according to the Poets was the Sun of Nox and Erebus Ovid L. 11. Metamorph. describes him thus Near unto the Cimmerians says he there was a great Cave dug in a Mountain where stupified Sleep dwelt the Sun-beams never enlightened that Place the same being covered with a very thick Mist The Birds never sing there at Break of Day neither do the Dogs disturb the Silence of the Nights by their Barkings A profound Silence reigns continually there at the Cave's Mouth there grows a great many Poppies and Mandrakes Plants that create Stupidity whose Juice the Night extracts in order to throw it into the Eyes of Men. In the Midst of the Cave there is a Bed of Ebony all of one Colour where the God Sleep lies down soft and takes his Rest there are a great many Dreams who skip up and down round about him Seneca the Tragedian gives an admirable Description of Sleep whom he represents in the same manner as Ovid does to be a favourable God that gives Rest to the Mind and puts an End to our Labours The Greeks as Pausanias says sacrificed on the same Altar to Sleep and to the Muses pretending that Sleep was the best Soul of the Muses Sleep is a good old Man King of a certain Palace whose Masters were Taraxion and Plutocles the sovereign Lord of the Fountain Careotis great Master of the Temple of Imposture and Truth and Possessor Time out of Mind of a Sanctuary or Oracle taken away by Antipho he is Death's younger Brother who is an old Carcase as ancient as all Ages says Coluthus M. Iollius pretends that Sleep is a young Man and this he grounds upon the Inscription wherein Sleep is represented much like unto a Youth This Sleep appeared indeed young but according to M. Cuper it was Somnus aeternalis because of the Torch that was thrown down which was a true Representation of a Life extinct or by reason of this Torch being thrown down it was necessary for keeping of the Children harmless to light one for them in Hell His datum solis minùs ut timerent Igne praelato relevare noctem M. Tollius insists upon it and instances in Euclids Two Sleeps one of which was easie to be perswaded and driven away from the Soul and the same belonged to young People and the other was perfectly gray with Age and appertained to old Men. But the Moral is very good Euclid would hereby shew that young People were easily brought of from their idle Fancies but that 't is hard to bring old Men from their Opinions Euclid did not pretend they were Two Deities SOMNIUM a Dream Ovid puts an infinite Number of Dreams under the Empire of Sleep but he takes notice of Three who were much more potent than the rest viz. Morpheus Icelus or Phobetor and Phantasos The first imitated Men the second Animals and the third Mountains Rivers and other inanimate Things All these Names were taken from the Greek and they very well signifie what they intimate to us Hereby we may know that the Grecians were those who formed both the Names of and made Distinctions between Dreams as well as the God of Sleep Lucian tells us Dreams were painted with Wings because they flew away in an Instant Homer mentions Two Gates thro' which Dreams come to us the one made of Ivory from whence proceeded doubtful and troublesome Dreams the other of Horn through which clear and certain Dreams passed Virgil in these Verses borrowed the Thought from Homer Sunt gemina Somni portae quarum altera fertur Cornea quâ veris facilis datur exitus umbris Altera candenti perfecta nitens elephante Sed falsa ad coelum mittunt insomnia Manes Lucian describes the Island of Dreams unto us in this manner We had not sailed long before we saw the Isle of Dreams but obscurely as Dreams are wont to be for she seemed to remove farther off as we drew nearer to her at last having reached the Island we entred into the Haven of Sleep and there went ashoar The Island was encompassed with a Forest of Poppies and Mandrakes full of Owls and Bats for there were no other Birds upon it It had a River whose Waters did not run but in the Night and Two Fountains of standing Water the Wall of the City was very high and of a changeable Colour like the Rainbow It had Four Gates though Homer makes it to have but Two the first looked towards the Plain of Negligence the one being made of Iron and the other of Earth through which frightful and melancholy Dreams passed the other Two look towards the Harbour the one being made of Horn and the other of Ivory which is that through which we enter Sleep is the King of the Island and his Palace stands on the Left-hand as you go in On his Right-hand is the Temple of Night which the Goddess worshipped there and afterwards that of the Cock Sleep has Two Lieutenants under him viz. Taraxion and Plutocles who were begotten of Fancy and Nothing In the Midst of the Place stands the Fountain of Sence which has Two Temples by the Sides of it the one of Falshood and the other of Truth There is the Oracle and Sanctuary of that God to whom Antipho the Interpreter of Dreams is Prophet and has obtained this Favour of Sleep All the Inhabitants of the Island differ from one another some are handsome and tall others little and ugly these appear to be rich and clad in Gold and Purple like Kings in a Play and the others poor beggerly and all in Rags We met with several of our Acquaintance who carried us to their Houses and treated us nobly Prophetick Dreams were formerly as frequent as they are now rare and so they made a Part of and were an Ornament to History both sacred and prophane God threatened King Abimelech in a Dream and made him release Sarah Abraham's Wife It was in a Dream that Jacob saw the mysterious Ladder The Angel appeared to Jacob in Mesopotamia and told him in a Dream that he was the God who appeared to him in Bethel Joseph's Dreams are well known his Brothers Sheafs of Corn which worshipped his and the Sun Moon and Eleven Stars which they adored have in a manner no need of Interpretation The Dreams of Pharoah's Two Eunuchs and the Interpretation given them by Joseph and Pharaoh's Two Dreams after that which were so happily interpreted by the said Joseph were the Steps by which he was advanced to the Height of Honour and Power Gideon was also instructed what he should do by a Soldier 's Dream Saul answered Samuel who was conjured up by the Witch of Endor that he made his Application to her because God would neither answer him by the Mouths of the Prophets nor by Dreams for they were the Two usual Ways they had to learn the Will of God under the Old Testament The Devil imitated these Prophetick Dreams and made it a Piece of the wicked
to perswad us that they had Chimneys in their Chambers Suetonins tells us that the Chamber of Vitellius was burnt the Chimney having took fire Nec ante in Praetorium rediit quam flagrante triclinio ex conceptu camini Horace writes to his Friend to get a good fire in his chimney Dissolve frigus ligna super foco Large reponens Od. 9. l. 1. Tully writing to his Friend Atticus tells him Camino Luculento tibi utendum censco And Vitruvius speaking of the cornishes that are made in Chambers give warning to make them plain and without Carver's work in places where they make fire However in those ages if they had any chimneys like ours they were very rare Blondus and Salmuth say that chimneys were not in use among the Ancients but Pancirollus and many others affirm the contrary Wherefore without deciding absolutely the question 't is most certain they had Kilns to warm their Chambers and other apartments of their Houses called Fornaces vaporaria and Stoves called Hypocausta Philander says that the Kilns were under ground built along the Wall with small Pipes to each story to warm the Rooms They had also Stoves that were removed from one Room to another for Tully writes that he had removed his Stove because the Pipe thro which the fire came out was under his Chamber Hypocausta in alterum apodyterii angulum promovi propterea quod ita erant posita ut eorum vaporarium ex quo ignis erumpit esset subjectum cubiculo The Romans did not only make use of Wood to warm their rooms but also of the Beams of the Sun which they gathered in some Kilns as we do with our Burning-glasses This Kiln was called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Solarium or solare vaporarium and it was not allowed to plant Trees that might be a hindrance to the gathering of the Beams of the Sun as Ulpian says It doth not appear neither by the writings or buildings that remain of the Ancients that they had Privies in their Houses And what they call latrinas were publick places where the persons who had no Slaves went to empty and wash their Pans and these persons were called latrinae from lavando according to the Aetymology of M. Varro for Plautus speaks of the Servant-maid quae latrinam lavat who washes the Pan. And in this place of Plautus latrina can't be understood of the publick Houses of Office which were cleansed by Pipes under the ground which carried the Waters of the Tiber to these places and 't is likely that Plautus made use of the word latrina to insinuate that sella familiaris erat velut latrina particularis The Publick Necessary Houses for the day were for the conveniency of the People in several places of the Town and were called Sterqulinia covered and full of Spunges as we learn of Seneca in his Epistles As for the night they had running Waters thro all the Streets of Rome and there they threw all their ordure but rich men used Pans which the Servants emptied into the Sinks that carried all their Waters into the great Sink of the Town and from thence into the Tiber DONARIA Gifts and Presents offered to the Gods and hung up in their Temples DONATIVUM A Gift and Largess in Money which the Emperors bestowed upon Soldiers to get their affection and votes in time of need DRACHMA A Dram a kind of weight composed of two Scruples and each Scruple of two oboli and so a Dram was six oboli As for the proportion that the Dram of the Greeks did bear with the Ounce of the Romans Q. Rommus in his Poem of Weights and Measures makes the Dram the eighth part of an Ounce which is not much different from the Crown of the Arabians which weighs something more than the Dram. The Dram and the Roman Denarius were of the like value so that the Dram may be worth about Sevenpence Halfpenny of English Money DRACONARIUS The Dragonbearer the standard of the Roman Infantry the head whereof was drawn in Silver and the rest of the Body was of Taffety hung up at the top of a Pike fluttering in the Air like a Dragon and out of it hung down great Bands with tufts of Silk at the end DRACO A Dragon so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see plain to be clear-sighted and for his watchfulness this Animal is dedicated to Minerva 'T is said that he loves Gold wherefore a Dragon watched the Golden Fleece at Colchos and the Golden Apples of the Garden of the Hesperides and 't is reported that the Dragon of Pallas dwelt near Athens because the Athenians did wear their Hair tuckt up with Tresses of Gold DRUIDAE The Priest of the Ancient Gauls Thus Caesar speaks of them l. 4. of the Wars of the Gauls The Druides of the first Order are Overseers of the worship of the Gods and Religion and have the direction of both Publick and Private Affairs and teaching of Youth If there is any Murther or Crime committed or Suit at Law about an Inheritance or some other Dispute they decide it ordaining Punishments and Rewards and when a Man won't stand to their Judgment they suspend him from communicating in their Mysteries And those who are so excommunicated are accounted wicked and impious and every Body shuns their Conversation if they are at law with other Men they can have no Justice and are admitted neither to Employments nor Dignities and die without Honour and Reputation All the Druides have an High Priest who has an absolute Power After his Death the most worthy among them succeeds him and if there are many Pretenders to his Office the Election is decided by Votes and sometimes by force of Arms. They met every Year in the Country of Chartres which is in the middle of Gaul in a place consecrated and appointed for that purpose where those who are at Law or at Variance met from all places and stand to their Decisions 'T is thought that their Institution came from Brittain and those who will have perfect knowledge of their Mysteries travell'd into that Country They never follow the War and are free from all Taxes and Slavery wherefore many get into their order and every one puts in for a place among them for his Son or Kinsman They must learn by heart a great number of Verses for it is forbid to write them either to exercise their Memory or lest they should profane the Mysteries in publishing them wherefore they remain sometimes twenty Years in the College In other things they make use of writing in Greek Characters One of the chiefest points of their Theology is the Immortality of the Soul as a profitable Belief that inclines Men to Vertue by contempt of Death They hold Metempsychosis and have many Dogma's of Theology and Philosophy which they teach their youth Diodorous Siculus joins the Druides to Poets in the Authority of pronouncing like Soverâ—ign Judges about Controversies
Greeks which gave occasion to Festus to say Lucem facere Saturno sacrificantes i. e. capita detegere to uncover the Head when they sacrifice to him And we are inform'd by Apuleius in his Saturnalia that it was accounted a strange Custom to sacrifice to this God with a bare Head Hinc est quod ex instituto peregrino huic deo sacrum aperto capite faciunt For 't is certain that the Romans did never sacrifice to their Gods but with their Head cover'd and their Face veil'd for fear lest in this principal Action of Religion they should either be diverted by the sight of an Enemy or distracted by some Objects or interrupted by some sinister Omen This we learn from Virgil Lib. 3. Aeneid V. 403. For when your Ships are come into the Harbour says the Sibyl to him and you have erected Altars by the River side to sacrifice to the Gods cover your Head and your Face with a purple Veil for fear lest in the time of sacrificing you should be interrupted by the the presence of some Enemy Remember always to adore the Gods after this manner and command your Posterity to observe the same way Quin ubi transmissae steterint trans aequora classes Et positis aris jam vota in littore solves Purpureo velare comas adopertus amictu Ne qua inter sanctos ignes in honore Deorum Hostilis facies occurrat omnia turbet Hunc socii morem sacrorum hunc ipse teneto Hac vestri maneant in religione nepotes Aurelius Victor also tells us the same in his Abridgment of the Roman History where speaking of Aeneas he relates That this Trojan Prince sacrificing by the Sea-side perceiv'd the Navy of the Grecians approaching wherein was Ulysses and fearing lest the sight of his Enemy should disturb him in this Action he cover'd his Face and so ended his Sacrifice without one minutes interruption In the Second place The Romans turn'd to the Right Hand round about the Statues of their Gods and their Altars Plautus in his Curculio makes Phoedromus say Quo me vertam nescio I know not to which side to turn me Palimirus answer'd him playing upon the word Si deos salutas dextro versum censeo If you mean to adore the Gods I advise you to turn to the Right alluding to the Custom of the Romans of turning to the Right when they worship their Gods Pliny confirms the same thing When we adore the Gods says he we carry our Hand to our Mouth and we turn round about the Altar In adorando dextram ad osculum referimus totumque corpus circumagimus In the following Times they prostrated themselves before their Gods which is the most humble manner of adoring them Titus Livius speaking of the Carthaginian Ambassadors tells us That when they arriv'd at the Roman Camp and came into the General 's Tent they prostrated themselves at his Feet in the posture of those who adore the Gods More adorantium procubuerunt from whence come these Latin Phrases Advolvi aris Procumbere ad aras To prostrate themselves at the feet of the Altars The proud and haughty Emperors exacted the like Adorations from those who came to make their Reverence to them but the wise and modest Emperors rejected this kind of Adoration as did the Emperor Alexander by the relation of Lampridius as well as Maximianus who said God forbid that any one should adore me by prostrating himself before me Dii prohibeant ut quisquam ingenuorum pedibus meis osculum figat ADORATI IMBRES Sen. Distributions The Largesses which the Emperor gave to the People of Rome which descended like a Shower of Gold for which they returned Thanks by Adoration and very submissive bowing before them ADRIANUS surnam'd Elius Adrian whom Trajan adopted and who was the Son of Elius Adrian his Cousin-German At his accession to the Empire being willing to gain the good Will of the Senate took a solemn Oath That he would not punish any of that Body but by a Sentence of their own He remieted all the Arrears of Taxes and Revenues which were due from private Persons either to himself or the publick Treasury of the Empire He burnt publickly the Bonds of some private Men to the value of Two Millions of Gold He persecuted the Christians outragiously until Quadratus and Aristides two Christian Philosophers allay'd the Fierceness of his Rage by their Apologies written in Favour of the Christians which prevail'd so far with him that he wrote to the Governours forbidding them to punish the Christians for their Religion The Jews in his time shook off the Yoak of the Romans under the Conduct of a notable Impostor call'd Barchochebas i. e. the Son of a Star who call'd himself the Star of Jacob foretold in the Scriptures who was to deliver their Nation The Cause of this Revolt was the Temple of Jupiter which Adrian had caus'd to be built overagainst the Ruins of the Temple of Jerusalem Adrian having notice of it sent some Troops to Rufus the Governour of Syria where with he defeated the Rebels in many Battels Those who remain'd after the Defeat were sold as Slaves at a very mean rate and were never suffer'd to return again to Jerusalem whose Name Adrian chang'd and call'd it Aelia Capitolina He caus'd also says Eusebius to be plac'd in bas relief upon the Gate of Bethlehem the Figure of a Swine which was an Animal that was most abhorr'd by that Nation either to signifie the Impurity of this People or to denote that they were now subject to the Yoak of the Romans who had a Swine for one of their military Signs or lastly to shew the Contempt he had for their Religion The Emperor being not yet satisfied with this mark of Slavery built also a Temple in Honour of Venus on Mount Calvary and another to Jupiter in the place from whence our Saviour ascended and a Third to Adonis in Bethlehem where the Son of God was born which continu'd there until the time of the Emperor Constantine Adrian was seiz'd with a Bloody-Flux whereof he dyed with intolerable Pain after he had reign'd Twenty Years and Eleven Months He was a Prince endow'd with excellent Qualities both of Mind and Body he affected much the Reputation of being learned and Writing well The Books of his Life which he publish'd under the Name of Phlegon his freed Man do plainly prove this Photius says that he had seen Declamations of his making whose style was easie and agreeable A little before he gave up the Ghost he compos'd some Verses wherein he address'd himself to his Soul and speaks of its Departure He wrote also a long Letter against the Physicians whom he accuses of having hasten'd his Death By the knowledg he had of Astrology he has left us a Journal of all things which were to happen unto him being besides mightily addicted to the Superstitions of Magick The Senate were upon the point of abrogating all that he
to the People that all the Commonwealth was but one great Body of which the Senate is the Head and Stomach which seems alone to devour all that the Labour and Industry of the other Parts can get but in Reality 't is only to distribute it to the rest of the Body to nourish and strengthen it and if the Members do not daily supply them with the usual Nourishment they themselves would soon be found to be without Vigour Heat or Life This excellent Comparison was so aptly apply'd and so zealously explained by Agrippa that the People were reconciled to the Senate who consented to the Election of a Tribune chosen out of the People to protect them against the Authority of the great Ones This Magistrate had a right to oppose the Consultations of the Senate by saying this Word Veto i. e. I oppose it and forbid you to proceed further AGRIPPA named Marcus a Man of a mean Original a Favourite of Augustus Admiral of the Empire a great Captain and a Companion of that Prince in his Victories He assisted him much in obtaining that Victory which he had in the Sea-fight against Sextus Pompeius of which Virgil speaks Augustus bestow'd the Consulship upon him twice together and as a Surplus of his Favour he made him his Son-in-Law by marrying his Daughter Julia to him who had been first married to Marcellus his Nephew who died without Children This Agrippa had two Daughters and three Sons viz. Calus Lucius and Agrippa who was a Posthumous Child i. e. born after his Father's Death Augustus adopted Caius and Lucius before they were seventeen years of Age he had them proclaimed Princes of the Youth and earnestly desired that they might be chosen Consuls The first married Livia the Sister of Germanicus These two Princes were soon taken from him by the Wickedness of another Livia their Mother-in-Law or by their own Misfortunes one in a Voyage to Spain whither he went to command the Armies and the other in his Return from Armenia from whence he came ill of a Wound As for Agrippa the posthumous Child Augustus complain'd of him and caused him to be banish'd by a Decree of the Senate into the Isle Planasia He was indeed a stupid and brutish Prince and withal a simple Man Tiberius who succeeded Augustus made his Access to the Empire remarkable by the Death of Agrippa who being surpriz'd was slain by a Centurion whom he sent on purpose without making any Defence Tacit. Annal lib. 1. AGRIPPA Herod the Son of Aristobulus whom Herod the Elder put to Death He was King of the Jews and had the Favour of the Emperour Caligula who at his coming to the Crown released him from Prison where Tiberius had shut him up for wishing Caligula had his place This Emperour besides his Liberty gave him a Chain of Gold of the same weight with that which he had worn out of Love to him while he was in Prison and gave him the Tetrarchy of his Uncle Philip who died without Children and allow'd him to take upon him the Title of The King of the Jews He made himself infamous at his Arrival at Jerusalem by the Death of St. James the Great and the Imprisonment of St. Peter But his Cruelty was not long unpunish'd for as he was in Caesarea Palaestine busied in the Celebration of the Publick Plays for the Health of the Emperour he was struck on a sudden as he was making a Speech to the People with a surprising terrible Pain of which soon after he died AGRIPPINA the Grand-daughter of Augustus and Daughter of Marcus Agrippa was the Wife of Germanicus the Son of Drusus the Brother of Tiberius Some believe that her Husband was poisoned by Cn. Piso tho this Crime was but weakly proved at the Condemnation of Piso She carried her Husband's Ashes to Rome and laid them in the Tomb of the Caesors Tacitus says she was a Woman of an haughty and untameable Spirit but she aton'd for her Passions by her Chastity and the Love she bare to her Husband AGRIPPINA named Julia who married at her second Marriage the Emperour Claudius who was her Uncle but she soon after poison'd him with what she put into Mushrooms which afterwards at Rome were called The Food of the Gods Britannicus who was Claudius's Son by his first Marriage ought to have succeeded him in the Empire but Agrippina advanc'd her Son Nero to it contrary to his Right that she herself might reign under the Name of her Son She had him by Domitius Aeneobarbus her first Husband and Claudius adopted him into his Family which opened a way for his Accession to the Sovereign Dignity But this ambitious Princess was well rewarded for it for Nero caused her to be slain by Anicetus and for compleating her Infamy order'd that the Day of her Nativity should be reckon'd among the unfortunate Days AJAX the Locrian the Son of Oileus so named from the City and Country of Locris near Mount Parnassus He signaliz'd himself at the Siege of Troy by many notable Exploits After the taking of the City he pluck'd Cassandra the Daughter of King Priam from the Altar of Minerva to which she was fled as an Asylum Some say he ravish'd her and that Minerva being provok'd reveng'd the Fact by slaying him with a Thunderbolt which sir'd his Ship and so drowned him in the Sea But Philostratus says the contrary that Ajax offer'd no Force to Cassandra but that Agamemnon took her away from him having seen her in his Tent and to avoid the Mischief he might design against him fled by Sea in the night and suffer'd Shipwrack by a Tempest that overtook him The Greeks much lamented him and made an extraordinary Funeral for him for they fill'd a Ship with Wood as if they would make a Funeral-Pile for him slew several black Beasts in honour of him and having also set up black Sails in the Ship they set it on fire about break of day and left it to run into the Main Sea all in a flame till it was consum'd to Ashes AJAX TELAMONIUS the Son of Telamon King of Salamis and the fair Eriboea according to Pindar He was one of the most valiant Greeks that was at the Siege of Troy After the Death of Achilles he pretended that his Armour belonged to him as the next of kin but Thetis exposing them to the Publick that every one that pretended a Right to them might claim them V lysses disputed it with him and gained them Ajax was thereupon so much enraged that he fell upon a Flock of Sheep with his Sword drawn and brandished and slew them supposing them to be Grecians and then he thrust himself through with his own Sword and died AIUS LOCUTIUS a Speaking Voice to which the Romans erected an Altar according to Cicero and Aulus Gellius or a small Temple according to P. Victor in the New-street The occasion of it as Cicero and Livy relate was thus One named M. Ceditius a Plebeian
are not till'd in all places and most of the Inhabitants live upon Milk and the Flesh of their Flocks and wear their Skins for Clothing All the English paint their Bodies with Woad which makes them of a blewish Colour and renders them more formidable in Battel They shave off all their Hair except that of their Head and Whiskers Their Women are common to ten or twelve but their Children belong to those who married them Tacitus in the Life of Agricola gives us this Character of England It is the biggest Isle which is yet known it has Germany on the East Spain on the West Gallia on the South and the Main Ocean which has no Bounds on the North. Fabius and Titus Livius the two most eloquent of our Historians as well antient as modern have compared it to a long Buckler or the Head of an Ax because the hither side is of that figure It was not known till our time that 't was an Isle after a Tour was made about the Northern Coast of it where there are discover'd other Isles at a further distance called the Orcades and Island it self which a perpetual Winter keeps from our View The Original of the Inhabitants is not known whether they are Indigenae or Strangers The Scots have Hair and a Stature like the Germans Those who dwell on the side next Spain have frizled Hair and are of a Tawny Colour The rest are like the Gauls to whom they are Neighbours The Sky is always thick and cloudy but the Cold is never very fierce the Days are longer than in France but the Night is very clear especially about the extreme parts of the Isle where there is but little distance between the End of one day and the Beginning of the next some say that in a clear and serene Sky they do not wholly lose their Light but it seems to turn about above the Horizon so that properly speaking they never see the Sun either rise or set They have neither Vines nor Olive-teees nor other Fruit-trees which grow in hot Countries altho otherwise it is very Fruitful their Fruits come out early but are a long time in ripening for want of Heat and by reason of the abundance of their Moisture ALBO-GALERUS a sort of Cap made of white Wool which had a Tuft on the Top and upon which they wore Branches of Olives embroider'd The Flamen Dialis or Priest of Jupiter only had a Right to wear it ALBULA a River where Tiberius Sylvius was drown'd who was King of the Albini from whom it was immediately named Tiber. ALBUNA a Goddess worshipped in the Country of Tibur now Tivoli Some think she was Ino the Daughter of Athamas who fearing her Husband cast her self headlong into the Sea with her Son Melicerta Other Authors confound her with the tenth Sibyl call'd Tiburtina because she was born at Tibur ALBUTIUS the Father of the Sorcerer Canidius He was extraordinarily nice in his Victuals and in the Cookery of it insomuch that he beat his Servants before they offended Horace speaks thus of him lib. 2. Sat. 2. v. 66. Hic neque Servus Albutî senis exemplo dum munia didit Savus erit He will not follow the Example of Old Albutius when he commands his Slaves any thing ALCESTIS the Daughter of Pelias and Wife of Admetus King of Thessaly Apollo obtained of the Destinies that if Admetus could procure any Person to die in his stead he should live as many years as he had done already The Father and Mother of Admetus having refus'd him that Favour his Wife Alcestis offer'd to die for him Hercules came unexpectedly and having heard what had pass'd went to the Tomb of Alcestis and rescu'd her from the Jaws of Death and restored her to her Husband Others say he went down into Hell and took her from Proserpina Euripides in his Alcestis relates That Hercules was entertained by Admetus the day that Alcestis his Wife died and all his House was in Mourning Admetus lodg'd him in an Apartment by himself that he might not disturb his Guest by so doleful an Object Hercules requited his Host well for he undertook to encounter Death who had taken away the Soul of Alcestis he chas'd Death away brought back her Soul to her Body and restor'd his Wife alive to Admetus This seems to be the History of Elisha counterfeited who rais'd the Son of the Shunamite from the dead ALCIBIADES the Son of Clinias and Dinomache he was the most beautiful Man in the World and of the neatest shape that ever was seen The Grandees of his Family gave him as great preheminence above all the Athenians as Athens had above the rest of the Cities of Greece His Courage and Conduct were shewn in the Wars against the Lacedaemonians and Persians But this Great Man had so great a Mixture of Vices and Corruptions with these rare Endowments of Mind and Body that he was condemn'd to Death and his Goods to be confiscated because he blasphemed the Gods When he repented of his Extravagances after this Disgrace he banish'd those that had debauch'd him and put himself under the Instruction of Socrates who made him a good Man Afterwards flying to King Artaxerxes he was basely slain by the Lacedaemonians who bore him a mortal Hatred and had made themselves Masters of Athens and all Greece His Statue because he was one of the most Valiant Grecians was set up by a Decree of the Senate in a publick Place at Rome according to the Pythian Oracle ALCIDES an Epithet given to Hercules from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Strength and Virtue or from Alcaeus his Grand-father by the Father's side ALCITHOE a Theban Woman who despising the Orgiae or Festivals of Bacchus and beginning a Journey whilst they were celebrating was changed into a Screech-Owl and her Sisters into Batts ALCMENA the Daughter of Electryo and Lysidicae whose Father was Pelops and Mother Hippodamia she married Amphitryo her Cosin-German upon condition that he should revenge the Death of her Brother which the Theleboans a People of Aetolia had kill'd While Amphitryo was employ'd against them Jupiter who was in Love with Alcmena took the shape of Amphitryo and lay with her a whole Night which he made as long as Three having commanded the Night and Sleep by the Mediation of Mercury not to leave Men for that time and by this Conjunction Alcmena became the Mother of Hercules Lucian has related this Fable in his Dialogue between Mercury and the Sun which we shall set down here entire Phoebus Jupiter says you must not drive to day to morrow nor the next day but keep within that during that time there may be one entire Night bid the Hours unharness their Horses and do you put out your Light and repose your self a while Sun You bring me very strange News Mercury I do not know that I have in the least drove beyond my just limits or disturb'd the Mountains why then is he so angry
Feast to her which they call'd Angeronalia because she cur'd their Flocks which were troubled with the Quinsie She is painted with her Mouth cover'd to shew us that Pains and Griefs should be born without impatient Complaints They sacrifi'd to her in the Temple of the Goddess Volnpia where her Statue was set up ANGIBATA a Greek Word that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a Transparent Vessel in which little Images seem to move up and down in the Water which are inclos'd in it and seal'd up hermetically This wonderful Effect which makes a kind of Enamell'd Figures to swim in the Water is seen in an Angibata which has lately been found out in which a small Image rises and falls turns about and stands still as you please This is done by straitning and compressing the Water more or less with the Thumb which stops the end of a long Glass Pipe or Tube fill'd with Water The Contrivance is The little enamell'd Image which is hollow and has a Weight so proportion'd to its Largeness that it will swim upon the Water yet so that by the Addition of a small Weight it will rise and sink to the bottom ANGLIA England see Albion ANGUIS a Serpent which was an ill Omen in Marriages as we may see by those Verses of Terence in his Phormio He will say that lately there happen'd to him ill Omens a Serpent fell from the Tiles through a Gutter The God Aesculapius is ordinarily represented under the figure of a Serpent because he came from Epidaurus to Rome in that shape ANGUSTUS CLAVUS a small Button in the shape of the Head of a Nail which the Roman Knights did wear upon their Garments call'd from thence Tunica Angusti Clavi whereas the Senators wore them larger and their Coat was therefore call'd Tunica Lati Clavi From hence it comes that these Words are often in Latin Authors and chiefly in Suetonius taken for the Dignity of Knights and Senators ANIENSIS TRIBUS the Tribe of Anio or the Inhabitants near the River Anio In the Consulship of M. Fulvius and F. Manlius the Censors P. Sempronius Sopho and P. Sulpitius Severa made a Census i. e. took an Account of the number of the People to which they added a new Tribe call'd Aniensis ANIGER or ANIGRUS a River of Thessaly whose Waters were sweet and pleasant but afterwards turn'd bitter and stinking because the Centaurs wash'd their Wounds in it which they had receiv'd from Hercules as the Fable says ANIMA the Soul which animates all living Creatures in general This Word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Wind or Breath the Latins say Animam efflare to express the yielding up the last Breath or at the last Gasp The Antients were several ways mistaken about the Nature of the Soul Some as Lactantius says believ'd that the Soul was Air. Varro following this Opinion says The Soul is Air receiv'd in at the Mouth purified by the Lungs warmed by the Heart and from thence dispersed through the whole Body Some have form'd to themselves an Idaea of Souls as certain thin Substances like Shadows yet visible performing the same Functions and having the same Organs with the Bodies which they animate since they see speak understand and have need of Boats to carry them over the Rivers of Hell so that according to their Argument they are only more subtil Bodies This Error pass'd among the Primitive Christians notwithstanding the clear Light of the Gospel and so the Antients in their Emblems have represented the Soul by a Butterfly flying from the Body which may be observed from a Basso Relievo of Marble which represents a young Man lying upon a Bed with a Deaths-head at his Feet and a Butter-fly flying over him which signifies his Soul and by its flying away it shews us that the Soul had forsaken the Body to which it was united The Butter-fly seems to have come out of the Mouth of the deceas'd because the Antients thought as the Vulgar still do that the Soul took its flight from the Body at the Mouth which made Homer say in his Iliads lib. 9. That when the Soul has once pass'd the Fence of the Teeth it can never return again They have exprest the Soul by a Butter-fly which perpetuates its Being by changing its shape several times For after this manner the Pythagorcans believe that we change our Genus or Species by the Transmigration of our Souls Moralis tells us of an Epitaph by which it appears that a dead Man order'd his Heirs to make a Butter-fly over his Ashes Haeredibus meis mando etiam cineri ut meo Volitet ebrius Papilio There is yet extant a Representation of a Cupid endeavouring to fix an unsteady Soul by fastening it to a Tree for a punishment of its Inconstancy nailing it to a dry stump and by that means hindring it from entring into the Body it desir'd Nicetas Choniates says That some were of opinion that there are two Natures in the Soul one luminous and the other dark This last has its Original from below and comes through some subterraneous Caverns the other descends from the Height of Heaven all inflamed to adorn the Body but in its Descent it is especially caution'd to take care that while it endeavours to adorn its earthly Habitation by its Light it doth not obscure it self by the others Darkness The Soul is more particularly said to be that which gives Life to Animals and Vegetables The Vegetative Soul is in Plants and Trees the Animal in Beasts and the Rational and Spiritual in Man The Cartesians define the Soul of Man a thinking Substance and by this Quality alone they think they can prove its spiritual and immortal Nature As to the Soul of Beasts they say 't is an Automaton or a Machine that moves of it self and by natural Springs that their Soul is a thin an active Substance which participates of the Nature of Fire and is the Source of the Vegetative Spirits The Immortality of our Soul was not only the Opinion of the Poets but of all Mankind The first Idolatry was either the Worship of the Stars or of Kings which were Deities after their Deaths Now this presupposes that they believed that the Souls of Kings were much of the same Nature with the Intelligences which govern the Stars Thus the Apotheosis or Deification of the deceased was an evident proof of the common belief of the Immortality of Soul The earnest desire of Fame is a secret proof of the inward belief of the Souls Immortality for Men would never have taken so much pains to have eterniz'd their Name and Memory if the Soul had been mortal So Horace tells us That he should not dye entirely but that the greatest part of himself would survive after death Non omnis moriar multaque pars mei Vitabit Libitinam And Ovid says the same in these Verses Parte tamen meliore mei super alta perennis Astra
ferar Cicero in his Oration for the Poet Archias explains the Immortality so much celebrated by the Poets he assures us that it was the Opinion of wise Men That immortal Glory the love of which was so ardent in Man supposes immortal Life which could tast the Sweetness of that Glory This learned Man treats upon this Subject in his Tusculan Questions and observes there that their very Burials Funeral-Elegies the Examples of those who have devoted themselves to Death for the Good of their Country the Love of Glory wherewith Men are so inspir'd and lastly all that is said or believed of Hell and all that is read concerning it in the Poets are evident Proofs of the Immortality of Souls and of the Belief that all Men have of it and explaining the reason which induc'd Men to describe Hell after the manner that the Poets had represented it he says 't was because they thought Souls immortal and not being able to apprehend any thing but what is material they had describ'd Souls and the Punishment of Hell by corporial Representations as we may learn by Homer and other Poets Euripides in his Deification of Castor Pollux and Helena tells us That the Soul of Man after Death hath no Enjoyment of this sensitive Life but hath always the same Understanding and goes to take up its abode in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus assures us That the Egyptians were the first who deliver'd the Doctrine of the Souls Immortality Plato tells us That after Death our Souls are conducted by a Genius who the Poets say is Mercury to the place where they shall be judged and that they receive Punishments or Rewards proportionably to the good or evil they have done in their Lives Quemlibet morientem cujusque Genius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vivens sortitus fuerat in locum quendam ducit ubi omnes judicari oportet Judicantar qui honestè justè sanctè vixerunt qui non qui mediocriter ANIMALIA Animals which are divided into Terrestrial Aquatic Birds amphibious Creatures and Insects The Pagans adored Beasts and creeping things as Deities and the most superstitious as well as the most antient Worshippers of this kind were the Egyptians Thus when Caesar made himself Master of Egypt Lucian tellus us That he made a magnificent Treat of many of the Egyptian Deities Non mandante fame multas volucresque ferasque Aegipti posuere Deos. Ovid Lib. V. of his Metamorphos relates the Flight of the Gods into Egypt from the War of the Gyants and when Typhoeus pursu'd them they concealed themselves under the shape of divers Animals to avoid his Fury Herodotus assures us that the Egyptians were the first that made Statues and engraved Animals in Stone They represented Jupiter with a Rams Head because Heracles being earnestly desirous to see him Jupiter appeared to him with a Ram's head He says also That Pan was one of their greatest Gods and they represented him as a Goat tho' they knew very well that he was like the other Gods Lucian declares that the Signs of the Zodiack and the other Constellations were first painted by the Egyptians in the Heavens or in the Coelestial Spheres whose Images they would have afterwards to be upon the Earth in the same Animals whose Nature they affirmed depended upon the Nature of those Constellations and upon their Impressions on sublunary beings It is also probable that this Fable of the Flight of the Gods into Egypt and their Transformation into Animals was taken from the Opinion of the Astronomers who attributed the shape of these Creatures to the Constellations and of the Constellations to the Gods that is to say to the Coelestial Intelligences 'T is certain that they distinguish'd the Gods from the Animals that were consecrated to 'em and that they did not give any Honour to those Beasts but with relation to those Gods to whom they put up their Prayers and not to Animals Herodotus has given us the reason why the Egyptians gave so much Honour to the Ibis or the Hawk 't was because in the Spring a vast number of flying Serpents came out of Arabia to build Nests in Egypt but were driven back by these Birds 'T was without doubt to the God who had sent them these Helps that the Egyptians intended to give Honour by worshiping the Animals which was consecrated to him Diodorus Siculus afferts after Herodotus That the Egyptians affirm'd That they worshiped those Animal which were consecrated to the Gods in Honour to those Gods and he assures us that the Egyption Priests had secret and mysterious Reasons for their Worship but the People had only three Reasons for it of which the two former seem to be something fabulous viz. That the Gods at the beginning being assaulted by a rout of wicked Men conceal'd themselves under the Form of these Animals and ever since they had honour'd them Secondly That the Egyptians having been often vanquish'd by their Enemies at length became victorious after they set up the Figures of these Animals for their Standards Thirdly That all these Animals were extremely useful for the preservation of their Goods and Lives Plutarch tells us That we ought to interpret all these Fables in a pious and philosophical sense piè philosophicè That if the Egyptians did honour Mercury under the Name of a Dog 't was because of the Watchfulness of that Creature There was nothing so lewd as the Worship of the Goat which they call'd Mendes the Greeks Pan and the Latines Faunus and Silvanus The Sileni and Satyrs related to this The Figures of these Deities were yet more immodest and impure than the Animals themselves for they were the original as I may say of the Priapus of the Greeks All these Idolaters protested nevertheless That their intention was by these Symbols to honour the Fruitfulness of Nature that continually produced an infinite number of Beasts many of which are Masterpieces of the Fecundity of the divine Power Some think that the greatest part of these Transformations of the Egyptian Gods into Animals or the divers ways of representing 'em under the Figures of these several Animals arose from nothing else but some Allusions of the Names to a more antient Language for Bochartus observes that if Isis were changed into a Swallow as Plutarch says 't was because that Sis in the Hebrew Tongue signifies a Swallow If Anubis were painted with a Dog's Head 't was because Nobach signifies to bark If Apis was worshipped in the shape of an Ox 't was because Abbir signifies an Ox If Jupiter chang'd himself into a Ram 't was because El which is the Name of God signifies also a Ram If Osiris or Bacchus be changed into a Goat 't is because Seir signifies a Goat If Diana be changed into a Cat 't is because in the Egyptian Language Bubastis signifies a Cat and that 's the Name of Diana Venus is chang'd into a Fish because Atergatis come near
of Private Men and States and 〈◊〉 binding the Armies ready to engage Lucian tells us that they were the Authors of the Doctrine of the Immortality of the Soul which made the Gauls undaunted Men having a generous contempt of Death which was in their opinion but a very short passage to an Immortal Life The Origine of the word Druides is derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an Oak because they commonly met in the Forrests where they began their Sacrifices with the Misletoe of Oak that their youth gathered the first day of January DRYADES The Nymphs of the Woods DRYOPE A Nymph of Arcadia Homer says that Dryope kept company with Mercury who begot upon her God Pan Lucian on the contrary in the Dialogue between Pan and Mercury tells us that he is the Son of Penelope the Daughter of Icarus whom Mercury ravish'd in Arcadia having tranformed himself into a He-Goat to surprize her Wherefore Pan was born with Horns a Beard a Tail and the Feet of a She-Goat DUCENARII The Receivers of the hundredth penny a Tax that was paid to the Roman Emperors DUUM-VIRI SACRORUM The Duum-viri or the two Magistrates whom Tarquinius Superbus created at Rome a Dignity that was a kind of Priesthood This Office was set up upon this occasion Tarquinius having bought of an unknown Woman three Books of Verses which were thought to have been written by the Sybil of Cumae he named two Magistrates or Commissaries for the Books of Religion and all their Duty was to keep these Books and consult them in some cases about what was to be done for the good of the State DUUM-VIRI MUNICIPALES These two Magistrates were in the free Towns what Consuls were at Rome They were chosen out of the Body of the Decurions on the Kalends of March but did not enter upon their Office until three Months after their Election that the People might have time to inquire if they were duly elected and in case of an undue return they chose others They took the Oath that they would serve the City and Citizens well and faithfully and were allowed to wear the Robe called Praetexta edged about with Purple and a white Tunick or Jerkin as Juvenal tells us Satyr 5. They had Officers who walked before them carrying a small Switch in their Hands Nevertheless some of them assumed the priviledge of having Lictors carrying Axes and bundles of Rods before them as we learn of Tully in the Oration against Rullus Anteibant Lictores non cum bacillis sed ut hic Praetoribus ante eunt cum facibus duobus After they had taken possession of their Office it was a custom to make a distribution among the Decurions and have some Show of Gladiators represented before the People This Office was commonly for five years wherefore they were called Quinquennales Magistratus Their Jurisdiction was of a great extent as we may see in the Treatise of Pancirollus c. 8. DUUM-VIRI NAVALES Commissaries for the Fleet. These Commissaries were created in the Year 542 at the request of M. Decius Tribune of the People when the Romans were at War with the Samnites The Duty of their Office was to take care of the sitting of Ships and ordering the Seamen who were aboard DUUM-VIRI CAPITALES The Duumvirs sirnamed Capitales or Judges in Criminal Causes It was lawful to appeal from their Sentence to the People who only had power to condemn a Citizen to die Some of these Judges were established at Rome and other free Cities who were taken from the body of the Decurions and had a great Authority and Power for they took care of the Prisons and were Members of the Publick Council They had two Lictors walking before them E. E Is the fifth Letter of the Greek and Latin Alphabet The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins E. We find this Letter in the Medals of Antoninus sirnamed Pius to mark the fifth Year of his Reign The Latins have several pronounciations for this Letter First they have a long and open E like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks which for that same reason is often doubled as in Medals and upon Marbles Feelix Seedes c. The second E of the Latins is a short and closed E as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greeks And these two different E's are distinctly observed in Ancient Authors E vocalis says Capella duarum Graecarum vim possidet Nam cùm corripiter E Graecum est ut ab hoc hoste cùm producitur Eta est ut ab kac die But there is yet a middle pronounciation between the E and the I. Wherefore Varro observes that they said veam instead of viam and Festus observes that the me instead of mi or mihi and Quintilian tells us that an E was put instead of an I in Menerva Leber Magester instead of Minerva Liber Magister Livy wrote Sebe and quase And Donatus says that because the affinity of these two Letters the Antient Authors said Heri and Here Mane and Mani Vespero and Vespere c. Wherefore we read in the ancient Inscriptions Navebus exemet ornavet cepet Deana mereto soledas and the like And from thence comes the change of these two Vowels in so many words either in the Nominative Case as Impubes and Impubis or the Accusative as pelvem and pelvim or the Ablative as nave and navi and the like names of the third Declension and in the second as Dii instead of Dei. The Latins also write E instead of A wherefore Quintilian says that Cato wrote indifferently dicam or diâ—em faciam or faciem And doubtless this is the reason why A was so often changed into E either in the praeterit as Facio feci Ago egi Jacio jeci or in the compound Verbs as Arceo coerceo Damne condemno Spargo aspergo from this also it comes that they said balare instead of belare as we see in Varro's writings and that we meet with so many words written with an E for an A in Antient Authors Books and old Glosses as Defetigari instead of defatigari Varr. Effligi instead of affligi Charis Expars instead of expers Imbarbis instead of Imberbis V. Gloss Inars instead of of iners V. Glos It must be still observed that the E has some affinity with the O for the Latins have made of tego toga of adversum advorsum of vertex vortex accipiter instead of accipitor as Festus says hemo instead of homo ambe and ambes instead of ambo and ambos in Ennius's writings exporrectus instead of experrectus This is also the reason why there are so many Adverbs in E and in O verè and verò tutè and tutò nimiè and nimio rarè and rarò in Charisius's writings and the like Likewise the E has an affinity with the U wherefore they said Diu instead of Die Lucu instead of luce Allux instead of allex the great Toe Dejero instead of dejur
a very remote Country and if we believe what Strabo says they are in Spain And Proteus King and Prophet of Aegypt foretold to Menelaus that the Gods will send you to the Elysian Fields where is Rhadamanihus and where Men livevery pleasantly there falls neither Snow nor Rain and there is no Winter but Zephirs cool Men with their sweet breath Strabo applies this description to Spain and affirms that the Fortnnate Islands are so called because they are in the Neighbourhood of Spain Diodorus Siculus has made a description of them which is yet extant Horace speaks of these Islands famous for their Riches Ereptum Stygiis fluctibus Aeacum Virtus favor lingua potentiam Vatum divitibus consecrat insulis Hesiod placed the Heroes in the Isle of the Blessed which lies in the Ocean therefore the ancient Geographers have placed an Elysian Field and a River Lethe there The Phaenicians found abundance of Riches in Spain and that it was a very pleasant Country wherefore they called it a Paradice But after the Fortunate Islands were discovered and the Treasures of Spain were almost wasted there they placed the Elysian Fields and called those Islands the Isles of the Blessed Plato gave that name to the Paradice or Dwelling-place of Just Men. Hesychius discovers some other places that were accounted the abode of Felicity Elysium Beatorum Insula Some Authors say that this place is in Egypt others in the Isle of Lesbos and many others in a place stricken with a Thunderbolt and inaccessible to Men. Dionysius who has made the description of the World mentions the white Island in the black Sea called also the Isle of the Heroes where Achilles and the other Heroes dwell since their death by the favour of Jupiter who rewards Virtue Italy had also her Elysian Fields as Virgil relates in the 6th Book of the Aeneid where he places the Elysian Fields in Italy and says that Aeneas went to see them and there met Anchisos his Father Plutarch places the Elysian Fields in the Moon And when Hesychius said that some Writers thought the Elysian Fields were in a place inaccessible to Men because of the Thunderbolts and stormy weather it seems that he makes allusion to the Terrestrial Paradice mentioned in the Holy Scripture from whence Adam was driven away after his Sin and the entry whereof was guarded by a Cherubim armed with a Flaming Sword Pindarus makes a very fine description of the Paradice and Happiness of just Men But he seems to allow two Paradices for just Men and the most excellent of these Paradices is granted to them after they have kept their Innocency during three several Lives and in three several Bodies Statius is also for two Paradices one in Heaven and the other in the Elysian Fields upon the Earth Lucian has left us a very pleasant description of the Elysian Fields which may be deservedly inserted here We were conducted to the City of the Isle of the Blessed to assist at their Feasts we were ravished at our entrance to see a City of Gold and Walls of Emerald the Pavement all in-laid work of Ebony and Ivory The Temples of Rubies and Diamonds with great Altars raised upon one single precious Stone on which Hecatombs were seen to smoak They have seven Gates all of Cinnamon and a Moat of sweet scented Lustral Water a hundred yards broad which was only as deep as was necessary to bath in at ones ease Yet they have publick Baths of admirable Artifice wherein they burn nothing but Faggots of Cinnamon The Edifice was of Crystal and the Basins or Bathing Tubs great Vessels of Porcelain full of Dew Now the Blessed have no Body and are inpalpable yet they drink and eat and perform the other natural functions they never grow old but remain continually at the Age they dye in being that old Men there recover their Beauty and Vigour Of all the Seasons they know none but the Spring and feel no oother Wind but Zephirus but the Earth is covered with Flowers and Fruits all the Year long which are gathered every month and they are said to bear twice in the Month called Minos Their Ears instead of Corn are loaded with little Loaves like Mushrooms There are three hundred sixty five Fountains of fresh Water and as many of Honey and four hundred of sweet Oyntment but smaller than the others with several Rivers of Milk and Wine They keep their Feasts without the City in the Elysian Fields under the shade of a Wood which surrounded it there they sat upon Beds of Flowers and have their Meat brought by the Winds They are at no pains to make Garlands for the little Birds which hop round singing scatter Flowers upon them which they have pillaged in the neighbouring Meadows they never cease singing during the Meal and rehearsing curious fine Verses Their Dances are compos'd of Boys and Virgins and their Musick-Masters are Eunomus Arion Anaereon and Stesichorus When they have finished their Songs appears a second Quire of Musicians composed of Swans and Nightingales which with the Zephirs make up a most pleasant Consort But what furnishes most to the felicity of the Blessed is that there are two Springs the one of Laughter and the other of Joy of which each Man drinks a whetting Brusher before he sets down to Table which renders him gay and chearful all the rest of the day ELPENOR One of Vlysses's Companions whom Circe turned into a Hog and being restored to his former shape fell down along a Stair-case and killed himself ELYSIJ CAMPI See before after Elisa EMPEDOCLES A Philosopher and a Poet of Agrigentum who wrote Verses concerning natural things He taught that nothing living ought to be eaten and that the seat of the Soul was not the Head nor the Heart but the Blood and because he wore brass Slippers Lucian calls him in jest Mr Slipperman He cast himself into the mouth of the burning Mountain Aetna Diogenes Laertius ascribes his Death to pride and presumption that the People finding him no where might conceive he was taken up into Heaven other Writers ascribe it to Melancholy and some others to a meer Accident Lucian in his Icaromenippus introduces Menippus speaking thus to Empedocles Being at a great loss upon this account says he Empedocles appear'd to me black like a Collier as if he had been just then disembogued out of Mount Aetna I retired at first thinking it was a Fantome or some Daemon of the Lunar-Globe but he re-incouraged me by telling me his Name and informed me how the smoak which came out of that burning Mountain had carried him up thither where he now dwelt and skipt up and down feeding upon Dew ........... This having said he vanished out of my sight after I had promised to make him at my return effusions upon the tunnel of my Chimney and to invoke him three times at the New-Moon for which he thanked me and answered like a true Philosopher that he
worth two of the Greeks so that twenty Grecian Talents amounted only to ten of the Hebrews it s the same thing in respect to the Drachma's and Greek Minae for two Greek Drachma's go to make one Hebrew and two Grecian Minae the same TANTALUS King of Phrygia and Jupiter's Son who treating the Gods with a Supper drest his own Son Pelops for them in order to try whether they could perceive it or no there were none of them deceived but the Goddess Ceres who eat some of the Shoulder the Gods conceived such a Horror at this Cruelty that they condemned Tantalus to be tormented with Hunger and Thirst in the midst of Waters and plenty of all sorts of Fruits in Hell where all of them vanished as soon as ever he put forth his Hand to reach them Lucian in his Dialogue of the Dead makes him speak to Menippus in this manner Menippus Tantalus why do you weep and what Torment do you endure in this Lake where you dwell Tantalus Menippus I die with Thirst Men. Are you so lazy that you cannot stoop to drink or as much as take up some Water in the Hollow of your Hand Tant The Water disappears when I draw near it and when I fancy I have taken some in my Hand it presently glides away Men. That is strange But what occasion have you to drink since you have now no Body left you for that which was capable of Hunger and Thirst was buried in Lydia and the Soul hath no need of drinking and eating Tant 'T is my Punishment Menippus that my Soul should undergo the same Change as my Body Men. I believe it since you say it but tell me what is it you fear Are you afraid to die of Thirst as if there were another Death after this Tant No but that is part of my Punishment to be thirsty and yet have no need to be so Men. Tantalus you rave and if you have any need to drink 't is of Hellebore to cure you of an Evil contrary to the Madness of feeling Thirst and not Water Tant I do not refuse to drink provided any be given me Men. Tantalus be satisfied you are not the only one of the Dead that does not drink for all of them who ever they be having no Bodies cannot drink but all of them are not so extreamly thirsty as you are so as not to be able to quench it TARPEIA the Daughter of Tarpeius As she was one Day upon the Walls of the Capitol and beheld the Sabines going by she was much taken with the rich Bracelets which those People wore on their Left Arms and this made her treat with Tatius King of the Sabines about delivering the Capitol up to him upon Condition they gave her their Bracelets Tarpeia gave up the Capitol but the Sabines crushed her to Death with the Weight of their Shields Some Authors impute the Surrendring of the said Place to Spurius Tarpeius who was Governour and affirm that Romulus caused him to be thrown down headlong over that famous Work which since bore his Name and was called the Tarpeian Rock TARQUINIUS PRISCUS before was called Lucumon who withall his Family came and settled at Rome and as he drew near the Janiculum an Eagle fell upon him and took away his Cap with which he play'd for some time in the Air and then put it upon his Head again Tanaquilla his â—ife who was a Tuscan by Descent and well skilled in the Art of Augury gave her Husband a favourable Interpretation of this Prodigy and assured him he should be King which came to pass accordingly for he succeeded Ancus Martius He defeated the Sabines and Tuscans the last of which submitted to him and as a Mark of their first Homage made him a Present of a Gold Crown and a Scepter at the Top of which there was an Eagle in Relievo an Ivory Throne a Purple Vest wrought with Gold and embrordered with Figures of various Colours and 12 Lictors acknowledging him for their King and rightful Lord of the Twelve Divisions of the Tuscans When he had consulted the Augur Acctus Naevius in order to know of him whether what he thought of might be put in Execution and the Augur having assured him of the fulfilling of it â—ook a Razor and cut a Stone with it in two He died when he was Eighty Years of Age by a Blow given him on the Head with an Ax by the Heirs of Ancus Martius TARQUINIUS LUCIUS Tarquinius surnamed Superbus the Son of Tarquinius Priseus and King of Rome As the Foundations of the Capitol were a digging up by his Order they found a Man's Head there newly cut off This Accident was taken for a Prodigy that prognosticated the City of Rome should one Day be the Mistress of the World another Prodigy also happened which was a strange Woman who came to Tarquin and presented him with Nine Volumes which she offered to sell him for a very great Sum of Money Tarquin refusing them at that extravagant Price the Woman burnt three of them in his Presence and asked him if he would take the six that remained at the same Price she had asked for the Nine Tarquin looked upon this Proposal to be ridiculous but the Woman again burnt three of the six Volumes and then applying her self to the King asked him still the same Price for the three that were left which she had done for the Nine Tarquin having consulted the Pontiffs thereupon paid her the whole Sum. Those Books were found to be full of Predictions in Verse which were thought to have been composed by Sibylla Cumaea and were so much esteemed at Rome that they created two Magistrates whose Business alone it was to keep these Books and to consult them as occasion required They were called Duumviri They had no recourse to these Books but when the Affairs of the Commonwealth were very urgent and that in order to find out a Way to expiate the Prodigies and avert publick Calamities Tarquin was expelled Rome after he had reigned 25 Years and they set up a popular Government in the Year of the World 3545. of the Julian Period 4205 509 before Christ's Nativity after the Building of Rome 244 Years in the 67 Olympiad TARTARA by this Name Hell was called by the Ancients and Homer names it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TAUROPOLIUM or TAUROPOLION Sacrifices of Bulls which were offered to Cybele the Mother of the Gods to render Thanks to the Goddess of the Earth for her teaching Men the Art to tame those Animals and fit them for Labour They also sacrificed black Bulls to Neptune to denote the Fury of the Sea Strabo L. 14. Of his History of the World says There stood a Temple of Diana in the Isle of Icaria named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Livy L. 4. Dec. 5. calls this Temple Tauropolum and the Sacrifices offered therein to Diana Tauropolia In the mean time Dionysius in his Book de situ orbis says