Cloud in her Place by whom he had a Son named Imbrus and surnamed Centaurus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say pricking a Slave Mr. Abbot Feuretiere relates this Story otherwise A King of Thessaly says he having sent some Horse-men to seek his Bulls that were gone astray they that saw them on Horse-back it being a Thing new and extraordinary at that Time thought them to be made up of a double Nature a Man and an Horse which was the Original of the Fable of the Centaurs and Hippocentaurs CENTENARIA COENA a Feast wherein the whole Expences could be no more ' than an Hundred Asses which was a Piece of Roman Money See As. CENTESIMA USURA The Hundredth Penny One per Cent. CENTONARII it was a Military Trade and they were such as provided Tents and other Equipage for War called by the Romans Centones or else those whose Business it was to quench the Fires which the Enemies Engines kindled in the Camp Vigetius in his Fourth Book speaking of an Engine used in the Camp to make a close Gallery or Fortification says that for fear it should be set on Fire they covered it on the Out-side with raw or fresh Hides or Centones i. e. certain old Stuffs fit to resist Fire and Arrows For Julius Caesar in the Third Book of his Commentaries of the Civil War says that the Soldiers used these Centones to defend themselves from their Enemies Darts The Colleges of the Centonarii were often joined with the Dendrophori and the Masters of the Timber-works and the other Engines of War called Fabri as may be seen by an Inscription of a Decurion of that College AUR. QUINTIANUS DEC COLL. FAB CENT That is to say Aurelius Quintianus Decurion of the College at the Masters of the Engines and Centonaries CENTUM a Numeral Word a square Number made up of Ten multiplied by it self This is the Number which begins the Third Column of the Arabian Characters set in an Arithmetical Order 100. CENTUM-VIRI may be called the Court of 100 Judges which were Roman Magistrates chosen to decide the Differences among the People to which the Praetor sent them as to the highest Court made up of the most learned Men in the Laws They were elected out of 35 Tribes of the People Three out of each which makes up the Number of 105 and although at length the Number was increased to 180 yet they still kept the Name always of the Court of 100 Judges and their Judgments were called Centumviralia Judicia These Magistrates continued a long time in the Commonwealth as also under the Emperors Vespasian Domitian and Trajan Under the last of these they were divided into Four Chambers each having 45 Judges CENTURIA a Century a Part of a Thing divided or ranked by Hundreds The People of Rome were at first divided into Three Tribes and these Tribes into 30 Curiae but Servius Tullius contrived the Institution of a Cense i. e. a numbering of the Citizens of Rome with an Account of their Age Children Slaves and Estates as also in what Part of the City they dwelt and the Trade they followed The first Cense was made in the Campus Martius where were numbred 80000 Men able to bear Arms as Livy tells us and Fabius Pictor an ancient Historian tell us or 84700 according to Dionysius Halicarnassaeus This Roll coming into the Hands of Servius he divided all his People into Six Classes each containing several Centuries or Hundreds of Men with different Arms and Liveries according to the Proportion of their Estates The first Class was made up of 80 Centuries or Companies of which 40 were appointed to guard the City consisting of Men of 45 Years and upwards and the other 40 were of young Men from 16 to 45 Years old who bore Arms. Their Arms were all alike viz. the Head-piece the Back and Breast-plates a Buckler a Javelin a Lance and a Sword These were called Classici in the Army and were more honourable than those which were said to be infra Classem as we learn from Aulus Gellius They were to have 100000 As's in Estate which make about 1000 Crowns of French Money Asconius Pedianus makes their Estate to amount to 2500 Crowns The Second Third and Fourth Classis were made up each of them of 20 Centuries of which Ten were more aged Men and Ten of the younger sort Their Arms were different from the first Classis for they carried a large Target instead of a Buckler a Pike and Javelin The Estate of those of the Second Classis was to be 700 Crowns a Year of the Third 500 and of the Fourth 200. The Fifth Classis contained 30 Centuries which had for their Arms Slings and Stones to throw out of them and Three of them were Carpenters and other Artificers necessary for an Army They were to have 125 Crowns Estate The Sixth was a Century made up of the Rabble or such as were exempted from Service in War and all Charges of the Republick They were called Proletarii because they were of no other use to the Republick but to stock it with Children They were also named Capite Censi because they gave their Names only to the Censor CENTURIATA COMITIA Those Comitiae or Assemblies of the People of Rome by Centuries where every one gave his Vote in his Century These sorts of Assemblies were first instituted by Servius Tullius who divided as is above said the People into Six Classes and each Classis into Centuries These Assemblies had a great Share in ordering of all State Affairs for they were summoned together to make great Officers to approve any new Law to proclaim War against any People and to implead any Citizen of Rome after his Death They also chose the Consuls Praetors Censors and sometimes the Proconsuls and Chief Priests Livy tells us that P. Cornelius Scipio was sent Proconsul into Spain by one of these Assemblies It belonged to the Consuls only to summon them together by the Authority of the Senate who allowed or forbad them as they pleased and the Dictator and Chief Priest had no Power to do it in the Absence of the Consuls but only by Commission These Assemblies were held without the City of Rome in the Campus Martius and one Part of the People were armed during their Meeting for fear of any sudden Invasion and a Standard was set up on the Capitol which was not taken down till they had ended When the Senate had ordered this Assembly the Consuls appointed it to meet after Three free Fairs or Markets which made 27 Days that such as had any Right of Voting might have sufficient Notice This they called edicere comitia in trinundinum This Appointment was published by Bills set up in all the great Towns or in the great Streets of Rome on the Three Market days next following In them the Matters to be treated of were set down and the lesser Officers were forbidden in the
There are yet three Medals to be seen where Cybele is otherwise represented One is of the Emperor Severus where she is represented holding with one hand a Scepter and with the other a Thunder-bolt and her Head covered with a Turret She rid upon a Lyon flying through the Air. The other Medal is of the Emperor Geta stampt after the same manner with this Inscription Indulgentia Augustorum The third is of Julia who represents the Mother of the Gods crown'd with Turrets attended by two Lions and sitting upon a Throne she holds with her right hand a branch of Pine-tree and lays her left hand on a Drum with this Motto Mater Deum This Goddess is also represented with a great many Breasts to shew that she feeds Men and Beasts and carries Turrot on her Head and has two Lions under her Arms. CYCLOPES The Cyclopes a race of fierce and haughty Men who have but one Eye in the middle of their Forehead Poets have given this Name to some Inhabitants of Sicily whom they feign'd to be Vulcan's Assistants in the making of Jupiter's Thunder-bolts they made also the Arms of Achilles and Aenca◠They were so named because they had but one round Eye in the middle of their Forehead They are the Sons of Heaven and Earth as Hesiod tells us or of Neptune and Amphitrits as Euripides and Lucian say Those of most note among them are Polyphemus Brontes Steropes and Pyracman Apollo kill'd them with his Arrows to revenge the death of his Son Aesculapius whom Jupiter had kill'd with a Thunderbolt made by these Cyclopes Poets say also that Polyphemus was Shepherd to Neptune and Galatea's Lover and that Ulysses put out his Eye with a Fire-brand to revenge the death of his Companions whom the Cyclopes had eaten CYCLUS SOLIS The Cycle of the Sun or of the Dominical Letters is a revolution of 28 Years which being expired the same Dominical Letters return again in the same order To understand this well it must be observed that the Year being composed of Months and Weeks every Day of the Month is markt in the Calendar with its Cypher and one of these seven Letters A B C D E F G. The first Letter begins with the first Day of the Year and the others follow in a perpetual Circle to the end Wherefore these Letters might be unalterable to denote every Holy-day or every Day of the Week as they are in respect to the Days of the Months if there was but a certain and unvariable number of Weeks in the Year and as A marks always the first of January B the 2 C the 3 so A should mark always Sunday B Munday c. But because the Year is at least of 365 Days which make up 52 Weeks and a Day over it happens that it ends with the same day of the Week with which it began and so the following Year begins again not with the same Day but with the next to it And from thence it follows that A which answers always the first of January having noted the Sunday for one Year for which reason 't is called the Dominical Letter it will note the Monday in the following Year and G will note the Sunday and so forward 'T is plain by what has been said that if the Year had but 365 Days this Circle of Dominical Letters should end in seven Years by retrograding G F E D C B A. But because every four Years there is a Leap-Year which has one Day more two things must needs happen First That the Leap-Year has two Dominical Letters one of which is made use of from the first of January to the 25th of February and the other from that Day till the end of the Year The reason of it is plain for reckoning twice the 6th of the Kalends the Letter F which notes the Day is also reckoned twice and so fills up two Days of the Week From whence it follows that the Letter that till then had fallen upon Sunday falls then but upon Monday and that the foregoing Letter by retrograding comes to note Sunday The second thing to be observed is that that having thus two Dominical Letters every fourth Year the Circle of these Letters doth not end in seven Years as it would do but in four times seven Years which is 28. And this is properly called the Cycle of the Sun which before the correction of the Kalendar began with a Leap-Year whereof the Dominical Letters were G F. CYCLUS LUNARIS The Cycle of the Moon It was no less difficult to determine by a certain Order the Days of the New Moons in the course of the Year To this purpose a great many Cycles were proposed which afterwards Experience shewed to be false and they were obliged to receive this Cycle of 19 Years Invented by Methon of Athens called the Golden Number to make the Lunar Year agree with the Solar for at the end of them the New Moons returned again on the same Days and the Moon began again her course with the Sun within an Hour and some Minutes or thereabouts This Number was called the Golden Number either for its excellency and great use or because as some say the Inhabitants of Alexandria sent it to the Romans in a Silver Calendar where these Numbers from 1 to 19 were set down in Golden Letters This Number has been called the great Cycle of the Moon or Deceunovennalis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 19 Tears or Methonicus from the Name of its Author This Golden Number has been of great use in the Calendar to shew the Epacts and New Moons ever since the Nicene Council ordered that Easter should be kept the first Sunday after the Full Moon of March However this Cycle was not settled every where according to the same manner in the Calendar for the Western Christians called Latins imitating the Hebrews reckon'd the Golden Number 1. on the first day of January of the first Year But the Christians who Inhabited Asia under the name of Christians of Alexandria placed the Golden Number 3. at the same day CYCNUS A Swan a Bird living in or about the Waters very fine to behold with a long and straight Neck very white except when he is young Ovid in the 12th Book of his Metamorphosis says that Cycnus was King of Liguria and kin to Phaeton who for the grief of his death was changed into a Bird of his name 'T is said that Swans never sing but when they are at the point of death and then they sing very melodiously Tully in his Tusculans tells us that Swans are dedicated to Apollo the God of Divination who being sensible of their approaching death rejoice and sing with more harmony than before I ucian on this account laughs at the Poets in his Treatise of Amber or the Swans I also expected says he to have heard the Swans warbling all along the Eridanus having learn'd that the Companions of Apollo had been there changed into Birds who
Temple to Jupiter Feretrius FERIAE Holy-days when People rested from labour from the Verb feriari i. e. to rest to cease from work for the Feriae of the Ancients were Festival-days Now the Church marks the days of the Week by the word Feria secunda feria tertia c. tho' these days are not Holy-days but working-days the occasion thereof was that the first Christians to shew their Joy at the celebrating of Easter were used to keep the whole Week holy and forbear from all servile work that they might give themselves wholly to the contemplation of the Mysteries contained therein wherefore they called the Sunday the first Holy-day the Monday the second Holy-day the Tuesday the third Holy-day and so forth and from thence the days of every week were afterwards called Feriae in the common Language of the Church tho' they are not to be kept Holy The Romans had two kinds of Feriae the publick Feriae common to all the People in general and the private Feriae which were only kept by some private Families The publick Feriae were four-fold Stativae unmoveable and Holy-days Imperativae commanded Conceptivae moveable Nundinae days for keeping Fairs Stativae Feriae were set Holy-days mark'd in the Calendar which always fell out upon the same day the three chiefest thereof were Agonalia Carmentalia and Lupercalia I shall give an account of them in their order Conceptivae were Holy-days appointed every Year upon uncertain days according to the Pontiffs will such were Feriae Latinae Paganales Sementinae and Compitales Imperativae commanded or extraordinary Holy-days kept according as the occasions of the Commonwealth required either to give thanks to the Gods for some extraordinary Favours or to pacific their Wrath and pray to them to keep the People from publick misfortunes Unto these kind of Holy-days the Processions Games Lectisternium or the Bed of the Gods may be referred Nundinae days for Fairs and extraordinary Markets Before Flavius made the Calendar publick the unmoveable Feasts were publish'd by the Curio's who waited the Nones of each Month upon the King of Sacrifices to know what Holy-days were to be kept that Month and then acquainted each Parish with the same And this was still practiced after the publishing of the Calendar As for the Ferae conceptivae and imperativae they were published in the publick places by a Herald in these words Lavatio Deûm Matris est hodie Jovis epulum cras est and the like And these Holy-days were so religiously kept that the opinion of the Pontiff Mutius Scaevola was says Macrobius that the breaking of a Holy-day was unpardonable unless Men had done it out of inadvertency and in this case they were acquitted by sacrificing a Hog FERIAE LATINAE The Latin Holyday Some Writers say that the Consuls Sp. Cassius and Posthumius Caminius instituted these Holy-days by a Treaty that they made with the Latius in the name of the Senate and the Roman People But Dionysius Hallicarnasseus and almost all the Writers tell us that Tarquinius Supurbus instituted them and that having overcome the Tuscans he made a league with the Latins and proposed them to build a Temple in common to Jupiter sirnamed Latialis where both Nations might meet every Year and offer Sacrifice for their common Conservation Wherefore they chose Mount Albanus as the center of these Nations to build there a Temple and instituted a yearly Sacrifice and a great Feast in common and among their Rejoycings they swore a mutual and eternal Friendship Each Town of both Latins and Romans provided a certain quantity of Meat Wine and Fruits for the Feast A white Bull was sacrificed in common and the Inhabitants of every Town carried home a piece thereof When this Ceremony was at first instituted it held but one day but after the Kings were expell'd out of Rome the People demanded that another day might be added to it afterwards the Senate added a third day a fourth and so on till they came to ten days After the Expulsion of Kings the Consuls appointed a time for the celebrating of this Feast during which the People left the guard of the City to a Governor called Praefectus Urbis While this Feast was celebrated on Mount Albanus there were Chariot-Races at the Capitol and the Conqueror was treated with a great draught of Wormwood-drink which is very wholsom as Pliny says Laâ—norum feriis quadrigae certant in Capitolio victorque absynthium bibit credo sanitatem praemio dari homorificè FERONIA A Goddess of the Woods and Orchards This Divinity took her name from the Town of Feronia scituated at the foot of Mount Soracte in Italy where a Wood and a Temple were consecrated to her 'T is said that the Town and the Wood having both taken fire whereupon the People carrying away the Statue of the Goddess the Wood grew green again Strabo relates that the Men who offered her Sacrifices walked bare-footed upon burning Coals without burning themselves She was honoured by freed-men as their Protectrefs because they received in her Temple the Cap that was the Token of their Liberty FESTUM and FESTA Holy-days The Romans kept many Feasts as it appears by their Calendar We shall speak of them according to their Alphabetick Order They were very careful of observing Feasts and during that time they did forbear to work Tibellus tells us that the Romans abstain from working upon the days of Expiations and Lustrations of the Fields Quisquis adest faveat fruges lustramus agros ...... Omnia sint operata Deo non audeat ulla Lanificam pensis imposuisse manum These words express the true end of ceasing from work to employ themselves to the service of the Gods and Religious Duties 'T is not certain if Plâ—â—ghmen rested from all kind of work during the Holy-days Virgil relates many exercises and other small things that Men were allowed to do in Holy-days Quippe etiam festis quaedam exercere diebus Fas jura sinunt Rivos deducere nulla Relligio vetuit segeti praetendere sepem Insidias avibus moliri incendere vepres Balantumque gregem fluvio mersare salubri Saepè oleo tardi costas agitator aselli Vilibus aut onerat ' pomis Georg. lib. 1. v. 270. as to make Drains to drain the water inclose a Field with Hedges laying snares for Birds set Thorns on fire wash a Flock in the River and load an Ass with Fruits These works were not disagreeable to the celebrating of the Holy-days And yet working was not left to the liberty or humours of Men's fancy but were regulated by the Laws and Ordinances of the Pontiffs who ruled matters of Religion They were so exact in keeping Holy-days that the following day was accounted a day of bad Omen to undertake any thing Wherefore the Romans and the Greeks have consecrated the next day after the Holy-days to the Genij or the dead And they were so careful of ceasing from work that the keeping of their
opinion of some Writers was the same as Osiris the Father of Harpocrates Others represent him with a glittering head some have dress'd him in a Gown which hangs down to the heels carrying on his Head a branch of a Peach-tree which was a Tree consecrated to Harpocrates because the Fruit thereof resembles the Heart and its Leaves are like the Tongue as Plutarch has observed whereby old Writers signified the perfect correspondency that should be between the Tongue and the Heart Some others figure him with a particular Ornament on his Head having the badges of Harpocrates Cupid and Esculapius for he holds his Finger on his Mouth he carries Wings and a Quiver with Arrows and a Serpent twisted about a stick The union of Harpocrates with Cupid shews that Love must be secret and the union of Harpocrates with Aesculapius gives us to understand that a Physician must be discreet and not discover the secrets of his Patient The Pythagoreans made a Virtue of silence and the Romans a Goddess called Tacita as 't is related by Plutarch HARPIAE The Harpyes fabulous Birds only mentioned by Poets who describe them with the face of a Virgin and the rest of the body a Bird with crooked feet and hands Virgil's description of them runs thus in the third Book of his Aeneid v. 213. Quas dira Celaeno Harpyae colunt aliae ....... Tristius haud illis monstrum nec saevior ulla Pestis ira Deûm Stygüs sese extulit undis Virginei volucrum vultus foedissima ventris Proluvies uncaeque manus pallida semper Ora fame The truth of the Story is that Phineus King of Paeonia having lost his sight and his Sons being dead the Harpyes his Daughters were spending his Estate till Zethes and Calais his Neighbours Sons of Bordas drove these Ladies out of the City and re-establish'd Phineus in possession of his Estate HASTA signifies all kind of offensive Arms that have a long staff or handle as Pike Spear Javelin c. 'T was said in the Roman Law Hastae subjicere to signify thereby to confiscate or to sell by publick sale and sub hastâ venire to be sold by Auction for Romulus had order'd that this Pole should be set before the place where the confiscated Goods were sold HASTA PURA A Half-pike without Iron at the end us'd for a Scepter and a badge of Authority and not a Pike armed with Iron used in the war HEBDOMADA A Week the numof seven days Four Weeks make up a Month because of the four chief and more apparent Phasis of the changes of the Moon And as these four changes of the Moon are in a manner the space of seven days one from another 't is very likely that from thence the first Egyptians and Assyrians have taken occasion to divide time by intervals of seven days which therefore were called Weeks As for the Hebrews their way of reckoning the time by weeks has a most august Origine and the Law commanded them to forbear from all kind of work the seventh day to imprint in their memory the great Mystery of the Creation of the World in which God had wrought during six days and rested the seventh whereupon it was called the Sabbath-day which in their Language signifies a day of rest The other days took their name from that day for the following day was called by the Jews prima Sabbati the first day of the Sabbath the next day the second of the Sabbath then the third and fourth c. till the sixth called otherwise Parasceve which signifies the day of preparation for the Sabbath This way of reckoning by Weeks was properly speaking used only by the Eastern Nations for the Greeks reckoned their days from ten to ten or by decads dividing each month in three parts the first part was reckoned from the beginning of the Month the second was the middle of the Month and the third was the rest of the Month from the middle to the end thereof And thus the Romans besides the division of the Month by Kalends Nones and Ides made use also of a political distribution of a series of eight days distributed from the beginning of the year to the end thereof The names of the days of the week used by the Primitive Christians were founded on a more holy principle viz. the resurrection of our Lord which has given the name of Dominica or the Lord's-day to the day called the Sabbath by the Jews And because they to shew their joy in the celebration of the Feast of Easter i. e. of the Resurrection were used to keep the whole week holy resting from all servile work which is called in Latin Periani therefore they called the day following immediately after the Holy Sunday Prima Feria and the second day Secunda Feria the third day Tertia Feria and so forth and from thence the days of all the weeks were afterwards improperly called Foriae in practice of the Church The Origine of the names commonly given to the days of the week being names of Divinities ador'd by superstitious Antiquity comes from a more remote principle for 't is likely that these names passed from the Assyrians to the Greeks and from the Greeks to the Christians And we may reasonably presume that the Chaldeans who were esteemed the first Men who addicted themselves to study Astronomy have also given the name of their Gods to the Planets or at least the same names which they have afterwards ascribed to the Gods whom they ador'd and that they might give more authority to that art which they profess and by which they foretold things to come by the observation of the Stars They attempted to ascribe them an absolute Empire over the nature of Men allowing to each of them several Offices and Employments to dispense good and evil and that lest that dreadful power which they ascribed to them should be kept in the only extent of their spheres they had very much enlarg'd the bounds of their Dominions submitting to them not only the several parts of the Earth and the Elements not only the Fortunes Inclination and Secrets of the most close Men overthrow of States Plagues Deluges and a thousand other things of that nature but endeavoured also to set them up for the absolute Masters of time allowing a Planet to preside over each year another to each month to each week each day each hour and perhaps to each moment From thence each day of the week has took the name of the Planet ruling over it and Monday which is in Latin dies Luna i. e. the day of the Moon was so called because the Moon presides that day dies Martis i. e. the day of Mars which was under the direction of Mars dies Mercurii ruled by Mercury dies Jovis under the conduct of Jupiter dies Veneris under the direction of Venus dies Saturni under that of Saturn dies Solis ruled by the Sun 'T is true that the order that the Planets
follow in the week is quite different from that which they observe in Heaven for according to the disposition of their Spheres Jupiter is immediately below Saturn Mars below Jupiter the Sun under Mars Venus according to the vulgar opinion beneath the Sun Mercury below Venus and in fine the Moon the lowest of all beneath Mercury But in the order of the week Sunday called the day of the Sun comes after Saturday which is the day of Saturn in the room of Thursday the day of Jupiter and Monday the day of the Moon follows the day of the Sun instead of Friday the day of Venus likewise instead of Saturday or the day of Saturn which according to the Planets order should follow the Munday or the day of the Moon they reckon Tuesday the day of Mars and after Tuesday comes Wednesday the day of Mercury instead of Thursday the day of the Sun and so forth Whereby it doth appear that the disposition of the Planets in the days of the week is very different from the order and situation of their Orbs. But the Ancients having not only committed the days but also the hours of each day to the care of some Planet 't is very likely that the day was called by the name of the Planet that had the direction of the first hour Wherefore Saturday or the day of Saturn was thus called because the first hour of that day was under the direction of Saturn and as the following hours came on successively under the power of the following Planets the second hour was for Jupiter who immediately followed Saturn the third was for Mars the fourth for the Sun the fifth for Venus the sixth for Mercury and the seventh for the Moon and afterwards the eighth hour return'd under the power of Saturn and according to the same order the same Planet Saturn had still the fifteenth and the two and twentieth hours under his direction and by consequence the three and twentieth hour was under the command of Jupiter and the four and twentieth viz. the last hour of the day was found under the direction of Mars So that the first hour of the following day came under the dominion of the Sun who consequently gave his name to the second day and following always the same order to the eighth the fifteenth and the two and twentieth hour did always belong to the Sun the twenty third to Venus and the last to Mercury wherefore the first hour of the third day appertained to the Moon called for that reason the day of the Moon to which also was referr'd the eighth the fifteenth and the two and twentieth hours of the same day and therefore the twenty third hour was ascribed to Saturn for from the Moon we must return again to Saturn and the last to Jupiter from whence the first hour of the fourth day was found under the direction of Mars who gave also his name to the day as also the eighth the fifteenth and the two and twentieth and consequently the twenty third hour belonged to the Sun the twenty fourth to Venus and the first of the fifteenth day to Mercury and so forth following the same order whereby we see the origine and the necessary series of the names given to the days of the week and the reason why the day of the Sun comes after the day of Saturn viz. Sunday after Saturday the day of the Moon after the day of the Sun or Monday after Sunday the day of Mars after the day of the Moon or Tuesday after Monday Wednesday after Tuesday then Thursday Friday and at last Saturday and so of all the rest There is still another ingenious reason that might be given for these denominations of days for the names of the Planets given to the days of the week follow one another in proportion with the musical harmony called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the Origne and principle of all the good harmony of the Antients the nature whereof consists betwixt two tones of four voices or three intervals or sounds different one from another wherefore there are always two silent tones betwixt both And 't is likely that the Ancients to leave us some idea of this admirable Musick have disposed the days of the week which follow one another according to their musical harmony wherefore the Planet which comes immediately after another leaves two others behind which are silent viz. after Saturn comes the Sun leaving Jupiter and Mars and after the Sun follows the Moon over-running Venus and Mercury after the Moon appears Mars after Mars Mercury without mentioning either the Sun or Venus after Mercury Jupiter without reckoning either the Moon or Saturn next to Jupiter Venus leaving Mars and the Sun and the last of all next to Venus comes Saturn and by this perpetual revolution we know why Sunday the day of the Sun follows Saturday the day of Saturn and why after Sunday comes Monday c. HEBDOMAS The name of an Orator mentioned by Lucian who once a week gave a play-day to his Scholars and play'd himself wanton tricks among the people as School-boys do upon Holy-days HEBE The Daughter of Jupiter and Juno or of Juno alone without the knowledge of a Man for Apollo having once invited her to a Feast the Fable tells us that she eat such a quantity of Lettice to cool her self that she got a great Belly and was brought to bed of Hebe a Girl of an extraordinary beauty who was in Heaven Jupiter's Cup-bearer After Hercules was taken up among the Gods he married her The Ancients took Hebe for the Goddess of Youth and consecrated to her several Temples The Corinthians offer'd her Sacrifices in a Grove which served for a place of Refuge to all the Malefactors who repaired thither and freed men tied to the Trees their chains and other marks of bondage This Goddess was represented by the Image of a young Girl crowned with Flowers HECATE A Divinity of Hell Writers report her birth variously Orpheus tells us that she is the Daughter of Jupiter and Ceres others say that she is the Daughter of Jupiter and Asteria and Apollodorus's opinion is that Hecate Diana the Moon and Proserpina are all one and the same wherefore they call her triple Hecate or the Goddess with three heads being the Moon in Heaven Diana on Earth and Proserpina or Hecate in Hell She was called Trivia because her Image was set up in cross-ways either because of the noise that was made in the night to imitate the howling of Ceres seeking after Proserpina or because she was the Moon in Heaven and Diana on Earth and Proserpina or Hecate in Hell as the Scholiast of Aristophanes reports Hecaten coluere antiquitus in trivies propterea quod eandem Lunam Dianam Hecaten vocarent Servius tells us the same thing upon this Verse of Virgil Nocturnisque Hecaten triviis ululata per urbes She was represented with a dreadful countenance her Head attired
plebis majoris partis dedicaret It was not lawful to dedicate a Temple or an Altar without the consent of the Senate or Tribunes of the people LEX PAPIRIA The Papirian Law Ne quis injussu plebis aedes terram aram aliamâ—â— rem ullam consecraret It was not allowed any to consecrate Temples any piece of Ground and Altars without the consent of the people LEX HORTENSIA The Hortensian Law required that the Fairs which were at first kept on Holy-days should for the future be held on working-Working-days where in the Praetor administred Justice by pronouncing these three words do dico addico This Law was made by Q. Hortensius Dictator in the year of Rome cccclxviii LEX PUBLICIA The Publician Law made by Publicius Tribun of the people Ne quibus nisi ditioribus cerei Saturnalibus mittorentur That Wax Tapers were not to be sent to any but those that were rich at the time of the Saturnalia It was a custom to make several Presents at this Feast and particularly of Wax Tapers to intimate that Saturn had brought Men from Darkness to Light that is from an obscure and savage to a polite and learned Life LEX CORNELIA The Cornelian Law made by the Consul P. Cornelius Dolabella after the death of Julius Caesar in the year of Rome dccx Ut Eidus Julii quibus Caesar interfectus in Senatu est Urbis natales haberentur That they should celebrate the day of Rome s Original on the Ides of July when Caesar was slain LEX LICINIA The Licinian Law concerning those Plays called Ludi Apollinares instituted in honour of Apollo determined the day on which they should be represented there being no fixed day before appointed for that purpose P. Licinius Praetor urbanus legem ferre ad populum jussus ut hi ludi perpetuùm in statam diem voverentur LEX ROSCIA The Roscian and Julian Law of which L. Roscius Otho Tribune of the people was Author according to Florus in the year of Rome dclxxxvi Ut in Theatro Equitibus Romanis qui H. S. quadringenta possident quatuordecim spectandi gradus adsignarentur exceptis iis qui ludicram artom exercuerant quique sive suo sive fortunae vitio rem decoxissent That the Roman Knights who were worth 400000 Sesterces i. e. about 3333 l. Sterling should have fourteen Steps of the Theater allowed them to see the Plays except those who were turned Buffoons and wasted all their Fortune by their Debaucheries This is what Tacitus says Ami. l. 15. c. 5. the Emperour separated the Roman Knights from the people in the Circus and gave them Seats that were neares to the Senators For before this they assisted at this Shew confusedly for the Roscian Law regulated no more than what regarded the Seats in the Theater LEX CINCIA The Cincian Law made for restraining the Avarice of the Orators who exacted large Sums of Money for their pleadings The Calpurnian Law against the Bribery of Magistrates and that which bore the name of Julius Caesar was made against the Avarice and Intriges of those who made private Suit for Offices in the Commonwealth LEX PAPIA The Papian Poppean Law made by Augustus in his old Age to incourage Men to Marry by imposing a Penalty upon Batchelours and thereby to increase the Rvenues of the Commonwealth LEX AGRARIA The Agrarian Law made concerning the distribution of Lands taken from the Enemies This Law proved to be the Seed of great Divisions in the Roman Empire in the time of the Republick See Agraria LEX JULIA A Law made by Augustus against Adultery It was the first that appointed a punishment and publick Process to be made against those who seduced Wives and Debauched Maidens and Widows of Quality Not that Adultery was not punished before Augustus his time but there was no process made against it and there was no stated Punishment assigned for it But the Julian Law which Augustus himself had the misfortune to see put in execution in his own Family in the person of his own Children required nothing but banishment for this sin of Adultery but the Penalty was afterwards increased by the constitutions of the succeeding Emperors who punished Adultery with death LEX SUMPTUARIA A Sumptuary Law made by Cornelius Sulla the Dictator in the Year of Rome DCLXXIII whereby the expences of Feasts and Funerals were regulated and those condemned to pay a certain pecuniary mulct who transgressed the injunction of that Law LEX PAPIA The Papian Law concerning the Vestal Virgins who looked after the Sacred Fire in the Temple of the Goddess Vesta she who let it go out was whipped by the Soveraign Pontiff and if she suffered her self to be Debauched she was buried alive in Campus Sceleratus without the Gate called Portacollina See Vestalis LEX PEPETUNDARUM or DE REPETUNDIS The Law of Bribery or publick Extortion LEX AELIA The Elian Law made concerning the Augurs by Q. Aelius Paetus the Consul in the year of Rome dlxxxvii LEX FUSIA The Fusian Law made concerning the time of holding the Assemblies which ought not to be held but upon those days called Dii Comitiales LEX VALERIA SEMPRONIA The Valerian and Sempronian Law made concerning those who had a right to Vote in the Roman Assemblies C. Valerius Tappo Tribute of the people was the Author of it in the year of Rome icxvi LEX VILLIA The Villian Law of which L. Villius Tribune of the people was Author and whereby the Age of Persons that were to enter upon Offices in the Republick was regulated 'T was also called LEX ANNALIS LEX CORNELIA The Cornelian Law which prescribed the Qualifications Persons ought to have that enter upon Offices in the Commonwealth LEX HIRCIA The Hircian Law which allowed of none to hold Offices in the Republick but such as had sided with Caesar against Pompey LEX VISELLIA The Visellian Law which allowed the Sons of Freedmen the right of becoming Magistrates LEX POMPEIA CLAUDIA The Pompeian and Claudian Law which required that those who put in for Offices in the Commonwealth should be always present LEX RHODIA The Law of Rhodes relating to traffick by Sea this Law required that if it happened a Ship laden with Merchandize that belonged to several Merchants in order to avoid Shipwrack threw the Goods of some of them overboard and that those of the other were saved an estimate should be made of all the Merchandize and that the loss and damage should be sustained by every one of them in proportion to the Effects he had on board this was made by the Rhodians and was found to be so just that it was received by all the Nations that came after them LIBATIO A Libation being a Ceremony practised in the Sacrifices of the Pagans wherein the Priest poured down some Wine Milk and other Liquors in honour of the Deity to whom he Sacrificed after he had first tasted a little of it LIBATIONES Libations of Wine and other Liquors frequently made