A complete dictionary of the Greek and Roman antiquities explaining the obscure places in classic authors and ancient historians relating to the religion, mythology, history, geography and chronology of the ancient Greeks and Romans, their ... rites and customs, laws, polity, arts and engines of war : also an account of their navigations, arts and sciences and the inventors of them : with the lives and opinions of their philosophers / compiled originally in French ... by Monsieur Danet ; made English, with the addition of very useful mapps.

F. (Book f)

F. The sixth Letter of the Alphabet, and the fourth Consonant, 'tis pronounced effe, and its pronounciation is extended to the words derived of the Greek that begins with Ph. Covarruvias says, that this Letter is the same with that which the Greeks call Digamma Aeoli∣cum, because it was formed with two Gamma's one over the other. And that the Emperor Claudius Caesar prescribed that the Letter F turned upside down, should serve for an V Consonant, which may be observed still in old Inscriptions, as serkus, servus; Eale, vale. In the Civil Law two ff's joined together sig∣nifie Digest. This Letter among the Latins signified in number 40. Sexta quaterdenos gerit haec quae distat ab Alpha.

And when there was a tittle over it, it sig∣nified 40 thousand.

This Letter is pronounced like φ, but not with so hard an aspiration, as Terentianus tells us; wherefore Tully jeers a Gracian, who in∣stead of Fundanius pronounced φ undanius, i. e. with an aspirate P. However, in the decay of the Language, these two Letters were pro∣miscuously taken one for another, as we may see in the Antient Glosses, Falanx instead of Phalanx.

FABA,

A Bean, a kind of Pulse. For∣merly they made use of Beans to gather the Votes of the People, and for the Election of Magistrates. A white Bean signified absolu∣tion, and a black Bean condemnation. There was also a Precept of Pythagoras, ordering to forbear eating of Beans. This Precept was variously interpreted, and some are of opini∣on, that Men should forbear Trials and Ver∣dicts, which were then brought by throwing Beans in the Urn. Lucian introduces Pythago∣ras himself, handling this matter in the Dia∣logue of the Philosophers expos'd to publick Sale; for after he had said, that he eats nothing of what had life, but of all other things except Beans; they ask him for what reason, and he answers, because they have something that is divine: First, they resemble the privy parts, which you will easily observe, if you take but one that is green, and shell it from its husk or cod: besides, being boiled, and ex∣posed to the Moon, for a certain number of Nights, they turn into Blood; but what is most considerable, they make use of them at Athens in election of Magistrates.

FABARIA,

A Sacrifice made with Bean-Flower and Bacon, offered upon the Kalends of June on Mount Caelianus.

FABER,

A general Latin word, signi∣fying a Workman, as we read in the Ancient Monuments. Faber Agentarius a Goldsmith: Faber Ferrarius, a Smith or a Blacksmith: Fa∣ber Tignarius, a Carpenter: Faber Eburarius, the worker in Ivory, a Table-maker: Faber Nava∣lis, A builder of Ships: Faber Balneator, a Keeper or Builder of Baths. And Plautus taxing a Man with making counterfeit Mo∣ney, says ingeniously, Tace tu faber qui plum∣bos nummos cudere soles. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to the Latin word Faber; wherefore, those who said that Joseph was rather a Smith than a Carpenter, don't observe that the word Teeton, made use of in the Original, doth not determine the signification rather to a Smith than a Carpenter: And Hesychius explaining this word, says, that it signifies all kind of Workmen; wherefore the vulgar Transla∣tion of the Bible, renders the Text of St Matthew thus, Nonne hic est fabri filius. Hippo∣crates one of the most Ancient Writers of the Greeks, speaking of Carpenters who saw Tim∣ber, he calls them Tectones.

FABIANA FAMILIA,

The Fa∣bian Family, Illustrious among the Romans, which has given many great Men to the Commonwealth. This only Family, under the command of Fabius Caeso, made war against the Veyentes, and lost 306 Men in an Engage∣ment at Cremera. This Family obtain'd seven several Consulats next after one another; from whence you may conjecture that they were able to make up a great Army, with the addition of their Friends, Clients and Freed∣men.

The Veyentes having drawn the Fabians into an Ambuscado, defeated them, took and plundered their Camp, and of the whole Fa∣bian Family left alive only one young man, fourteen Years old, the Son of M. Fabius, and the Off-spring of all the Fabians, who were since so serviceable to the Commonwealth, and particularly Fabius sirnamed Maximus; who seeing Rome divided in two Factions, divided the People in four Tribes of the City, and by this means took away from the People the Authority of bestowing Offices, upon those who gave them the most, and of whom they expected greater rewards. This Fabius throughly routed Hannibal with a prudent slowness, and repaired the losses that the Ro∣mans had suffered by the Arms of Hannibal, whereupon he was called Cunctator the delayer, because he did only keep Hannibal close, and incamped to his own advantage, without en∣gaging him; wherefore Ennius said.

Unus cunctando qui nobis restituit rem.

Q. Fabius Rutilianus, Colonel of the Horse, engaged the Samnites, during the absence and against the order of the Dictator Papyrius, and routed them. The Dictator prosecuted him, and would have him be punished with death, though the Senate interceded for him; but at last Papyrius granted him his life, at the request of the People, speaking thus to him.

Live thou, Fabius, said he to him, more glorious in this universal Love that the Roman people shews thee, than the Victory which thou hast obtained over the Enemy. And grant the Gods, that thy bad Example be not pre∣judicial to the State.

C. FABRICIUS LUSCUS,

Who was sent against Pyrrhus. This Enemy of the Roman People attempted to bribe the Loyalty of Fabricius, and made him very advantageous Proposals; but Fabricius being a generous Ro∣man, though needy, stood always firm to his Country. Then Pyrrhus's Physician came secretly to him, and proffered him his Service to poyson his Master; but this Pro∣posal struck him with such horror, that he sent back this perfidious Servant to Pyrrhus; who admiring the generosity of the Consul, set at liberty all the Roman Prisoners, taken at the defeat of Livinius. And Fabricius also sent back all the Prisoners, who were taken from Pyrrhus's Army. The Nations called Bruti and Lucani, having besieged Turinum in Calabria, Fabricius marched directly to them, to force them to raise the Siege; but while he was considering which way he should attack the Enemy in their Intrenchments, a young man appear'd at the head of the Legions with a Ladder in his Hand, encouraging the Sol∣diers to scale the Rampart; whereupon the Soldiers followed him without the order of their General, took the Rampart by storm, and drove away the Enemy. After the Vi∣ctory, the Consul being inform'd of what had been done, sent to look for this unknown Man, to honour his Valour, but he could never be found. Whereupon the Romans fan∣cied that Mars himself had assisted them. Af∣ter the death of this great Man, his Daugh∣ters were married at the charges of the Com∣mon wealth, because he was poor.

FABULA,

A Fable. Aphthonius the So∣phist says, that the Poets were Authors of the Fable, which is a Story made on purpose to instruct Men, being an Image fit to repre∣sent the Truth. The Fable is called Sybiri∣tica, Ciliciana and Cypriana, from the seve∣ral Countries of the Men, who were the In∣venters thereof.

The Historians having no other aim but the Instruction of Men, thought that the Fable was very fit to teach, not only young Men, but also to instruct all sorts of Persons, who being always Men, have also, during all the time of their Life, some remainders of In∣fancy, and will have Instruction it self be a diversion to them. Wherefore, when the Authors of the Fable related Histories, or un∣folded the Mysteries of Nature, or taught mo∣ral Precepts, they intermixed always some∣thing of the Fable with the Truth.

Plutarch has bestowed the whole begin∣ning of his Treatise, of the manner of read∣ing Poets, to shew that the Fable was very conducible to the instruction of Men, both young and old, when 'tis handled to the purpose.

Clement of Alexandria observes, that this way of folding and unfolding the Truth with Fa∣bles, is very proper to awake and whet the Wit, and inflame Men with the love of Di∣vine and Moral Truth.

Plutarch tells us, that the Egyptians wrapped up the Mysteries of their Philosophy in Fables and Riddles; and had Sphinxes at the Gates of their Temples to unfold them; and that the Pythagoreans understood the Unity by the name of Apollo, and the number two by the name of Diana; the number seven, by that of Minerva; and the Figure Cube by Neptune; to shew that the Fables were the Images of the Philosophical Truths, that were of great moment amongst the Egyptians and Pythago∣reans.

Salustius the Philosopher says, that the Fa∣bles have somewhat of Divine, because they are made use of by Poets, who are animated with a divine Spirit, and by the Philosophers, the Pontiffs, and the Gods themselves in their Oracles. That the first use of Fables is to awake the mind, and raise it to the unfolding of the meaning thereof; and he compares the Fable to the Divinity, who exposes some of his Excellencies to the sight of all Men, and keeps some others hid, which are discover'd but by Contemplation.

Then this Philosopher distinguishes many kinds of Fables; some that have relation to the Divinity, as when Saturn devoured his Children; the meaning thereof is, that God, who is the supream Intelligence, keeps in his bosom all his operations: Some others are concerning Nature, as when Saturn, i. e. Time, devours all his Productions and Tem∣poral Natures. The others belong to the Soul, who gets into herself all her operations like Saturn. And the fourth kind of Fables concerns the Body, wherefore the Egyptians said, that Saturn was the Element of the Wa∣ter. In fine, there are mixt Fables made up of the foregoing.

We must not look upon Poets as upon meer Tale-bearers, but as Historians, who adorned the ground of their History with many plea∣sant Fictions, to render it more diverting to the Reader. And 'tis a false prejudice to think that Poetical Narrations have nothing of Truth. Learned Men assert the contrary opinion, for 'tis upon a solid ground of a true History, that Poets have wrapped up in their Poems, some Stories that were not true, but likely.

Polybius, Strabo, and many other Historians affirm, that the ground of the Iliad and Odysses of Homer is a true History, appearing to be so by the Ancient Historians.

Poets have intermixt the Fable with the Truth, to adorn their Narrations, and yet this ornament it self is grounded upon some Truth.

The most remarkable Writers, who have handled moral Fables, and introduced Beasts and Trees speaking, were Aesop among the Greeks, and Phaedrus among the Latins.

Philostratus in his Image of the Fables, re∣lates in what manner Aesop received of Mercury the Gist of writing Fables.

Aesop, says he, being a Shepherd, was often feeding his Flocks near a Temple of Mercury, wherein he entered sometimes, and offered to the God some Milk, Hony-combs and Flowers, earnestly begging of him some Beams of Wisdom. Many others met also in the same Temple, to the same purpose, and made him considerable Presents. Mercury, to ex∣press them his gratitude for their Piety, be∣stowed upon them the gifts of Sciences; some of them he endowed with the gift of Astrology, others with Eloquence, and some others with the gift of Poesy and Musick. But he forgot Aesop. Yet having a mind to reward him, he granted him the gift of wri∣ting Fables, because he remembred, that be∣ing still in his Cradle on the Mount Olympus, the Hours who nursed him up, told him the Fable of an Ox that had spoke to a Man, and had inclined him to desire the Oxen of the Sun.

Phaedrus in the third Book of his Fables, de∣dicated to Utychius, speaks thus

Now I will declare in few words, to what purpose Fables were invented. Man being in slavery and dependency, because he durst not utter his Mind, made use of these fabulous Narra∣tions, to declare the thoughts and agitations of his Soul, and secured himself from Ca∣lumny with these pleasant Stories.

FABULINUS,

The little God Fabuli∣nus, to whom Men offered Sacrifices, when their Children began to speak. The God of Speech.

FACTIO,

Factions distinguished by Colours, Gruter in his Inscriptions mentions four chief Factions; viz. Russatam, the Red; Prasinam, the Green; Venetam, the Blue; Al∣batam, the White. 'Tis thought that the An∣cients intended thereby, to represent the four Seasons of the Year, when Nature puts on new Cloaths; each Faction or Troop of Horse representing one of the Seasons with his Co∣lour: The Green represented the Spring; the Red, the Summer; the Blue, the Autumn; and the white the Winter, covered with Snow and Ice. Domitianus says, Suetonius added to these four Factions, the Gold and the Purple, i. e. two new Troops, who went by the name of their Colours.

These Factions in the Games, grew some∣times so hot one against the other, that they came to Blows. Zonoras tells us, that at Bizan∣tium in Justinian's time, two Factions concei∣ved so factious an emulation one against the other, that forty thousand Men of both sides were killed on the spot.

Caligula took a great fancy for the green Colour, and had his Horse Incitatus put among them.

FALCIDIUS,

A Roman Tribune, Au∣thor of the Law called Falcidia, so remarkable in the Roman Law. This Law was made some∣time before the Empire of Augustus, during the Triumviratus.

By the Law Falcidia, it was ordered that Men should dispose by their last Will, but of the three parts of their Estate, and were bound to leave the other fourth part to their lawful Heir. And if they transgressed against this Rule, the Heir deducted the fourth part of each particular Legacy, to make up the Sum ad∣judged to him by this Law.

FALERNUM,

A Country in Campa∣nia near Capua, abundant in excellent Wine, so much commended by Horace and others.

FAMA,

Fame. Ovid has left us a de∣scription of Fame, and the Graces that com∣monly attend her, and represents her won∣derful Palace, surrounded with a thousand reports, true or false.

Mistaque cum veris passim commenta vagantur Millia rumorum.

Credulity, Error, false Joys, Fears, Suspi∣cions and Seditions commonly meet here.

FAMES,

Hunger. Poets have very in∣geniously described Hunger, and in particular Ovid, who hath left us her Image in the eighth Book of his Metamorphoses, under the shape of a tall lean Woman, with a dreadful Counte∣nance, and hollow Eyes, her Body transpa∣rent out of leanness, lying upon the ground and feeding upon Grass. Virgil places her abode at the entry of Hell, with Griefs, Tears, Diseases and Old Age.

Luctus & ultrices posuere cubilia Curae, Pallentesque habitant Morbi, tristisque Senectus, Et malè-suada Fames.

FANNIUS,

A Roman Consul, Author of the Law Fannia, whereby the charges of publick and private Feasts were fixed, and Excesses and Superfluities forbid.

FANA,

Temples consecrated by the Pontiffs, pronouncing certain words, Fan∣tur.

FANUS,

A God of the Heathens, pro∣tecting Travellers, accounted also the God of the Year. The Phaenicians represented him, says Macrobous, under the Figure of a Snake, with his Tail in his Mouth.

FARONIA,

See Feronia.

FASCES,

These Fasces were Axes fast∣ned to a long Staff, tied together with a bundle of Rods, which the Officers called Lictors, carried before the great Roman Ma∣gistrates,

Romulus was the first who instituted Fasces, to inspire a greater respect and fear in the mind of the People, and to punish Male∣factors. J. Lictor expedi virgas.

When the Magistrates, who by right had these Axes carried before them, had a mind to shew some deference for the People, or some person of a singular merit, they sent back the Lictors, or bid them to lower the Fasces before them, which was called sub∣mittere Fasces. For that same reason the Con∣sul Publicola, a great Politician, being ready to make a Speech to the Roman People, sent back his Lictors; Fasces, says Livy, Majestati populi Romani submisit. And Pompey the Great, coming into the House of Possidonius the Phi∣losopher, when he was at the Door, sent back the Lictors in honour of Possidonius's Learning.

FASCINUM,

A Man's Yard. At the Wedding the Bride sat upon the Knees of a naked Priapus, to prevent by that Ceremony, charming and bewitching.

FASTI,

The Roman Calendar, wherein all days of Feasts, Games and Ceremonies were mark'd. The six last Books of the Fasti of Ovid are lost. See Calendarium.

Fasti were also Table-Books, whereupon they wrote the Names of the Consuls, and the most memorable things that were transacted in the Commonwealth. The Consuls gave also some small Pocket-books of Silver or Ivory, wherein their Names were written, as Sidoni∣us Apollinaris says, speaking of the Consulship of Asterius datique fasti.

FASTIDIES.

During these days the Romans were allowed to sue at Law, and the Praetor to pronounce these three words, Do, Dico, Abdico.

FATUA.

See Fauna.

FATUM.

Fate, Destiny. It was repre∣sented as of a Goddess, treading upon the Globe of the World, because all that is con∣tain'd in it, is submitted to her Laws. She holds in her hand a Vessel, or the fatal Urn, wherein (as Poets say) all the names of mor∣tal men were deposited. The Heathens com∣plained in their Epitaphs, of the malice, en∣vy and cruelty of the Fates, that were inflexi∣ble, and could not be moved with tears. It can't be objected that the Latin word Fatum is not of the feminine gender, and therefore the Destiny should not be represented by the figure of a Goddess, for we see that many Di∣vinities, as Venus, the Moon and Bacchus were accounted both male and female. And this seems to have been taken from the opinion of the Stoicks, who maintain'd that the Gods were of both Sexes.

And the Greeks themselves, who were Au∣thors of the Roman Superstitions, called Desti∣ny by a feminine name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as we learn of Phurnutus in his book of the nature of the Gods.

Destiny, says he, is that which disposes and rules all things according to the order of an eternal principle.

There is a Golden Medal of Dioclesian, ingraven in Pignorius's observations upon the Images of the Gods, where the Destinies are represented on the reverse thereof by the figures of three women: Procopius tells us, that the Temple of Janus was built at Rome in the Market-place near the three Destinies, called by the Romans Parcae. This Writer, like Apuleius, confounds the Parcae with the Destinies.

The Ancients reckoned the Fates to be three in number, because, said they, all things that are under Heaven have their beginning, progress and end. Wherefore these same Fates are represented by three different female terms, i. e. by three Women, represented only with half-bodies like the terms, as we may see by the following Inscription.

FATIS
Q. FABIUS
NISUS
EX VOTO.

For the terms were the Gods of bounds, and the Fates sets bounds to our Life, and put an end to all our undertakings.

Lucan in many places of his Books has confounded Fortune with Fate.

Ovid introduces Jupiter speaking to Venus, and telling her, that 'tis to no purpose to at∣tempt to break the decrees of the three Parcaes which are immutable and eternal, and rule all things that are done.

—Sola insuperabile fatum, Nata, movere pavas? Intres licet ipsa sororum Tecta trium, cernes illic molimine vasto Ex aere, & solido rerum tabularia ferro; Quae neque concursum coeli, neque fulminis iram, Nec metuunt ullas tuta atque aeterna ruinas. Invenies illic incisa adamante perenni Fata tui generis: legi ipse animoque notavi. Lib. xv. Metam.

But this Poet and all others have plainly expressed that the will of Jupiter is Fate. For we must distinguish the fable of the three old Sisters called the Parcae (which was but a Poe∣tical fancy) from the universal opinion of all Poets. Tully rejects the Fate of the three Si∣sters, which is a fate of Superstition, and tells us, that Fate is the etetnal truth, and the first predominant cause of all Beings. Where∣fore the Idolaters represented the Hours, and the Parcae placed upon the head of Jupiter, to shew that the Destinies obey God, and that both hours and time are at the disposol of his will. Pausanias says to this purpose: In Jevis capite Horae & Parcae consistunt; Fata enim Jovi pa∣rere & ejus nutu temporum necessitudines describi nemo est qui nesciat. And he speaks thus some∣where else of Jupiter sirnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Parcarum Dux, not only as knowing the reso∣lutions of the Parcae, but also as being their Master.

Plutarch tells us, that these three God∣desses called Parcae, are the three parts of the World, viz. the firmament of the fixed Stars, the firmament of the wandering Stars, and that great space of the Air from the Moon to the Earth; the concatenation of all the bo∣dies and causes contained in these three parts of the world, makes this Fate in a manner bodily, producing natural effects according to the common course of Nature: but this is not perform'd without some Divinity, who is like the foul of the world, and moves it by himself, and the Intelligences whom he has set therein, and to whom he has given his order, and are the intellectual Fate.

Diogenes Laertius affirms, that Zeno said that Jupiter, God, Fate and Intelligence were all the same thing. 'Tis also the opinion of E∣pictetus and many other ancient Philosophers.

FAVISSAE.

Festus by this word under∣stands Cisterns to keep water in. But the Favissae in the Capitol were Cellars under ground, or dry Cisterns, where they laid up old decay'd Statues, and other things that were grown out of use. Favissae, locum sic ap∣pellabant in quo erat aqua inclusa circa templa;

sunt autem qui putant Favissas esse in Capitolio cel∣lis cisternisque similes, ubi reponi erant solita ea qua in templo vetustate erant facta inutilia. Aulus Gel. l. 2. c. 10. tells us, that Servius Sulpitius a Law∣yer, wrote to Marcus Varro, to inquire of him, what was the meaning of these words Favissae Capitolinae, which he had observed in the Books of Censors, but was not able to understand them. Varro sent him word, that he remem∣bred that Q. Catulus, to whom the care of repairing the Capitol was committed, having a mind to lower the ground that was about the place, could not perform it because of the Favissae, which were like dry Cisterns, where they laid up old Statues and broken Vessels, and other things appointed for the service of the Temple, Id esse cellas quasdam & essternas, quae in areâ sub terrâ essent, ubi reponi solerent signa vetcra quae in eo Templo collapsa essent.

FAUNA FATUA,

Sister and Wife to Faunus, and a Deity of the Romans. Lactan∣tius speaking of her says, l. 1. c. 22.

Faunus instituted infamous Sacrifices to Saturn his Grand-father in the Latin Country, and ren∣dered divine honours to his Father Picus, and his Sister and Wife Fatua Fauna: And C. Bassus tell us, that she was called Fatua, because she foretold Women their destinies, as Faunus did to Men. Varro tells us, that this Fatua was so chast, that no Man saw her nor heard of her, but her own Husband. Wherefore Women Sacrifice to her in pri∣vate, and call her the good Goddess.

Faunus in Latio Saturno suo avo nefaria sacra constituit. & Picum patrem inter Deos honoravit, & sororem suam Fatuam Faunam eamque conjugem consecravit, quam C. Bassus Fatuam nominatam tra∣dit, quod mulieribus fata canere consuevisset, ut Faunus viris. Eandem Varro tradit tantae pudicitiae suisse, ut nemo eam, quoad vixerit, praeter virum suum mas viderit, nec nomen ejus audiverit. Ideirco mulieres illi in operto sacrificant & bonam Deam ne∣menant.

If Fatua never saw any other Man but her Husband, as Lactantius relates after Varro, this certainly must be the reason why the Romans gave her the Name of the good Goddess.

Justin says, that Fools were called Fatui, because they behave themselves like Fatua, when she was transported with prophetick fury.

The good Character that Lanctantius and Varro give of Fatua's Chastity, doth not agree with what Plutarch relates in his Roman Que∣stions, when he says that she was given to drinking. Arnobius relates the same of her, in his sixth Book upon the report of Sextus Claudius.

FAUNALIA SACRA,

Feasts kept the 5th of December in honour of Faunus, where the Country People leaving off work, danced and were merry.

FAUNUS,

The Son of Picus, the first King of the Latins. This Faunus is sometimes confounded with Pan, and it seems that Ovid himself makes no distinction of them; how∣ever, Dionysius Hallicarnasseus says, that Faunus the Son of Mars reigned in Italy, when Evan∣der landed there, and that the Romans made him afterwards one of the Tutelar Gods of the Country. The same Historian says some∣where else, that in progress of time the com∣mon opinion was, that Faunus was that wild God, whose voice was heard by night in the Forests, and frighted the People. Whereby it doth appear that he ascribes pannick fears to Faunus, and makes but one God, both of Fau∣nus and Pan.

Eusebius reckons up Faunus among the Kings of the Aborigines, an ancient People in Italy, for he accounts the number of them thus, Janus, Saturnus, Faunus, Latinus. Notwith∣standing the Latins made him a Genius, and a God uttering Predictions, and this agrees with his proper name. For Faunus is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fari, loqui, and his Wife was named Fatua from the same origine a fatu, as vates comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Pan and Faunus were likely but one and the same, seeing that the name of Pan is the same with that of Faunus in the Hebrew Tongue; for Pan in Hebrew signifies Fear; and Fan, foun is the same thing.

Aurelius Victor is of the same opinion.

Virgil make Faunus a God of Oracles and Predictions.

At Rex solicitus monstris, Oracula Fauni Fatidici genitoris adit, &c.

FAUNI,

Called also Satyrs, Pans and Silvans, were formerly taken for Genij and Demi-Gods, inhabiting Woods and Moun∣tains; (according to the common opinion) were the Sons of Faunus, King of the Alori∣gines in Italy. They were represented with small Horns on their Head, and pointed Ears, and the rest of their Bodies like Goats. The Country People worshipp'd them, and offered them Goats in Sacrifice. These Demi-Gods were only the Gods of the Latins, and were unknown to the Greeks.

FAVONIUS,

The West-wind, that blows from the Equinoxial Line of the West, i. e. from that place where the Sun sets in the time of the Vernal Equinox. The Greeks call it Zephirus, i. e. bringing life, because it re∣vives and renews Nature in the Spring.

FAUSTA,

Sister to the Emperor Max∣entius, and second Wife to Constantine the Great. She fell in love with Crispu her Son∣in-Law,

and accused him of having attempted her Virtue, because he refused to yeild to her impure desires. The Emperor provoked to anger, put him to death, without inquiring any further after the accusation of his Wife. But a while after the Imposture being disco∣vered, Constantine ordered her to be smothered in a hot Bath.

FAUSTINA,

The Wife of Marcus Aurelius, who taking occasion from her Hus∣band's kindness, to lead a lewd life. Her Husband prudently winked at it; yet he cannot be ex∣cused, for raising to the greatest Imployments in the Empire, those who defiled his Bed: Whereupon the People passed many Jeers up∣on him. And those who were zealous for the service of their false Gods, were asham'd to see Faustina, the lewdest of all women, rank'd amongst the Divinities, served by Priests, and worshipped in a particular Temple like Pallas, who was accounted a Virgin.

FAUSTULUS,

Numitor's Shepherd, who saved Remus and Romulus, two Children of Rhea the Vestal, whom Amulius her Father had exposed on the River Tyber, and brought them to Acca Laurentia his Wife, who brought them up secretly.

FEBRIS,

A Fever, an Ague, a Disease, proceeding from an excess of heat and drowth in the blood and humours, which communi∣cates it self from the Heart to the whole Bo∣dy, through the Veins and Arteries, and is known by a violent beating of the Pulse. The Romans put her among their Divinities, and built her a Temple. Poets banish'd the Diseases into Hell, as Virgil has done.

—Primis in faucibus Orci Pallentes habitant Morbi—

But the ignorant People place them among the Divinities. Clemens of Alexandria speaks thus of them.

The Romans offered Sacrifices to Hercules the Fly-driver, the Fever and Fear;

Romani Herculi muscarum depulsori, & Febri at Pavori sacrificant: And St Austin says, that Felicity is received among the Divini∣ties, and joined with Priapus, Cloacina, Fear, Paleness, Fever, and many others, that can∣not be adored without Crime.

Whereupon Lactantius tells us, that 'tis a strange depravation to confound these Gods and Evils together, though they pretend that some Gods are honoured for help, and others are respected lest they should do harm.

FEBRUA,

A Goddess who presided over women's Terms. This word is deri∣ved from the Latin word Februa, i. e. to pu∣rify, to purge

FEBRUARIUS,

February the second Month of the Year, under the protection of Neptune. This Month is not found in the Ca∣lendar of Romulus, the Year being then com∣posed but of ten Months only; but during the reign of Numa Pompilius, the Calendar was reformed for the first time. Numa had dis∣coursed very particularly with Pythagoras con∣cerning Astronomy, and made use of what he had learn'd of him, to make this reforma∣tion, and followed very near the order kept then by the Greeks for the distribution of time. Yet the common Years of the Greeks were but of 354 days; however, Numa made up his Year of 355 days, that it might be an odd number, out of a superstition of the Egyptians, who accounted even numbers to be fatal. Wherefore he took a day out of each of these six Months, April, June, Sextilis, September, November and December, that Romulus had made up of 30 days, that they might be but 29, leaving to the other Months the 31 days they had before. Then adding these six days to 51, which was wanting to the Year of Romu∣lus, which was 304 days, to make up his Year 355 days; he made 57 days of them, which he divided in two other Months, and placed them before the Month of March, viz. Janua∣ry of 29 days, and February of 28. He did not much matter that the number of days of this last Month was even, because it was appoint∣ed for the Sacrifices that were offered to the Infernal Gods, to whom this fatal number seem'd agreeable. He called this Month Fe∣bruarius because of the God Februus, who pre∣sided over the Purifications, or because of Juno sirnamed Februa, Februata or Februalis; for in this Month the Lupercalia were celebra∣ted in honour of her, where the Women were purified by the Priests of Pan Lycaeus, called Lupercals.

And to make this more establish'd and per∣petual, Numa made use of the 45 intercalar days of the Greeks, and distributed them every two Years, and at the end of the two first Years, there was a Month of 22 days set be∣fore the Feast called Terminalia, which was kept the sixth of the Kalends of March. i. e. the 24th of February; and after the two other Years, the three and twenty remaining days were set at the same day; so that in the space of four Years, the whole intercalation of 45 days was made, and was even with that, which was practiced by the Greeks in their Olympiades. This interposed Month every two Years, was called by the Romans Mercedonius or Februarius intercalaris. See Annus.

At the Calends or the first day of this Month, was kept the Feast of June Sospit who had a Temple on Mount Palatine, near the Temple of the Grand-mother of the Gods. The same day was solemniz'd the Feast of

the Wood of Refuge called Lucaria, which Romulus had instituted, that he might People his new Town. And that day they sacrificed in the Temples of Vesta and Jupiter, sirnamed the Thunderera, to whom a Sheep of two years old was sacrificed in the Capitol.

This day there were also Sacrifices offered to the dumb Goddess, or the Goddess of Si∣lence. See Muta Dea.

There was still upon this day another Ce∣remony observed, called Charistia, because all the Kindred of the same Family having the foregoing days perform'd the Service for the dead, made among themselves a Banquet of Charity, whereby they put an end to all Dis∣putes and Controversies that might be amongst them. As we learn from Valerius Maximus, lib. 2. c. 1. Convivium etiam solemne Majores in∣stituerunt, idque Charistiam appellaverunt, cui prae∣ter cognatos & affines nemo interponebatur, ut si quae inter necessarias personas querela esset erta, in∣ter sacra mensae tolleretur.

On the 21 or the 22 was kept the Feast of the Bounds, called Terminalia, in honour of Terminus the God of Bounds. The Ceremony of this Feast was performed in the Country upon Stones used for Bounds, and were ac∣counted by them as so many Gods; they of∣fered them some Wheat Cakes, with the first Fruits of the Fields, and sacrificed no Vi∣ctims, lest they should shed Blood upon the Stones, for the Bounds must be set by a mu∣tual agreement. See Terminalia.

Some Writers tell us, that on this day was celebrated the Feast of new Wine, called Vi∣nalia priora, and was different from that which was kept in August. See Vinalia.

The 24th a Feast called Regifugium, or the King's Flight, was solemnized in remem∣brance of Tarquinius Superbus's Flight out of Rome. See Regifugium.

The 27th was a Feast called Equiria in the Field, solemnized with a Horse-Race.

The 28th the Games of the Bulls were re∣presented in remembrance of the defeat of Tarquinius by the Romans.

FECIALES,

A College of twenty Persons of Quality, skill'd in Affairs of State, instituted by Numa Pompilius, as Plutarch says, or by Tullus Hostilius, or Ancus Martius, as some others tell us, the Duty of their Office was to make Peace or proclaim War. The Greeks called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Keepers of Peace. Feciales, says Festus, a faciendo, quod belli pacisque faciendae penes eos jus esset.

They did not suffer them to take up arms, till there was no hope of Agreement and Peace, Primum de pace experiebantur: Where∣fore they went themselves to the Nations, who had done the wrong and injury to the Romans, and endeavoured to perswade them by Arguments to submit to Reason, and make amends for what they had wrongfully done.

If they were not prevailed upon by their Arguments, they called the Gods to witness their just demands, and declared War, throw∣ing a Dart half burnt upon their ground, and some Grass, in the presence of three Antient Men, uttering withal many Imprecations a∣gainst them. The Romans durst not undertake a War contrary to the opinion of these Men, for Livy tells us, that the Consul Sulpitius consulted them about the War that he intend∣ed to declare against King Philip; Consulti Feciales à Consule Sulpitio, quod bellum indiceretur Regi Philippo.

But if the Enemy yielded to their demands, they granted them peace, which they ratified by the sacrificing a Hog, which they struck with a Stone, repeating a certain form of Prayers, related by Livy, in the Treaty of Peace concluded between the Albani and Ro∣mans. The Patratus the chief of this College spoke thus: Audi, Jupiter; Audi, Pater Patrats populi Albani; Audi tu populus Albanus, ut illa pa∣lam prima postrema, ex illis tabulis cerâve recitat sunt sine dolo malo, utique ea hic hodie rectissime in∣tellecta sunt, illis legibus Populus Romanus prior non deficiet: si prior defexit publico consilio, dolo malo; in illo die, Jupiter, populum Romanum sic ferito, ut hunc ego porcum hic hodie feriam, tanto∣que magis ferito, quanto magis potes pollesque. Having pronounced these words, he struck the Hog with a Stone, and the Albani did the like on their side.

FELICITAS,

Felicity, a Heathen Divinity. She was the Daughter of Hercules, as Euripides and Pausanias say, and deserved Divine Honours, because she sacrificed her self for the Athenians against the Lacedemonians, according to the answer of the Oracle.

Publick Felicity had many Altars and Temples at Rome, as it appears by Roman Hi∣storians, and was called Faustitas, especially in relation to private Felicity. In this sense Ho∣race speaks of her, when he says,

Tutus bos etiam rur a perambulat, Nutrit rura Ceres, almaque Faustitas.

St Austin speaks of this Goddess in the 4th Book de Civitate Dei, c. 18. and shews that Fe∣licity is the same with good Fortune, and that the Romans acknowledged themselves, that Felicity, Virtue and Victory were neither Gods nor Goddesses, but only Gifts of God, seeing that they demanded them of Jupiter. Wherefore if we consider what they meant by adoring Felicity, Virtue and Victory like Divinities, it is nothing else but the adoring the supream Divinity, as the dispenser of these great favours.

Felicity was represented like a Divinity sit∣ting on a Throne, holding with her right Hand Mercury's Wand, and with the left a Horn of Plenty, with this Motto Felicitas Pub∣lica, as we see in a Medal of the Empress Ju∣lia Mammea. Lucullus built her a Temple at Rome, and Julius Caesar began another, which Lepidus finished.

The Ancients represented Felicity holding a Cup in her right Hand, and a Scepter in the left, as appears by the Medals of Adrian and Alexander Mammeus. But Moderns represent her under the Figure of a blindfold Lady, holding up a Sword with one hand, and a pair of even Scales with the other.

FERALIA,

The Feast of the dead, noted in the Calendar on the 21st of February, viz. on the 9th of the Calends of March, tho' Ovid puts it on the 17th of February, or the 13th of the Calends of March. This Feast was in∣stituted to render the last Honours to the Dead, and pacify their Ghosts called Manes. Aeneas is accounted the first Author of this Feast, and Numa the Inventer of all the Cere∣monies performed therein. This Feast was kept during eleven days in this manner. The Kinsmen and Acquaintance of the Dead went to their Graves, and turned round about them, making their Prayers; then they pre∣pared an Entertainment upon a great Stone, called Silicernium; and this Feast was com∣monly served with Honey, Wine and Milk, they spread Flowers, and burnt Frankincense and other Perfumes, according to the Quality of the deceased. Silicernium, says Donatus, coe∣na quae infertur Diis Manibus, quòd eam silentes cernant, or quòd epula, says Servius, ponerenter super nudam silicem.

The Antients were perswaded that the Souls of the dead suffered no pains in Hell during the eleven days, that the subterra∣nean Gods were invoked upon their ac∣count, but were allowed to walk about their Graves, and feed upon the Feast prepared for them.

During this time Marriages were forbidden, and the Temples of other Divinities shut up, because they fancied that the Ghosts were walking, and that all was then profane. This Ovid meant by these Verses.

Dum tamen haec fiunt, viduae cessate puellae; Expectet puros pinea taeda dies..... Dî quoque templorum foribus celentur opertis, Thure vacent arae, stentque sine igne soci. Nunc animae tenues & corpora sancta sepulchris Errant, nunc posito pascitur Umbra cibo.

This Feast having been neglected for some years, all the Graves were seen on fire, and the Souls were heard both in the Town and the Country, complaining in the night of be∣ing forsaken. Whereupon it was ordered to keep this Feast for the future with more de∣votion and exactness; and immediately the Prodigies ceased.

FERETRIUS,

An Epithet given to Jupiter, from the Latin word ferre, because the Spoils taken from the Enemy were brought to his Temple; or from the word ferire, be∣cause before they went to War, they prayed to that God, to enable them to beat the Ene∣mies of the Roman People. Romulus instituted this Ceremony after the defeat, of the Sa∣bins, and dedicated a Temple to Jupiter Fere∣trius.

FERIAE,

Holy-days, when People rest∣ed 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 Chri∣stians, 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 com∣mon 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, com∣manded; 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 A∣gonalia, 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, Paga∣nales, 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 extraordi∣nary 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 publish∣ing of the Calendar. As for the Ferae concep∣tivae 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 unpardona∣ble, unless Men had done it out of inadver∣tency, and in this case they were acquitted by sacrificing a Hog.

FERIAE LATINAE,

The Latin Ho∣lyday. 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 Tar∣quinius Supurbus instituted them; and that ha∣ving overcome the Tuscans, he made a league with the Latins, and proposed them to build a Temple in common to Jupiter sirnamed Latia∣lis, 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 year∣ly 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 cer∣tain 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 Prae∣fectus Urbis.

While this Feast was celebrated on Mount Albanus, there were Chariot-Races at the Ca∣pitol, and the Conqueror was treated with a great draught of Wormwood-drink, which is very wholsom, as Pliny says, La••norum feriis quadrigae certant in Capitolio, victorque absynthi∣um bibit; credo sanitatem praemio dari homo∣rificè.

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. 'Tis said that the Town and the Wood having both taken fire, whereupon the People carry∣ing 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 cea∣sing from work, to employ themselves to the service of the Gods and Religious Du∣ties.

'Tis not certain, if Pl••••ghmen rested from all kind of work, during the Holy-days. Vir∣gil relates many exercises, and other small things, that Men were allowed to do in Ho∣ly-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, in∣close 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 work∣ing 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. Where∣fore the Romans and the Greeks have consecra∣ted 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 Holy-days was an imitation of the rest of the Sabbath, commanded by the Law of God. For the Greeks and the Romans kept some Holy-days during eight days together, in imitation of the Hebrews, and had also their eight and nine days of Devotion. For Polybius tells us, that to thank the Gods for a Victory obtain'd at Sea, the Romans ordered to forbear from all kind of work for nine days together.

FIBULAE,

Buckles, Clasps. This La∣tin word, generally taken, signifies All sorts of work that joins two things together.

Fibula Architectonica, that which in Archi∣tecture we call a Nail, Peg, Key and Ring, and all that is made use of to join Beams to∣gether, and other parts of Buildings. In this sense Cesar makes use of this word, in the de∣scription he has made of the Bridge that he built over the River Rhine: Binis utrinque fibu∣lis ab extremâ parte distinebantur.

In Anatomy Fibula is that we call a Cannel∣bone.

Fibula in relation to Cloaths, means Buckles and Clasps, that keep close, or tie up some part of our Cloaths. The Greeks and Romans made use of them, and often adorned them with precious stones. Men and Women did wear them upon their Cloaths and Shoes, and used them to keep up their Hairs, aliqua fibula comam diffluentem colligans.

Fibula Gymnastica or Citharaedica, used only by Musicians and Comoedians, to keep close the prepuce of Children, lest they should keep Women company, and lose their voice, as we learn of Celsus. The same thing was used to Players upon the Stage, to preserve their voice, as 'tis reported by Martial.

Menophili penem tam grandis fibula vostis.

An Ancient Interpreter of Juvenal ob∣serves upon this Verse of the sixth Satyr,

—Nullius fibula durat Vocem vendentis praetoribus......

Fibulam dicit circellos quos tragaedi, sive comoedi in pene habent.

FICULNEA VIA.

The way or the Street of the Fig-tree at Rome, called Momen∣tania.

FICUS,

A Fig-tree. Pliny affirms, that the white Fig-tree is fortunate, but on the contrary, that which brings brownish Figs is fatal.

The Fig-tree called Ruminalis, under which the Wolf suckled Remus and Romulus, was at at Rome, about the place of the Assem∣blies.

FIDES,

Faith. A Goddess, whom the Ancients honoured and plac'd in Heaven. Livy relates, that her Priests were cloathed with very white Linnen, to shew the candour and sincerity of Faith. She was represented by two Hands joined close together, and sometimes with two little Images holding one another by the hand. See Fidius.

Dionysius Hallicarnasseus tells us, that Numa Pompilius was the first Man who built a Tem∣ple to publick Faith, and instituted Sacrifices in honour of her at publick charges. Her Priests or Flamines sacrificed to her without shedding of Blood, cloathed with white Robes, and drawn upon a Chariot, holding their right hand open.

FIDIUS.

The Romans and the Sabins, respected this God, as the protector of the good Faith that should reign among them.

There was a Temple at Rome on Mount Quirinalis built to this God, where his Feast was kept every year upon the Nones of June. And his Image is still seen at Rome, in an ancient Marble of three Figures, which are under a kind of a Canopy. Honour stands at the right, under the figure of a middle aged Man; Truth at the left, represented like a Woman crowned with Laurel, holding Ho∣nour by the Hand; and Love is betwixt them both, under the shape of a young Child, with this Inscription Simulachrum Fidiī.

FLAMINIUS,

Sirnamed Quintius, the Son of T. Flaminius, whom Hannibal defeated near the Lake Trasymenes. Being Consul, he marched against the Inhabitants of Milan, and routed them. Then he made war against Philip King of Macedoniā, and vanquish'd him in two pitch'd Battles, and by this defeat re∣stored Liberty to all the Cities of Greece, that King Philip had made his Tributaries. And being ready to engage the Enemy, he recei∣ved Orders from the Senate to return to Rome, to quit his Consulate, because of some forma∣lities wanting at his Election; but he put the Packet into his Bosom, and did not open it, till after he had obtained the Victory: The Senate resented highly his contrivance, and endeavoured to deprive him of the triumphal Entry; but the People opposed them, and allowed him the Triumph. Wherefore this great General was attended in his Triumph, by a Crowd of his fellow Citizens, whom he had made free, and followed his Triumphal Chariot with Acclamations, which made the Glory of his Triumph shine the more.

Flaminius is not found among the Consuls, neither in the Calendars of Rome, nor in the Roman Chronicles. The Senate doubtless de∣prived him of that Honour, because he had not obeyed their Orders, when he was called back to Rome.

FLAMEN and FLAMINES,

in the plural number. Numa instituted these Priests of Jupiter, Mars and Romulus or Quirinus, to perform the Religious Ser∣vice, and called them Flamines. Varro in his Book of the Latin Tongue tells us, that the Antients had as many Flamines as Gods. At first there was but one Flamen crea∣ted, who was called Flamen Dialis, or the Priest of Jupiter; then another was allowed to Mars, called Flamen Martialis, and a third to Quirinus or Romulus, called Flamen Quirinalis.

Afterwards the number of Flamines was in∣creased; but yet the first were called Majores Plamines, and were all of Patrician Families; the others were called Minores Flamines, and were of Plebeian Families.

There were likewise Flamines ordained for the Emperors, after they were ranked among the Gods. The Emperor Augustus had one called Flamen Augustalis.

The People assembled by Curii chose these Priests, and often left their Election to the Pontiffs. The High Priest consecrated them, and they were under his subjection, as to their Discipline. Aulus Gellius relates the Ce∣remonies observed at their Consecration.

First, the will of the Gods was consulted by Augurs, about the Man who should be consecrated, then the High Priest took him up from the hands of his Kindred; and this was called capere Flaminem, as we learn from Livy.

The Priests of Jupiter called Flamen Dialis, was the chief of all. And it must be observed, that all these Priests were allowed to wear the Robe edged with Purple, like great Ma∣gistrates, to keep the Ivory Chair, and to sit in the Senate.

They did wear a kind of a Cap or Hat, that was particular to them. And Varro tells us, that they had the name Flamen, because they wore a little Band of Thread about their Head, Flamines dicti, quòd filo caput cinctum ha∣bebant.

Servius mentions two kinds of Ornaments that the Flamines wore upon their Head, one single for conveniency in the Summer, viz. this little Band of Thread; the other was the Hat, which covered their Head, during their Functions: Verùm festis diebus, filo deposito, pilea necesse erat accipere.

Scaliger, upon this Text of Varro, has de∣scribed the form of the Hat of the Flamines, and tells us, that it was called Flammeum, that the Crown thereof was in form of a Pine-Apple, with a woollen Tuft on the top of it called Apiculum, and from its brims hung woollen Bands, called Offendices, to keep it fast.

When the Wife of the Flamen Dialis died, he was obliged to quit his Priesthood: uxorem si amisit Flaminio decedit.

He was not allowed to ride, nor to take any Oath, nor to lye out of the Town. The paring of his Nails and Hairs were buried at the Foot of a Tree, subter arborem Siliquam ter∣râ operiantur; and was forbid to name or touch a She-Goat, a Hare, or Beans, and ne∣ver entered into any place where dead Bodies lay, and was bound to shift himself in private, lest Jupiter should see him naked.

FLAMINICA,

The Wife of the Fla∣men Dialis was invested with the Priest-hood, like her Husband, and was not obliged to observe the same Ceremonies that he observed himself. She was not allowed to comb her Hairs, nor to put them in order, when she went to the Ceremonies of the Argaei, cele∣brated in May, because she was then in mourn∣ing. Her chiefest Ornament was a great Scarf of purple colour, with a Fringe about it. The Woman who waited on her was cal∣led Flaminia, and the Men who attended upon her Husband Flaminii Camilli.

FLAMINIUS,

See before Flamen.

FLAVIUS.

Caius the Son of Cneus Flavius Libertinus, a Notary, was raised to the dignity of Aedilis Curulis against the Patrician's consent, which they resented so highly, that they left off their Orna∣ments, and refused to salute him in con∣tempt of his elevation. But to be revenged of them, he publish'd the Roman Law, which the Senate and Patricians had kept very se∣cret among themselves, in the Closets of the Pontiffs, and published also the Roman Ca∣lendars, and dedicated a Temple to Con∣cord. Whereupon the wrath of the Patrici∣ans was increased, for they had then no∣thing left secret to deceive the simple Peo∣ple.

FLAVIANA,

Viz. FAMILIA, The Flavian Family, so called, from the co∣lour of their Hairs, that were reddish. There were three Roman Emperors born of that Family, viz. Vespatianus, Titus and Domiti∣anus.

FLORA,

The Goddess Flora. Lactan∣tius gives a description of Flora or Flaura, as if she was a Courtezan, who left her substance to the Roman People; in consideration where∣of they ordained her extraordinary Honours, and Games called Floralia, where she was in∣tituled the Goddess of Flowers. But Varro recounts Flora among the Divinities, who

were before that time honoured by the Sabins, and were received at Rome, when the Sabins, to∣gether with their King Tatius joined them∣selves to the Romans, to make with them but one and the same body of People. Ovid de∣scribes her in his Fasti, as the Goddess of Flowers, the Wife of Zephirus, whereby he means a natural Goddess, named Flora, instead of Cloris. The Games Floralii were instituted five hundred and thirteen years after the foundation of Rome; and yet were not kept annually: but in the year five hundred and eighty, at the celebrating of these Games, Harlots danced naked, playing a thousand la∣scivious postures.

FLORUS,

A Governour of Judaea for the Romans, who attempted to steal away seven∣teen Talents out of the Treasury of the Tem∣ple. But the people disappointed his design, and reproached him for his Tyranny; and to make him appear scandalous, some men went from door to door begging in his name. But having been acquainted with it, to revenge that affront, he marched with all his Forces and entred Jerusalem, where his Soldiers plundered the Market, and many persons of Quality's Houses. He commanded also that many Romans of the Equestrian Or∣der, should be whipt, and nailed to the Cross, without any regard to their quality, because they were Native Jews. His barbarous deal∣ing obliged the Jews to rebel, whereupon Vespasianus destroyed their Capital City and Nation.

FLORUS,

An Historian, who has writ an Abridgment of the Roman History from Romulus to Trajan, and lived in his Reign. Some Criticks can't bear his way of writing, yet his Style is not altogether so much to be blamed, tho there are a great many Faults in it, being wholly Poetical and full of quib∣bles. 'Tis uncertain whether he is the Author of the Epitome of the Books of Livy.

FLUONIA,

An Epithet given to Juno, because she helped women in the time of their monthly courses.

FONS,

A Fountain. There are hot Fountains, the water whereof is as good to drink, says Vitruvius, as that which is drawn out of the Fountain of the Muses, or the Spouting-waters of Martian's Fountain. All hot Fountains have a Medicinal Virtue; for being warm'd by the Minerals, through which they run, acquire a new vertue, and are fit for other uses than common Waters are. For Sulphureous Water is good for distem∣pers of the Nerves, fortifying them, and consuming the bad humours with their heat. The waters that run through Allum-mines, cure bodies weakened with the Palsy, or some other like distemper, driving the exorbitant cold out of the Limbs by heat, restoring them to their Natural state; the bituminous waters being drunk, by purging expel distem∣pers of the internal parts of the body.

At Carthage there is a Spring, on the sur∣face whereof there is Oyl swimming over, which smells like the scraping of a Lemon, the Inhabitants of the place anoint their Cat∣tle with it. Near Hieropolis in Phrygia there is a great boiling Fountain which petrifies.

There are also springs of water that con∣tract bitterness by the moisture of the Earth, through which they run out, which proceeds from Mines of Sandarach, that communicates its bitterness to the waters.

There was was a spring of Water at Terra∣cina, called the Fountain of Neptune, the Wa∣ter whereof was so poisonous, that it imme∣diately killed Men who drank of it. In Thes∣salia there is still a Fountain shadowed by a Tree, the blossoms whereof are of purple colour, the Flocks refuse to drink of it. In the Country of the Falisci, near the road of Naples, and a Grove standing in the middle of a Field called Cometus, comes out a Spring, wherein are found bones of Serpents, Lizards, and other venemous Beasts.

There are also some Fountains of acid wa∣ters, as the Fountains of Lyncestis and Velino in Italy, Theano in Terra di Lavoro, and in ma∣ny other places, which being drank, dissolve stones in the Bladder and Reins.

Besides all these Fountains there are other Springs, the Waters whereof seem to be mixt with Wine, as that of Paphlagonia, which, without any Wine mixt with it, makes Men drunk.

In Arcadia, near a Town well known cal∣led Clitor, is a Cave under ground, from whence flows a spring of Water that has such a Virtue, that Men hate Wine after they have drank of its Water. Upon this Fountain there is an Epigram written in Greek Verses, giving warning to the People that the Fountain is not proper for bathing, and is an Enemy to the Vineyard, because Melampus having offer∣ed his Sacrifice, purified the Daughters of Praetus in this Fountain, to cure them of their Madness, and restored them to their former condition.

In the Isle of Clio there was a spring of wa∣ter, that made those mad who drank of it. Wherefore an Epigram was set on it, to give warning that the water thereof was very plea∣sant to drink, but made the minds of Men as hard as Stone.

At Suza the Capital City of the Kingdom of Persia, another small spring of water makes the Teeth fall out. And an Epigram is there written, to give notice to the people, that the water of that Fountain is very proper for

bathing, but makes the Teeth of those who drink of it shed.

These two Fountains Arethusa and Hippocrene were often rehearsed by the Poets. The name of this last Fountain signifies the Horse Foun∣tain. This Horse was also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Fountain. 'Tis well known, that the Va∣pours of the waters under-ground, ascend to the highest top of the Mountains by a conti∣nual transpiration, and there thicken into small drops of water, which meeting toge∣ther make Springs. Vossius tells us, that this motion of ascending waters, compared to a Horse, gave occasion to the Fable of Pe∣gasus.

Arethusa is a Fountain in Greece, which was beloved by the River Alpheus, who follows her running under ground as far as Sicilia, where Diana receives her in the small Island of Orty∣gia. See Alpheus.

FONTINALIA SACRA,

The Feast of Fountains, which was solemniz'd at Rome, by crowning the Fountains with Gar∣lands of Flowers and Lamps, among the Sa∣crifices.

FONTINALIS PORTA,

A Gate at Rome called Capena, where Fountains and Conduits were built.

FORDICIDIA

or FORDICA∣LIA, A Festival observ'd the 15th of April through all the Curiae, on which they offer∣ed in sacrifice a Cow with a Calf called Forda.

FORNACALIA,

The Feast of O∣vens, which was commonly celebrated the 18th, in remembrance of the ancient Ovens, wherein Wheat was roasted, before the way of grinding Corn and making Bread was found out. Upon that day they sacrificed to the Goddess Fornax, to give her thanks for the good use of Ovens, invented by her.

FORTUNA,

Fortune, a Goddess which the Heathens esteem'd the Ruler of all Events both good and bad. For they distin∣guish'd two kinds of Fortune, one good and the other bad.

The Greeks had many Temples dedicated to Fortune, recorded by Pausanias in several places of his Books, called the Fortune of the Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and observes that Homer has spoken well of Fortune or Tyche; and has placed her among the Nymphs, the Daugh∣ters of the Ocean; but never allowed her a great power over humane things; tho' he has in other places of his works described the Functions proper to every particular God∣dess.

Pausanias has also observed, that the imagi∣nary omnipotency ascribed to Fortune, and so much extoll'd by vain Men in following Ages, did not prevail over the mind of Men, (at least of the Greeks) before the Age of Homer. Pausanias observes still in many places, that Pindarus hath often spoke of For∣tune, and ranked her at the head of the Parca. Facilè enim mihi Pindarus in suis Canticis persua∣det, tum alia multa, tum vero unam esse Parcarum Fortunam, & eam quidem potestate sororibus ante∣cellere. The common Idea of a blind and in∣constant Fortune, can't be represented by making her one of the Parcae; and yet this representation comes near to the truth, for it gives to understand, that all things are go∣vern'd by a wise and absolute power, whose actions seem sometimes casual to Men, be∣cause they can't find out the secret and invisi∣ble ways of his proceedings.

Pindar prays to Fortune as the Daughter of Jupiter, who has at her command the order∣ing, motions and success in War both by Sea and Land, and presides at publick delibe∣rations.

Horace places the management of all things in the hands of Jupiter, whose secret and just designs are unknown to Men; and in general all things that the vulgar ascribe to Fortune, is performed by Providence. Od. 34. l. 1.

Valet ima summis Mutare, & insignem attenuat Deus, Obscura p••omens. Hinc apicem rapax Fortuna cum stridore acuto Sustulit, hic posuisse gaudet.

'Tis plain by these Verses, that God and Fortune are two names that signifie the same thing; for commonly Men ascribe to For∣tune the Events that don't depend upon them, and are perform'd by a superior cause un∣known to them. The following Ode is de∣dicated to Fortune; and 'tis most certain, that under that name, he understands the su∣pream Dignity, not only because of the infi∣nite power he ascribes her, but also because he confounds Fortune with Necessity and Fate, which is quite opposite to the Idea of Fortune.

Horace had doubtless read what Homer said, that at the entry of Jupiter's Palace, there are two great Vessels, out of one runs upon us all good, and of the other all evil, to shew us that God is the dispenser of all good and evil; favouring men with his good things, and punishing them, when he sends or per∣mits evil.

Ancus Martius, the fourth King of the Ro∣mans, was the first Man who built a Temple at Rome to Fortune, with this Title Fortune virili, To the Viril and couragious Fortune; be∣cause Courage is not less required than good Fortune to obtain Victories Servius Tulli••s built her a Temple at the Capitol under the Title of Primogenia.

There was a Statue of Fortune at Athens, holding betwixt her arms Plutus the God of Riches. She is represented in Medals like a Goddess, holding with one hand a Horn of Plenty, with the other the Helm or Rudder of a Ship, set upon a Globe, to shew that she governs the World. Fortune is still repre∣sented lying or sitting, and holds under her left Arm her Horn of Plenty, and lays her right hand upon a wheel, to denote her in∣stability and inconstancy, with these words Fortunae Reduci. Apeller drew her in that po∣sture, and when he was asked the reason why he had drawn her sitting, he answered, because she had never been at rest.

We have still other Emblems of Fortune; in some whereof she is represented with a Beard, Fortunae Barbata and in others carry∣ing a Branch of Laurel with her Horn of Plenty.

We read in Histories, that the Fortune of Gold commonly attended the Beds of the Caesars, and that when the Emperor was dy∣ing she was carried to his Successors.

There was a brazen Statue of Fortune, in a Temple built to her by Sylla at Praeneste, so well gilt over, that to express any thing that was well gilt, 'tis said that it had been gilt at Praeneste.

The Ancients represented Fortune of both Sexes, Male and Female, as several other Di∣vinities.

The Pagans, says St Austin, esteem'd so much the Goddess Fortune, that they have left in Writing, that the Statue that Women had consecrated by the name of feminine Fortune had spoken, and said more than one time, that they had done well to render her that Honour.

There was a Temple built upon Mount Esquilinus consecrated to Fortune, St Au∣stin speaks of it in raillery, in the 4th Book of the City of God, c. 18.

How can Goddess Fortune be sometimes good, and sometimes bad? May be when she is bad, she is not then a Goddess, but is changed on a sudden into a pernicious Devil; Then there must be as many several Fortunes good and bad, as there are men happy and unhappy. May be the Goddess is always good, and if it be so, she is the same thing as Felicity. Why have then Men consecrated them several Temples, Altars and Ceremonies? Because, say they, Felicity is that which Men enjoy according to their deserts, but good For∣tune befals by chance both good and bad Men, without any respect to personal Me∣rit, wherefore she is called Fortune. But how can she be good, if she befals with∣out distinction both good and bad Men? And why Men should serve her, seeing she is blind, and offers herself indifferently all Men, and leaves often those Men 〈◊〉〈◊〉 serve her, to stick to those who despise her; or if they say, that she sees and loves Men who worship her, she has then regard to the deserts of Men, and does not happen out of a meer chance? what will become then of the definition of Fortune? and how can they say that she derives her name from Fors, be∣cause she is casual.

The Romans gave several Names to For∣tune, and built her Temples and Aedicula, by these several Names.

They called her FORTUNA LIBE∣RA, REDUX, PUBLICA, PRI∣MIGENIA, EQUESTRIS; PAR∣VA FORTUNA; FORS or FOR∣TIS FORTUNA; FORTUNA VIRILIS & FEMINEA.

FORUM,

This word signifies several things; viz. Market-places, and common places, where the People met upon Business, and where they pleaded; for of all the places that were at Rome, there were but three where Courts were kept. Forum signified also, a Town where Fairs are kept, as Forum Julij, the Fair of Frioul; Forum Livij, the Fair of Forly; and Forum Flaminium, the place where was kept the Fair of Fuligny; for because of the great concourse of Merchants, who came to these Fairs, they built Houses for their conveniences, and in process of time, these places became Towns.

The publick places in Greece are of square figure, with double and large Piazza's round about, the Pillars whereof are close, and hold up the Architraves made of Stone or Marble, with Galleries above; but this was not pra∣cticed in Italy, because the old custom was to represent the Fights of Gladiators to the People in these places. wherefore they set up their Pillars at a larger distance one from another, that the People might see those Shews the better, and that the Shops of the Bankers, that were under the Piazza's, and the Balco∣nies that were above, might have room e∣nough for their Trade, and the Receipt of publick Revenues.

There were seventeen common places or Market-places at Rome, fourteen whereof were appointed for the sale of Goods and Merchan∣dizes, called Fora Venalia. There was Forum Olitorium, the Herb-Market, where Pulses were sold; Forum Pistarium, the Market for Bread: Forum Piscarium, the Fish-Market; Forum Equarium, the Market for Horses; Forum Boarium, the Market where Oxen were sold; Forum Soarium or Suarium, the Hog-Market; Forum Cupedinarium or Cupedinis, the Market for Dainties, where the Cooks, the Pastry-Cooks, and the Confectioners kept their Shops.

Writers don't agree about the Etymology of the Name given to this place. Festus says, that this word is derived from capes or cupedia, which signifies in Antient Books, rare and dainty meat. Varro in his 4th Book of the Latin Tongue, tells us, that this place took its Name from a Roman of the Equestrian Order, named Cupes, who had a Palace in this place, which was pull'd down in punishment of his Thefts, and the place where it stood, appointed for the use of a Market.

All these Market-palces were surrounded with Piazza's and Houses, with Stalls and Ta∣bles, to expose Goods and Merchandizes to sale, which were called Abaci, Plutei, Venalitij, & Operariae Mensae.

The Romans called the places where mat∣ters of Judgment were pleaded and decided Fora Civilia or Judiciaria, the three chiefest whereof were, Forum Romanum, which was the most ancient and most famous of all, cal∣led Latinum & Vetus, where the Rostra was kept: Forum Julij Casaris & Forum Augusti, were two places only added to the Forum Ro∣manum, because it was not large enough to hold the number of Lawyers and Clients, says Suetonius. These three places were appointed for the Assemblies of the People, publick Spechees and Administration of Justice. There were still two places more added to these three above mentioned; one was began by Domitian, and finished by the Emperor Nerva, and was called by his Name Forum Divi Nervae, and the other was built by Trajan, cal∣led Forum Trajani.

The Forum Romanum was scituated betwixt Mount Palatinus and the Capitol, and contain∣ed all that spot of ground, that extended from the Arch of Septimius Severus, to the Temple of Jupiter Stator. In Romulus's time it was only a great open place, without Buildings or any other Ornament; Tullus Hostilius was the first who inclosed it with Galleries and Shops, and afterwards this work was carried on by other Kings, Consuls and Magistrates: And in the time of the prosperity of the Common-wealth, it was one of the finest places in the World. The chiefest parts thereof were, the place called Comitium, where the people assembled for deliberations concerning publick Affairs. The Magistrates called Aediles and Praetors, ordered often Games to be represented there to divert the people. Marcellus Junior the Son of Octavia, Augustus's Sister, caused it to be covered with Linnen, the year that he was Aedile, for the conveniency of those that were at Law, ut Salubrius litigantes consisterent, says Pliny. Cato the Censor said, that this place ought to be paved with sharp Stones, that liti∣gious men growing weary of standing there, might be discouraged to go to Law.

In this place of Assembly there were four stately Buildings, viz. the Palace of Paulus; the House of Opimia, where the Senate men, the House of Julia, built by Vitruvius, and the House of Porcia, erected by Portius Cato. At one corner of this place, at the foot of the Tarpeian Rock, was a great and dreadful Pri∣son built by Ancas Martius, and since enlarged by Servius Tullius, with many Dungeons, from whence it was called Tullianum. Over against that Prison stood a great Coloss of Marble, vulgarly called Marforie, in the shape of a man lying all along, representing, as some men say, the Figure of the River Nar; the first letter N having been changed by corruption of Language into an M Nardi∣forum and Marforio. Some other men tell us, that this Figure represented the River Rhine, and was a piece of Architecture, sup∣porting the Statue of Domitian on Horseback, and was laid there after he had triumphed o∣ver Germany. And some are of opinion that it was the Statue of Jupiter Panarius, the God of the Bakers, whose Statue was set up there in remembrance of the Loaves that the Sol∣diers threw down from the Capitol into the Camp of the Gauls, to shew them that they wanted no Provisions.

Just by this place of Assembly was the Court called Hostilia, where the Senate assem∣bled very often. Over against this Court was the Rostra Rostrorum, which was a Pulpit set up and adorned with stems, or fore∣fronts of Ships taken from the Antiates. At the Entry of the place, or, as Tacitus says, near the Temple of Saturn, was a Pillar called Milliarium aureum, from whence they took the distance and measures of the Italian Miles. There was also a Gallery like a Bridge of Marble, built by the Emperor Caligula, to go from Mount Palatinus to the Capitol through the Forum Romanum. This Gallery was supported by fourscore huge Pillars of white Marble.

FORUM JULII CAESARIS

was much finer than the Forum Romanum. He contrived the design thereof, being yet a pri∣vate man, and began to set men at work about it, when he was Pro-consul of the Gauls. The adorning of this place cost him above a hun∣dred thousand great Sesterces, which is five hundred sixty two thousand five hundred pounds of our Money. This place was be∣hind the Temples of Peace and Faustina.

FORUM AUGUSTI,

was above the Forum Romanum. In the middle of this Forum, Augustus built the Temple of Mars, by the Title of BISULTOR, i. e. Twice Revenger, because he had helped him to re∣venge himself on the murderers of his adop∣tive Father, and to subdue the Parthians. He

built a double Gallery round about it, and set up on one side the Statues of all the Latin Kings since Aeneas, and on the other side he erected all the Statues of the Kings and Em∣perors of Rome, from its foundation to his time.

FORUM Nervae,

was began by Domi∣tian, and finished by Nerva. It was also na∣med Forum transitorium, because it was a passage to go to the other Fori. Alexander the Emperor set up three Statues, of the height and bigness of Colosses, both on Foot, and Horse-back, in honour of the Emperors his Ancestors, and erected brazen Pillars, whereon were engra∣ved their Atchievements,

FORUM Trajani

exceeded all the for∣mer; and the Gods themselves, says Ammianus Marcellinus, gazed upon it as one of the won∣ders of the World, and were amazed at it, seeing nothing but Heaven it self finer, and nothing else that came so near to it: Singula∣rem sub omni coelo structuram, etiam Numinum as∣sensione mirabilem. Apollodorus a skilful Archi∣tect, built it by Trajan's Order. In the mid∣dle of this place, was a Pillar a hundred and twenty eight foot high, and Men ascend to it by one hundred eighty five Steps, which were enlightned with forty five Windows. Round about this Pillar were ingraven the Atchieve∣ments of this Emperor, and the Victories he had obtained over the Daci. 'Tis the general opinion, that the Senate consecrated this Pil∣lar to him, while he was at War against the Parthians, and that he never saw it himself; but dying of a bloody-flux at Seleucia a City in Syria, his Ashes were brought to Rome, and set up in a golden Pilaster on the top of the Pillar, which is adorned with several repre∣sentations of Horses and military Standards gilded over, with these words written upon them, EX MANUBIIS.

This Forum was scituated between that of Nerva and the Capitol.

FRIGIDARIUM,

A place in the Baths to cool the People.

FRONTINUS,

An Historian, who was Overseer of the Waters and Aqueducts, in the time of the Emperor Nerva.

FRUMENTATORES

& FRU∣MENTARIJ. Those who bought Corn in the Provinces, both for Cities or Armies, or received and gathered the Corn, that some Provinces furnish'd the Commonwealth with. These words signifie also Purveyors for the Armies, who destributed a certain quantity of Corn every day to each Soldier, in the like manner as the Ammunition Bread is now de∣stributed in the Armies to the Soldiers.

FUGALIA,

Feasts instituted in re∣membrance of the Liberty restored to the Commonwealth, after the Kings were expell'd out of Rome. These Feasts were kept in Fe∣bruary, the same day that King Tarquinius ••u∣perbus fled away to Porsenna.

FULGUR,

Lightning, a gross and sulphurous Exhalation, set on fire by the clashing of the Clouds together, and coming out with vio∣lence makes a great noise, and has extraordi∣nary effects on the Earth. The Pagans have always armed their Gods with a Thunder-bolt, and specially Jupiter, and tell us, that Vulcan and Cyclops forged the Thunderbolts in the Caves of Mount Aetna, where they placed his Forge.

The Egyptians in their Hieroglyphicks took Thunder for a power, which no Creature is able to resist. Wherefore Apelles drew Alex∣ander in the Temple of Diana of Ephesus, hold∣ing a Thunderbolt in his hand, to shew the extent of his power, which no Creature was able to withstand.

The opinion of the Heathens was, that Ju∣piter never struck neither Men nor inanimate Creatures with his Thunderbolt, but to pu∣nish their Crimes: and Men struck there∣with were deprived of Sepulture, and were buried only in the same place where they were found dead, according to the Law of Numa, as Festus relates.

Sei fulmine occisus est, ei justa nulla fieri operteto.

They covered only their Corps with Earth, at the same place where they had been struck with the Thunderbolt, as Artemiderus tells us.

It was not allowed to Sacrifice to the Gods, with Wine of a Vineyard touch'd with Thun∣derbolt, and the places that were struck with it were fatal and unfortunate, till they were purified with Sacrifices, and then these places became famous, by an Altar that was erected there. And those men; who were employed to purifie Trees smitten with Thunderbolt, are called by Festus Strufertarii, Men making a Sacrifice with dough baked upon Ashes. An old table of brass found at Rome, makes good what I say. These are the words mentioned on that Table.

IIII. ID. DEC.
Fratres. Arval.
In Luco: Deae. Diae.
Via. Campana. Apud. Lap. V.
Convener. Per. C. Porc. Priscum. Mag.
Et Ibi. Immolav.
Quòd ab Ictu. Fulminis.
Arbores Luci Sacri. D. D.
Attactae Arduerint.
Earumque Adolefactarum.
Et in eo Luco Sacro Aliae.
Sint Rep ositae.

The Tenth day of December the Fratres Ar∣valis assembled at the Grove of Juno, on the great Road of Campania, five miles from Rome, by the order of C. Portius Priscus Magnus, and there sacrificed, because some Trees of the holy Grove, dedicated to the Goddess, were struck with Thunderbolt, &c.

The Romans distinguished two kinds of Thunderbolts, those of the day, which they ascribed to Jupiter, and those of the night, which were in the power of the God Summa∣nus, Dium-fulgur, says Festus, Appellabant diur∣num quod putabant Jovis, ut nocturnum Summani. There was yet fulgur provorsum, which was heard betwixt day and night, and was ascri∣bed both to Jupiter and Summanus together.

The Thunder was made use of to take the Augurs, about things that were to come.

Some Thunders were called by the Romans Vana and Bruta, which signified nothing at all, and made more noise than did harm; the others Fatidica, which portended good and e∣vil, joy and sorrow. Of these last some were called Consiliaria, which happened while they were advising about some affair: others Aucto∣ritativa, which happened when the business was done, to give their approbation to it, and countenance it. Others were called Monitoria, which gave warning of what should be avoid∣ed. Pestifera, which threatned some evil or danger. Deprecanea, which carried with them an appearance of danger, and yet were without danger. Familiaria, which prognosticated the evil that was to befal some Family. Publica, out of which they drew predictions for thir∣ty years; and Privata, by which they fore∣told things to come only for ten years.

FUNAMBULI,

Dancers on the Ropes. The Art of the Dancers on the Ropes is ve∣ry ancient. Terent makes mention of them in the Prologue to Hecyra.

Capitolinus, in the life of Marcus Aurelius, says, that the Emperors Marcus Aurelius, and Lucius Verus, dress'd in magnificent Habits, were Spectators of the Games ordered for their Triumphs, and that among other marks of Marcus Aurelius's kindness, he had that re∣gard for the Dancers on the Ropes, to order that Quilts should be laid along under the Rope, because of a little Boy who dancing on the Rope fell down; and from hence comes, says he, that to this present time, viz. to the time of Dioclesian, there were Nets spread un∣der the Rope. These Games were represent∣ed while Marcus Aurelius was Emperor, in the 18th year of his Tribuneship, the 164th year of our Lord.

Suetonius, in the life of Galba, relates a won∣derful thing, which shews, that not only Men but also Animals were capable of being instructed in the Art of dancing on the Ropes. The 19th year of Tiberius's Empire, whic his the 32d year of our Lord, Galba being Prae∣tor, ordered the Games and Feasts called Floralia to be kept, wherein he gave new shews to the people, viz. Elephants walking on the Rope.

Afterwards, in the Reign of the Emperor Nero, in the great Games instituted for the Eternity of the Empire, as Suctonius relates, a great many persons of both Sexes shewed their Skill by several sorts of Games, and a∣mong others a Roman of the Sequestrian Or∣der, sitting on an Elephant, run per catadro∣mum, i. e. on a stretched Rope, as Casaubon interprets it. Pliny in the 8th Book, c. 2. says, that Germanicus gave publick Games of Gla∣diators, wherein Elephants performed many Feasts of Activity, throwing Swords in the Air, and fighting like Gladiators, and danced in Armour, and walked on the Rope; and in the following Chapter, Pliny speaking of the docility of these Creatures,

'Tis a strange thing, says he, that there are some so, skilful as to ascend a long stretched Rope; and what is more incredible, to descend a∣gain backward, with less trouble than they went up.

And if we take it from the first ages of our Lord, Petronius, Juvenal, and Quintilian speak of dancers on the Ropes; Petronius gave this description of them.

Stupea suppositis tenduntur vincula lignis, Quae super acrius praetendit crura viator, Brachia distendens, gressum per inane gubernat.

Before the coming of our Lord, Horace in the 2d Book of his first Epistle, makes an al∣lusion to the Dancers on the Ropes. Messala, who lived 260 years before the coming of Christ, is the first man who has rendred the word Schoenobates by that of Funambulus in Latin, as Acron relates in his Notes upon He∣race. It must be granted, that 'tis very difficult to determine precisely the time that men dan∣ced first on the Ropes, yet 'tis to be supposed that this art came into practice a while after the Games of the Stage and Comedy, which was invented in the diversions, of the Vintage, by occasion of the Leather-bottles, upon which they leapt and danced, Saliere per utres.

Shews of Dancers on the Ropes were never accounted among the publick Games, and this Trade was rather looked upon as the skill and diversion of private men, than any thing else belonging to the Stage; for we never read that they received any publick reward like Players of Comedies, nor had any rule in their Art. And yet there were some pre∣sents made to them; but these Presents were

made out of the liberality of the people, and not out of the publick rewards set for them, like those that were settled for Players.

Lipsius places Shews of Dancers on the Ropes in the rank of private diversions; for tho they danced in the Chorus's of publick Games, notwithstanding their Dances were not an es∣sential part of these Games, till the Emperor Carinus's time.

The Cyzicenians had a singular skill in dan∣cing on the Ropes, as says an anonymous wri∣ter of Geography, who lived in the time of Canstans and Constantius, whose Manuscript is kept in the French Kings Library. This Ma∣nuscript informs us, that the Cyzicenians and their neighbours had so great a skill in leap∣ing and dancing, even on the Ropes, that they exceeded in that art all other Nations, and accounted themselves to be the first In∣venters and Masters thereof

The Greeks had Dancers on the Ropes from the first institution of Scenic Plays, which were invented about the time of Icarius, the Son of Erigonus, or of Dimysius sirnamed Liber Pater, and first introduced into Athens by Theseus.

The Dancers on the Ropes appeared first at Rome during the Consulate of Sulpitius Peticus and L. Stelon, the first Introducers of Plays in Rome, acted for Licinius the first time in the Isle of the River Tiber, and then represented on the Stage by the orders of the two Censors, Messala and Cassius.

The Greeks called the Dancers on the Ropes by these several Names, Schoenobates, Acrobates, Orebates, and Neurobates, as we read in the first Book of Bullenger de Theatra, who tells us that there were four kinds of them. In the first rank he places those who vaulted round about the Ropes, like a Wheel about its Axle-tree, and hung themselves by the Feet or the Neck. Nicephorus Gregoras says, that he saw in his time at Constantinople, some of these Dancers tumbling about a Rope.

The second kind of these Dancers were those who let themselves slide downward a∣long a Rope lying upon their Breasts, hold∣ing their Arms and Legs stretched out. Of these the Manilius Nicetas, and Vopiscus speak in the life of Carinus, saying, Neurobatem, qui ve∣lut in ventis cothurnatus ferretur, exhibuit.

In the third order of these Dancers menti∣oned by the same Manilius, were ranked those who run on a Rope, being stretcht horizan∣tally slanting.

The fourth kind were those who did not only walk on a bent Rope, but also leapt and played many such tricks, as a Dancer might do on firm ground at the sound of a Flute; and of these speaks Symposius, when he relates the Dances of the Funambuli.

FUNDA.

A Sling, an Instrument of Ropes to fling Stones with a greater violence. In former ages they tied Slings to the Balista. The Inhabitants of the Baleares Islands were formerly excellent men at Slinging. Vegetius ascribes to them the invention of the Sling, though others say that the Phaenicians found it out.

Florus and Strabo tells us, that there were three kinds of Slings, longer or shorter, and that they made use of them according to the distance that they were from the Enemy.

FUNDITORES,

The Slingers, men who slung Stones with a Sling. The Slin∣gers were part of the Roman Militia.

FUNEBRIS ORATIO,

A Fune∣ral Oration. The Roman custom was to have Funeral Speeches at the burying of the great men of Rome, spoken from the Rostra in the Forum Romanum, where the Funeral Parade stood. The man chosen to make the Speech published the Praises of the Dead, and began with the greatness of his Ancestors, the an∣cientness of his Family, the sweetness of his Manners, his Liberality, and the Services he had rendered to the Commonwealth, both in time of Peace and of War. The Children or the Relations performed often this duty, or the Senate appointed some Eloquent Orator to perform the same. Augustus being but twelve years old made a publick Speech to praise his Grandmother, and being Emperor he made another to praise Germanicus his Ne∣phew. Tiberius, says Suetonius, made a Speech at nine years of age in honour of his Father, and few years after he was raised to the Im∣perial Dignity, he pronounced a Funeral, Speech in praise of his Son. Caligula having not yet put on the Toga Viriliis, made a pub∣lick discourse in commendation of his Grand-mother then dead, and Nero made also an O∣ration to praise the Emperor Claudius his Pre∣decessor.

Valerius Publicola, was the first man who made a Funeral Speech at Rome; for Polybius relates, that Junius Brutus his Colleague in the Consulship, having been killed at the Battle against the Toscans, he ordered his Corps to be brought on a Bed in the publick place, and he went up into the Rofira, and set forth in a discourse to the people, the Atchievements of that great man.

We read in Alexander ab Alexandro, and in Plutarch, that this custom was practised, and that Quintus Fabius Maximus spoke the Funeral Oration of Scipio, and of his own Children.

We learn of Livy, that this honour was al∣so granted to the Roman Matrons after their death, because they had formally offered to part with their Necklaces and Jewels in a∣time that Money was scarce, and in ac∣knowledgment of their Piety, it was order∣ed,

that Funeral Speeches in their commen∣darian should be allowed to them.

Popilia was the first Roman Lady who re∣ceived that honour, and Crassus her Son made her Funeral Oration. Suetonius reports, that Julius Caesar being then Quaestor, pronounced a publick discourse of praise in the place cal∣led Rostra, in honour of his Aunt Julia, and Cornelia his Wife.

FUNERATICUM,

The Funeral charges, which amounted sometimes to ex∣cessive summs of Money. Nero spent for the Funerals of Poppea more Cinnamon and Cassia, than Arabia was able to produce in a whole year; and Suetonius says, that the Fune∣rals of Nero came to a hundred thousand Se∣sterces, which according to the supputation of Mursius amounts to seven hundred and fifty thousand pounds.

FUNICULUS,

An ancient measure of the Aegyptians, being a distance or the space of a place containing sixty furlongs in length, which are about seven thousand five hundred paces, or 6 miles and a quarter of English measure.

FUNUS,

Funerals, Obsequies, Burial Ceremonies.

The eighth day after the death being over, a publick Cryer gave notice to the people of the time of the Funerals in these words. N. QUIRIS LETHO DATUS EST: ADEXEQUIAS QUIBUS EST COMMODUMIRE, JAM TEM∣PUS EST: OLLUS EX AEDI∣BUS EFFERTUR. Such a Citizen is dead; those who have time to go to his Fu∣nerals, 'tis time, they are ready to carry a∣way the Corps out of the House.

The Funerals thus published by the pub∣lick Cryer, were called Indictivae, but this was practised but at the Funerals of the Empe∣rors or Persons of quality; and to honour them the better, they gave Games and Shews to the people, to wit, fights of Gladiators and Horse-races. Men are still thus invited in France at the Funerals of Kings, Princes, So∣veraign Courts, and other Ministers of State, by fourscore sworn Cryers, together with the Great Masters of the Ceremonies.

The Ancient Romans had still other Fune∣rals, where no body was invited, called Sim∣pludiarea or Simpliludiarea funera, then the Fu∣neral Parade was only attended by Vaulters and Buffoons, called Ludii and Corvitores.

Some hired Women attending the Fune∣rals, named Praeficae, cryed and mourned, singing sad and mournful Songs, intermixt with the praises of the dead, and moved other Women to imitate them, and some other men called Pantomimi, counterfeiting the mo∣tions, actions, and the voice of the deceased person. Whereupon Suetomius relates a plea∣sant fancy of a Buffoon called Fa••o, who be∣ing invited to a Funeral, came masked with a Vizard and in a disguise, like the Emperor Vespatian, who being taxed with convetousness, and counterfeiting him according to custom, asked aloud before the Assembly, those who had the management of the Funerals, how much the charges of the Burial came to? and when he heard that it amounted to a hundred Sesterces, which is about seven hundred and fifty pounds, he cried out, that if they would give him that summ of Money, they might throw him after his death where they should think fit.

The Designator, or Master of the Ceremo∣nies, having disposed all in a good order, the Funeral Parade began to march with great pomp along the great Streets and Cross-ways of Rome; then stopt in the place of the Rosira, where a Funeral Speech was made in honour of the deceased person. They carried before the Corps vessels full of Perfumes and preci∣ous Liquors, to throw into the wood-pile when the Corps was burning, to prevent its bad smell. Afterwards Warlike men march∣ed, carrying the Standards and Spoils of the Enemies, and other Trophies of Arms; as Draughts of conquer'd Cities, names of the subdued Nations, Titles of the Laws made by them, Military Presents, and other badges of Honour. They carried also the Effigies of their Ancestors, made of Wax of imbossed Work, which they kept in Niches at the en∣try of their Houses, and crowned them with Garlands of Flowers, upon certain days of the year.

Then followed the Priests and Religions Orders; after them the Magistrates in moum∣ing, wearing the badges of their Magistracy, as also the badges of the offices of the dead.

The Corps dressed in a habit suitable to the condition of the dead, was carried upon a Bed of State adorned with Ivory, and cover∣ed with a rich Carpet. Besides this Bed of State, there were many other Beds ador••••d with Garlands and Crowns of Flowers, and the Images of the Ancestors of the deceased person were tied to their Beds; six thousand of these Beds were carried at the Funerals of the Dictator Silla, and six hundred at the Funeral of M. Marcellus, the Son of Octavia, Sister to Augustus, says Valeri•• Maximus.

After this Funeral Bed, carried by the near∣est Relations of the dead, or by his affran∣chised men, then marched those appointed to mourn, by the deceased person, all dressed in long black Gowns edged with Scarlet, at∣tended by Torch-bearers and Lictors march∣ing before them.

We read in Cornelius Tacitus, that the great Magistrates of Rome carried sometimes the Funeral Bed of Emperors and Dictators; for the Bed of Sylla was carried by Senators and Vestal Virgins; that of Paulus Aemilius, by the Macedonian Ambassadors then at Rome; that of Metellus, by his seven Children, of whom two had been Consuls, and two others had obtain'd the Honour of the Triumph; and Trebius being dead in the Office called Edile, was carried to the Wood-pile on the shoulders of the Roman People, because he had sold the Corn cheap in a year of want.

The mourning Men were followed by Wo∣men, bemoaning and complaining all along the way, and commonly led by the Mother, Daughter, or Wife of the deceased person, all dressed in Mourning, walking along with dishevelled Hairs, and their Face covered with a Veil; and the funeral pomp was closed by the People. In the time of the Emperors, the Girls attended the Funerals of their Fa∣thers dressed in white Gowns, the Head un∣covered, and their Hairs dishevell'd; on the contrary, the Boys had their Heads covered at the Funerals of their Fathers. Plutarch tells us for reason of this custom, that the Boys were to honour their Fathers as Gods, to whom the Romans sacrificed standing, and their Heads covered; and that the Girls should mourn for them as for mortal Men.

The Funeral Parade was attended with many Torches, and by Men playing upon Musical Instruments, as Flutes, Cornets, Drums, and Clarions, sounding sad and mourn∣ful Tunes, when they destributed Largesses of Specie or Money to the People.

All these Ceremonies were observed but at the Funeral Pomps of great Men of Rome; for the people were caried to the Wood-pile, without all these preparations in a Coffin, by the common Bearers or Sextons, called Ves∣pillones and Sandapilarii, and there burnt, with∣out much ceremony.

Many Men ordered by their last Will, that they should be buried without Ceremonies, as M. Aemilius Lepidus, who ordered that he should be carried to the Grave on a plain Bed. Those who had performed great Acts for the service of the Common-wealth, were buried at publick Charges, as Valerius Publicola, the protector of the Roman Liberty, who had triumphed three times over the Enemies.

There were also Funerals called Imaginaria, says Spartianus, i. e. Obsequies in Effigies, because the Corps of the dead was not there, but on∣ly his Effigies.

Antiquity has accounted burial of the Dead so sacred and honourable, that the in∣vention of burial was attributed to one of their Gods, viz. to the God called by the Greeks Pluto, and the Latins Dis or Summanus, as we learn from Diodorus Siculus, in the sixth Book of his Antiquities, c. 15. to shew what Veneration they should have for the Funerals of the dead, which had been taught by a soveraign Divinity.

Wherefore, when Numa Pompilius, a wise and prudent Legislator, reformed the Reli∣gion of the Romans, he not only received and approved of Funeral Ceremonies, as being ho∣ly and commendable, but ordered that the Pontiffs should take care of them, and teach them to those who should have occasion for the same.

By the Pontifical Laws, it was not allowed to the High Priest to look upon a dead Corps, but if by chance he had seen one in his way, he was bound by the law, before he went any further, to throw some Earth upon it, or bury it. And all the Nations of the Earth have always accounted burial one of the chiefest duties of Religion, which they denied nei∣ther to Friends nor Enemies, as we learn of Historians; for Vegetius, l. 2. de Re Milit. cap. 20. tells us, that each Legion had a Purse in the hands of the Ensign-bearer, wherein each Soldier put a piece of Money, to contribute his portion towards the burial of the Soldiers of that Legion, who died in War; we see also by the Testimonies, both of Tully in the Oration for Milo, and of Cornelius Tacitus l. 1. that the Generals who were victorious, al∣lowed their Enemies to bury the Corps of their dead Soldiers, or else buried them them∣selves.

We read in Valerius Maximus, l. 1. c. 6. and in Livy l. 22. that Hannibal the chief Enemy to the Romans, having defeated and killed with his own hand, near the Perusian Lake, the Consul Gaius Flaminius and fifteen thou∣sand Soldiers, ordered his Men to seek for the Corps of the Consul, which he honoura∣bly buried, and rendered the like honours to many others, mentioned by Valerius Maxi∣mus.

After the death of Hanno, General of the Carthaginian Army, the Consul Lucius Cornelius made him a funeral pomp, and buried, his Corps with great honour.

FURCA,

A Fork. Formerly they made the vanquished pass under the Yoke, made in the form of a Gallows, otherwise cal∣led Fork, as the Sanmites made the Romans pass at Furcae Caudinae. The Slaves and other Malefactors carried their Forks or Gallows to the place of Execution, and in that condi∣tion they were so grievously whipt, that they died sometimes under the lashes; and other∣wise, they were often nailed upon the very same Cross and Gallows they had carried themselves; wherefore the Slaves were called Furcifcri, i. e. a great Rogue, who deserves

hanging for his Crimes. Justus Lipsius gives an accornt of these Matters, l. 3. de Cruce.

FURIAE,

The Furies. This name is derived from the fury which they inspire.

The Greeks call them Erinnyes, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discordia mentis. The opinion of Vossius is, that Fury might be derived from the Hebrew Fara, i. e. vindicta. But 'tis more likely that Erin∣nyes come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. malè facere. There were three Furies, Tisiphone, Alecto and Megera; the Etymology of these names comes from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ultio caedis; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quietis nescia; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, odiosa; Tzetzes is Author of these derivations.

'Tis very likely, that at the beginning Men intended to worship Justice the revenger of Crimes, by the Name of Furies; but that Poets have still added some circumstances thereunto, proper to represent the horrid Ex∣ecutioners of this Justice. For Pausanias says, that near the Areopagus of Athens, there was a Temple consecrated to some Goddess, called Severae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom Hesiod calls Erin∣nyes; and that Eschilus the Poet is the first Man, who has represented them with Ser∣pents tied about them; in fine, that the Sta∣tues of these Goddesses, and all others of the subterranean Gods, which are placed in that Temple, have nothing dreadful to look on. This Historian tells us also, that the Statues of these Goddesses Severae, were set up some∣where else, with the Statues of Jupiter, Ceres, Minerva and Proserpina. And assures in some other place, that Ceres herself was called Erin∣nyes, because she was transported with fury against Neptune, when he attempted her Cha∣stity; à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod furere Arcadibus est. In fine, he speaks of the Temple of the Maniae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who are (as he fancies) the Euminides and Furiae. And relates, that they appeared dressed in black Cloaths to Orestes, after he had murthered his Mother; but when the time of his fury was over, they shew'd themselves to him in white dresses, whereupon he built a Temple to these white Goddesses.

Some Historians have observed, that the Areopagitae had the Statues of the Goddesses Se∣verae placed near their Tribunal, and that the Priests ordain'd to attend the service of these Goddesses, (Demosthenes was one of them) were chosen among the Areopagitae.

Homer had mentioned the Erinnyes before He∣siod; and has represented them in one place of his Book, like the revengers of the wrong done to the poor. Virgil has described them, according to the Idea that Eschilus had of them,

Continuo sontes ultrix accincta flagello Tisiphone quatit insultans, torvosque sinistrâ Intentans angues, vocat agmina saeva sororum.

Horace tells us very wisely, that the Furies do not begin to torment the mind of Man after the Crime is perpetrated only, but also when the resolution is taken to commit it, and the design is executed.

An tu reris cum occissâ insenuisse parente? Ac non antè malis dementem actum Furiis, quàm In matris jugulo ferrum tepefecit acutum?

FURINA.

The Goddess of Thieves or Robbers, otherwise called Laverna. They had consecrated a Wood to her, and institu∣ted Feasts in her honour, called Furinales.

FURNALIA or FURINALIA,

Feasts kept in honour of the Goddess Furius, the 25th day of July: We read in the Calen∣dar Furrinalia.

FUSCINA,

The Trident of Neptune, with three points.

The word Fuscina signifies also an Iron Fork or a tagged Fork, such as are used to remove Dung.

FUTILE,

A Vessel with a wide mouth and a narrow bottom, used in ancient Sacri∣fices to hold the lustral water for the purifi∣cations. This Vessel is called Futile, because what was put into it, was easily spilt, ha∣ving but a narrow bottom to set on the ground.