the Poets contended in four Plays the last whereof was Satyr and all together were nam'd from their number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside these there was a Contention at Sunium in imitation of a Sea-fight The Conquerour in any of these Games was rewarded with a Vessel of Oyl which he was permitted to dispose of how and whither he pleas'd whereas it was unlawful for any other to transport that Commodity Farther he receiv'd a Crown of those Olives which grew in the Academy and were sacred to Minerva and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Death in remembrance of the Misfortune of Halirrothius the Son of Neptune who in a rage at his Father's Defeat by Minerva in their Contention about the Name of Athens offering to cut down the Olive-tree by the Production of which Minerva obtain'd the Victory missing his Aim gave himself a fatal Blow Others derive the Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a part because according to some these Olives were given by Contribution all Persons that possess'd Olive-trees being oblig'd to contribute their proportions towards the Celebration of this Festival Beside these there was a certain Dance call'd Pyrrhichia perform'd by young Boys in Armour in imitation of Minerva who in Triumph over the Vanquish'd Sons of Titan danc'd in that manner It was usual also after that Athens was brought under the Dominion of the Romans for Gladiators to contend after the Roman fashion No Man was permitted to be present at any of these Games in dy'd Garments and the Punishment of such Offendors was left to the Discretion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President of the Games Lastly they offer'd a Sumptuous Sacrifice towards which every one of the Athenian Burroughs contributed an Ox and of the Flesh that remain'd a publick Entertainment was made for the whole Assembly In the Greater Festival most of the same Rites and Ceremonies were practis'd but were I suppose perform'd with greater Splendour and Magnificence and the Addition of some others not observ'd in the Lesser as particularly the Procession in which Minerva's Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or
Garment was carry'd This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was woven by a select number of Virgins call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Work these were superintended by two of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I have spoken before and enter'd upon their Employ at the Festival call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was upon the thirtieth Day of Pyanepsion It was of a white colour without Sleeves and embroider'd with Gold Upon it were describ'd the Atchievements of Minerva especially those against the Giants Iupiter also and the Heroes with all such as were famous for Valiant and Noble Exploits had their Effigies in it whence Men of true Courage and Bravery are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. worthy to be pourtray'd in Minerva's Sacred Garment as in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will our Fathers treat with high Esteem Whose brave Exploits are worthy Attica Fit to be pourtray'd in Minerva's Vest. With this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a solemn Procession the Ceremonies of which were thus In the Ceramicus without the City there was an Engine built in the form of a Ship on purpose for this Solemnity upon this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hung in the manner of a Sail and the whole was convey'd not by Beasts as some have imagin'd but by Subterraneous Machines to the Temple of Ceres Eleusinia and from thence to the Cittadel where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put upon Minerva's Statue which seems to have been laid upon a Bed straw'd with or rather compos'd of Flowers and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Procession was made by Persons of all Ages Sexes and Qualities It was led up by Old Men together as some say with Old Women carrying Olive-branches in their Hands whence they are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Bearers of Green Boughs After these came the Men of full Age with Shields and Spears being attended by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sojourners who carry'd Spades and were upon that account call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spade-bearers Then follow'd the Women attended by the Sojourners Wives who were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from bearing Water-pots These were follow'd by young Men singing Hymns to the Goddess they were crown'd with Millet and habited in Mourning-cloaks in memory of one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was slain as he attempted to force the Posterity of Hercules from the Altar Next to these came select Virgins of the first Quality call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Basket-bearers because they carry'd certain Baskets which contain'd some necessaries for the Celebration of the holy Rites which as also other Utensils requir'd at the Solemnity were in the custody of one who because he was Chief manager of the publick Pomps Processions or Embassies to the Gods was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were distributed by him as occasion requir'd these Virgins were attended by the Sojourners Daughters who carry'd Umbrella's and little Seats whence they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Seat-carryers Lastly it is probable that the Boys bore up the Rear walking in a peculiar sort of Coats worn at Processions and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Necessaries for this as for all other Processions were prepar'd in a publick Hall erected for that use between the Piraeean Gate and Ceres's Temple and the management and care of the whole Business belong'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name denotes Officers appointed to see that the Laws ancient Rites and Customs be observ'd It was farther usual at this Solemnity to make a Gaol-delivery to present golden Crowns to such as had done any remarkable Service for the Common-wealth and appoint Men to sing some of Homer's Poems which Custom was first introduc'd by Hipparchus the Son of Pisistratus Lastly in the Sacrifices at this and other Quinquennial Solemnities it was customary to pray for the prosperity of the Plataeans on the account of the signal Service they had done the Athenians at the Battle of Marathon wherein they behav'd themselves with extraordinary Courage and Resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Honour of Panace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so call'd from the great concourse of People that us'd to meet at the Solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival so call'd from Pandion by whom it was first instituted or because it was celebrated in honour of Iupiter who does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. move and turn all things which way he pleaseth Others are of Opinion that it belong'd to the Moon and receiv'd it's Name because she does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. move incessantly for that the Moon appears both in the Night and Day whereas the Sun shows himself by Day only and was suppos'd to rest all Night It was celebrated after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Festival of Bacchus because that God is sometimes put for the Sun or Apollo and was by some reputed to be the Brother by others the Son of the Moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Festival in memory of Pandrosus the Daughter of King Cecrops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publick rejoycings when the Season through it's coldness intemperance forc'd the Mariners to stay at Home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A publick Festival celebrated as the Name imports by an Assembly of People from all the parts of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival celebrated as the Name signifies by a concourse of People from all the Cities of Ionia The Place or Temple in which it was kept was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was instituted in honour of Neptune sirnam'd Heliconius from Helice a City of Achaia which afterwards perish'd by an Earth-quake One thing there was remarkable in this Festival viz. That if the Bull offer'd in Sacrifice happen'd to bellow it was accounted an Omen of Divine Favour because that sound was thought to be acceptable to Neptune To this Homer is thought to allude in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dying he roar'd as when a Bull is drawn About the King of sacred Helice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An anniversary Solemnity in honour of Pan at Athens where he had a Temple near the Acropolis the Dedication of which and the Institution of this Festival were upon this account When Darius the Persian invaded Attica Phidippides was forthwith dispatch'd on an Embassie to the Spartans to desire their Assistance and as he was in his Journey about Mount Parthenius near Tegea Pan met him and calling him by his Name bid him to ask the Athenians What was the reason why they had no regard of him who was their Friend and had often been serviceable to them and should go on so to be
Race call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the young Men that contended therein did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. carry in their Hands Vine-branches full of Grapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Alea in Arcadia in honour of Bacchus whose Image was expos'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. under an Umbrella whence it is probable the Name of this Festival was deriv'd At this Time the Women were beaten with Scourges in the same manner with the Spartan Boys at the Altar of Diana Orthia which they underwent in obedience to a Command of the Delphian Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. e. The Festival of Sea-onyons It was observ'd in Sicily the chief part of it was a Combat wherein Youths beat one another with Sea-onyons He that obtain'd the Victory was rewarded by the Gymnasiarch with a Bull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mention'd by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Athenian Solemnity wherein the Women made Jests and Lampoons upon one another whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abuse ridicule or speak evil of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Eretria in honour of Diana Stophea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Stymphalus in Arcadia in honour of Diana nam'd from that place Stymphalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syracusian Festivals one of which Plato mentions it continu'd ten Days during which Time the Women were employ'd in offering Sacrifices Another we read of in Tully which was celebrated every Year by vast numbers of Men and Women at a Lake near Syracuse thro' which Pluto was said to have descended with Proserpina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Games at Sparta the Prize in which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a mixture of Fat and Honey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices and Thanksgivings for Deliverances out of Dangers Τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Neptune sirnam'd Taenarius from Taenarus a Promontory in Laconia where was a Temple dedicated to him The Worshippers were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gymnical Exercises in honour of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Meursâ—us conjectures from the Words of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Neptune as Hesychius reports Perhaps it was the same with that mention'd by Athenaeus and celebrated at Ephesus wherein the Cup-bearers were young Men and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Sirname there are various accounts the most probable is that which derives it from Scâ—thia Taurica where this Goddess was worshipp'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Cyzicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourtieth Day after Child-birth upon which the Women went to the Temples and pay'd some grateful Acknowledgments for their safe Delivery of which Custom I shall give a farther acccount in one of the following Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Spartan Festival in which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nurses convey'd the Male Infants committed to their Charge to the Temple of Diana Corythallia which was at some distance from the City being seated not â—ar from that part of the River Tiassa which was near Cleâ—a here they offer'd young Pigs in Sacrifice during the Time of which some of them danc'd and were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others expos'd themselves in antick and ridiculous Postures and were nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had likewise a Publick Entertainment at this and some other Times which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to partake of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner of it was thus Tents being erected near the Temple and Beds furnish'd therein and cover'd with Tapestry all the Guests as well Foreigners as Natives of Laconia were invited to Supper where every Man had his portion allotted which was distributed to him together with a small Loaf of Bread call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farther also each of them receiv'd a piece of new Cheese part of the Belly and Tripes and instead of Sweet-meats Figs Beans and green Vetches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In memory of the Titanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Games celebrated at Rhodes in memory of Tâ—epolemus upon the twenty-fourth Day of the Month Gorpiaeus wherein not Men only but Boys were permitted to contend and the Victors were crown'd with Poplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Institution and Manner of this Solemnity are describ'd in Athenaeus who tells us it was kept at Samos The chief Ceremony consisted in carrying Iuno's Image to the Sea-shore and offering Cakes to it and then restoring it to it 's former place which was done in memory of it's being stolen by the Tyrrhenians and when their Ships were stay'd in the Haven by an invisible Force which hinder'd them from making away expos'd upon the Shore The name of this Festival is deriv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from the Image's being fast bound by those that first found it because they imagin'd it was going to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Athens in memory of Toxaris a Scythian Heroe who died there and went under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the foreign Physician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An anniversary Festival celebrated by the Ionians that inhabited Aroe Anthea and Mesatis in honour of Diana Triclaria to appease whose anger for the Adultery committed in her Temple by Menalippus and Comaetho the Priestess they were commanded by the Delphian Oracle to Sacrifice a Boy and a Virgin which inhuman Custom continu'd till after the Trojan War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Solemnity in which it was usual to pray for Children to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods of Generation who were sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of these I shall have occasion to speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Festival mention'd by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemn Games celebrated every year at Lebadea in honour of Trophonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mention'd in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celebrated by the Achaeans in honour of Bacchus Î¥ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An anniversary Solemnity at Amyclae in Laconia in the Month Hecatombaeon in memory of the beautiful Youth Hyacinthus with Games in honour of Apollo It is thus describ'd by Athenaeus Polycrates reports in his Laconicks That the Laconians celebrate a Festival call'd Hyacinthia three Days together during which time their Grief for the death of Hyacinthus is so excessive that they neither adorn themselves with Crowns at their Entertainments nor eat Bread but Sweet-meats only and such like Things nor sing Paeans in honour of the God nor practise any of the Customs that are usual at other Sacrifices but having supp'd with Gravity and an orderly
was never adjudg'd till one party had fairly yielded this was sometimes done by words and oâ—ten by liâ—ting up a Finger whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to yield the Victory for which reason we are told by Plutarch that the Lacedaemonians would not permit any of those Exercises to be practis'd in their City wherein those that were conquer'd did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. confess themselves overcome by holding up their Finger because they thought it would derogate from the Temper and Spirit of the Spartans to have any of them tamely yield to any Adversary tho' that place has been hitherto mistaken by most Interpreters Martial hath taken notice of this Exercise Hunc amo qui vincit sed qui succumbere novit Et melius didicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the very same with what is more commonly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which consists of the two Exercises of Wrestling and Boxing from the former it borrows the custom of throwing down from the latter that of beating Adversaries for Wrestlers never struck nor did Boxers ever attempt to throw down one another but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were permitted to do both and it was customary for the weaker Party when he found himself sore press'd by his Adversary to fall down and fight rolling on the Ground whence these Combatants were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gave occasion to the mistake of Hieronymus Mercurialis who phansy'd there were two Pancratia one in which the Combatants stood erect the other in which they roll'd in the Gravel This Exercise is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Combatants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAPTER XXII Of the Olympian Games THE Olympian Games were so call'd from Olympia a City in the Territory of the Pisaeans or according to Stephanus the same with Pisa. The first Institution of them is by some referr'd to Iupiter after his Victory over the Sons of Titan at which time Mars is said to have been crown'd for Boxing and Apollo to have been superiour to Mercury at Running Others will have the first Author of them to be one of the Dactyli nam'd Hercules not the Son of Alâ—mena but another of far greater Antiquity that with his four Brethren Paeoneus Ida Iasius and Epimedes left their ancient Seat in Ida a Mountain of â—reâ—e and settl'd in Elis where he instituted this Solemnity the Original of which was only a Race wherein the four younger Brothers contending for Diversion the Victor was crown'd by Hercules with an Olive-garland which was not compos'd of the common Olive-branches nor the natural Production of that Countrey but brought by Hercules so Fables will have it from the Hyperborean Scythians and planted in the Pantheum near Olympia where it flourish'd tho' not after the manner of other Olive-trees but spreading out it's Boughs more like a Myrtle it was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. fit for Crowns the Garlands given to Victors in these Games were always compos'd of it and it was forbidden under a great Penalty to cut it for any other use These Dactyli were five in number whence it is that the Olympian Games were celebrated once in five Years tho' others make them to be solemniz'd once in four wherefore according to the sormer an Olympiad must consist of five according to the latter of sour But neither of these Accounts are exact for this Solemnity was held indeed every fifth Year yet not after the term of five Years was quite past but every fiftieth Month which is the second Month after the completion of four Years And as these Games were celebrated every fifth Year so they lasted five Days for they began upon the eleventh and ended upon the fifteenth Day of the Lunar Month when the Moon was at the full Others if we may believe Iulius Scaliger report that these Games were instituted by Pelops to the honour of Neptune by whose Assistance he had vanquish'd Oenomaüs and marry'd his Daughter Hippodamia Others say they were first celebrated by Hercules the Son of Alcmena to the honour of Pelops from whom he was descended by the Mother's side but being after that discontinu'd for some Time they were reviv'd by Iphitus or Iphiclus one of Hercules's Sons The most common Opinion is that the Olympian Games were first instituted by this Hercules to the honour of Olympian Iupiter out of the Spoils taken from Augeas King of Elis whom he had dethron'd and plunder'd being defrauded of the reward he had promis'd him for cleansing his Stables as Pindar reports Diodorus the Sicilian gives the same Relation and adds that Hercules propos'd no other Reward to the Victors but a Crown in memory of his own Labours all which he accomplish'd for the Benefit of Mankind without designing any Reward to himself beside the Praise of doing well At this Institution it is reported that Hercules himself came off Conquerour in all the Exercises except Wrestling to which when he had challeng'd all the Field and could find no Man that durst grapple with him at length Iupiter having assum'd an Human shape enter'd the Lists and when the Contention had remain'd doubtful for a considerable Time neither party having the Advantage or being willing to submit the God discover'd himself to his Son and from this Action got the Sirname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wrestler by which He is known in Lycophron All these Stories are rejected by Strabo in his Description of Elis where he reports that an Aetolian Colony together with some of Hercules's Posterity subdu'd a great many of the Pisaean Towns and amongst them Olympia where they first instituted or at least reviv'd enlarg'd and augmented these Games which as my Author thinks could not have been omitted by Homer who takes every opportunity to adorn his Poems with Descriptions of such Solemnities had they been of any Note before the Trojan War The Care and Management of these Games belong'd sometimes to the Pisaeans but for the most part to the Eleans by whom the Pisaeans were destroy'd and their very Name extinguish'd Sometimes it happen'd that the Eleans could not take Care of them for the CIVth Olympiad was celebrated by order of the Arcadians by whom the Eleans were at that Time reduc'd to a very low Condition but this and all those manag'd by the Inhabitans of Pisa the Eleans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unlawful Olympiads and left them out of their Annals wherein the Names of the Victors and all Occurrences at these Games were recorded Till the fiftieth Olympiad a single Person superintended but then two were appointed to perform that Office In the CIIId Olympiad that number was increas'd to twelve according to the number of the Elean Tribes out of every one of which one President was elected But in the following Olympiad the Eleans having suffer'd great Losses by a War with the Arcadians and being reduc'd to eight Tribes the
he tells us brought forth Berries streak'd with red and green and almost as large as Apples but this Interpretation is by no means genuine or natural since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never us'd in that sence However that be 't is certain the Victors were rewarded with Garlands of Lawrel as appears from the express words of Pindar who tells us that Aristomenes was crown'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawrel that flourish'd upon Mount Parnassus Whence some imagine that the Reward was double consisting both of the sacred Apples and Garlands of Lawrel But at the first Institution of these Games the Victors were crown'd with Garlands of Palm or according to some of Beech-leaves as Ovid reports who immediately after the Verses before-cited adds His juvenum quicumque manu pedibusve rotave Vicerat esculeae capiebat frondis honorem Nondum Laurus erat Here Noble Youths for Mastership did strive To Box to Run and Steeds and Chariots drive The Prize was Fame in witness of Renown A Beechen Garland did the Victor crown The Lawrel was not yet for Triumph born Others there are who report that in the first Pythiad the Gods contended Castor obtain'd the Victory by Race-horses Pollux at Boxing Calaïs at Running Zetes at Fighting in Armour Peleus at throwing the Discus Telamon at Wrestling Hercules at the Pancratium and that all of them were honour'd by Apollo with Crowns of Lawrel But others again are of a different Opinion and tell us that at the first there was nothing but a Musical Contention wherein he that Sung best the Praises of Apollo obtain'd the Prize which at first was either Silver or Gold or something of value but afterwards chang'd into a Crown Here you may observe the different Names given to Games from the diversity of the Prizes for where the Prize was Money the Games were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where only a Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The first that obtain'd Victory by Singing was Chrysothemis a Cretan by whom Apollo was purify'd after he had kill'd Python The next Prize was won by Philammon the next after that by his Son Thamyris Orpheus having rais'd himself to a pitch of honour almost equal to the Gods by instructing the prophane and ignorant World in all the Mysteries of Religion and Ceremonies of Divine Worship and Musaeus who took Orpheus for his example thought it too great a Condescention and inconsistent with the high Characters they bore to enter into the Contention Eleutherus is reported to have gain'd a Victory purely upon the account of his Voice his Song being the composition of another person Hesiod was repuls'd because he could not play upon the Harp which all the Candidates were oblig'd to do There was likewise another Song call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of these five parts wherein the Fight of Apollo and Python was delineated 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain'd the preparation to the Fight 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first Essay towards it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the Action it self and the God's exhortation to himself to stand out with Courage 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the insulting Sarcasins of Apollo over vanquish'd Python 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was an imitation of the Serpents hissing when he ended his Life Others make this Song to consist of the six following parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the preparation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein Apollo dar'd Python to engage him by reproaches for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to reproach and Iambick Verses were the common Form of Invectives 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was to the honour of Bacchus to whom those Numbers were thought most acceptable this part belong'd to him because he had as some say a share in the Delphian Oracle or possess'd it before Apollo 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the honour of Iupiter because he was Apollo's Father and thought to delight most in such Feet as being educated in Crete where they were us'd 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the honour of Mother Earth because the Delphian Oracle belong'd to her before it came into Apollo's hands 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Serpent's hissing There was likewise a solemn Dance consisting of five parts which are by some thus describ'd 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of Apollo preparing himself for the Fight with all the circumspection of a prudent and cautious Warriour 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Challenge given to the Enemy 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a representation of the Fight during which the Trumpets sounded a point of War it was so call'd from Iambick Verses which are the most proper to express Passion and Rage 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so call'd from the Feet of that name or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to offer a Libation because it was the celebration of Victory now after a Victory it was always customary to return Thanks to the Gods and offer Sacrifices 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a representation of of Apollo's Dancing after his Victory Afterwards in the third year of the XLVIIIth Olympiad the Amphictyones who were Presidents of these Games introduc'd Flutes which till that time had not been us'd at this Solemnity the first that won the Prize was Sacadas of Argos but because they were more proper for Funeral Songs and Lamentations than the merry and jocund Airs at Festivals they were in a short Time laid aside They added likewise all the Gymnical Exercises us'd in the Olympian Games and made a Law that none should contend in running but Boys At or near the same time they chang'd the Prizes which had before been of value into Crowns or Garlands and gave these Games the name of Pythia from Pythian Apollo whereas till that time as some say they had either another Name or no peculiar Name at all Horse-races also or Chariot-races were introduc'd about the Time of Clisthenes King of Argos who obtain'd the first Victory in them riding in a Chariot drawn by four Horses and several other changes were by degrees made in these Games which I shall not trouble you with CHAPTER XXIV Of the Nemean Games THE Nemean Games were so call'd from Nemea a Village and Grove between the Cities Cleonae and Phlius where they were celebrated every third year upon the twelfth of the Corinthian Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with the Athenian Boedromion The Exercises were Chariot-races and all the parts of the Pentathlum The Presidents were elected out of Corinth Argos and Cleonae and apparell'd in black Cloaths the habit of Mourners because thâ—se Games were a Funeral-solemnity instituted in memory of Opheltes otherwise call'd Archemorus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a beginning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Fate or Death because Amphiaraus fore-told his