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.

L. (Book l)

L, Or Ell, the name of the eleventh Letter of the Alphabet. L is also a numeral Letter amongst the Ancients, which stands for Fif∣ty, and signifies the same in the Roman Arith∣metical Figures: And when a stroke is ad∣ded to it, it stands for fifty thousand.

LABARUM,

The Standard of the Ro∣man Emperours, carried before them in the Wars, and adored by the Soldiers. It was a long Spear, with a Staff set cross-way at the upper end thereof, and from that Staff hung down a rich Standard of Purple co∣lour, edged with a Fringe, and beset with precious Stones. The Roman Emperors carried in their Colours or Labarum, an Eagle Paint∣ed or Embroidered with Gold; as we may observe in the reverse of a Medal of Max∣entius, wherein this Tyrant is represented armed with his Breast Plate, holding with one hand the Labarum, wherein an Eagle is drawn. But Constantine the Great, in the War against Maxentius, where he vanquished him by the sign of the Cross, which he saw in the Clouds, Crowned the Labarum with a rich Crown, beset with precious Stones, and ordered that this Cypher P, i••e! Christ, with these two Letters, A and Ω, to signifie that Jesus Christ is the beginning and the end; should be wrought in Gold upon the Purple Stand∣ard. We have a Medal of Constance, wherein the Emperour is represented with his Coat of Armour on, with his right hand holding up Victory, which Crowns his head with Laurels, and with the left hand he carries the Labarum.

Those who did bear the Labarum, in the Armies, were called, Labariferi.

LABRUM,

A great Tub, standing at the entrance of the Temple of the Jews, and the Pagans in imitation of them, where the Priests wash'd their Feet and Hands be∣fore they offered Sacrifices. Labrum. signi∣fies also a Bathing Tub, used in the Baths of the Ancients.

LABYRINTHUS.

A Labyrinth, a place full of turnings, and windiags, so con∣trived, that 'tis very hard to get out again. Pliny mentions four Labyrinths; that of Egypt, which was the greatest of all, described by Herodotus, having amongst other remarka∣ble things sixteen Wards, or great sides of Houses, answerable to the sixteen Govern∣ments of Egypt; which Menis or Maros King of that Country ordered to be built to serve him for a Mausoleum, as Philostraros reports: And upon the Model of this Laby∣rixth, Dadalus built that of Creta or Candia, by Minos's order, to shut in the Minotaur therein. But Daedalus was there shut up him∣self with his Son: However he got out by the means of Wings he made of Wax. The∣seus was there also exposed to be devouted by the Minotaur, and had not escaped but by the help of the clue of Ariadue. The third Labyrinth was in the Isle of Lemnos, and had a hundred and fifty Pillars of Marble: And the fourth was built in Italy by the orders of Porsenna King of Tuscany.

LACERNA,

A kind of a Garment worn by the Romans over their Gowns, like a Cassock to keep off rain and cold. The Soldiers, the common People, and the Empe∣rours did wear it even in days of Shews. The Emperours had this Garment made of Purple coloured Cloth. Ovid informs us, that Lucretia hastned her Servants to finish that kind of Garment, that she might send it to Collatinus her Husband, who laid Seige to Ardia.

Mittenda est Domino, nunc nunc properate, pu∣ellae. Quam primum nostra facta lacerna manu.

And Lampridius speaking of the Emperour Alexander Severus, says, That he returned from the Baths with the common People, without any other badge of his Imperial Dig∣nity, but his Lacerna of Purple Colours, Hoc solum Imperatorium habens quod lacernam coccine∣am accipiebat.

Some mistaking two places in Juvenal and Horace say, That this Garment was worn by Women; but have not observed that Juve∣nal speaks of one Sporus whom Nero Married as if he had been a Woman.

Ipse lacernatae cum se jactarit amicae:

And that there is a fault in the Verse of Horace; for Lainbinus will have us read, Sub clara nuda lacerna, instead of Sub clara nuda lucerna, it being a common thing for these prostitute Women, whereof Horace speaks, to wait for their Sparks by the light of a Lamp.

LACHESIS,

One of the three Desti∣nies, Daughter of Jupiter and Themis, or the Night and Erebus, who spins the Thred of Man's Life, according to the Fable. The Ancients represented her cloathed with a Garment sprinkled with Stars, and holding many Spindles in her hands.

LACONICUM,

A S••ove, or Sweating house. The dry Stove were thus called by the Ancients, because the Lacaedemonians brought them into use. Mercurialis finds fault with those who confounded Laconicum, which is a place for Sweating, with Hypocaustum, which was the Stove that warmed the Laconicum.

LACOTOMUS,

A line to mark the lines in the Analemma. Grammarians have not asserted the signification of this word, which seems to be a Greek word, and is not found in the Treatise that Ptolomy has writ∣ten concerning the Analemma. The most common opinion is, that this word comes from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. paring of Cloath, and from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to act; for the line called Lacotomus cuts one part of the Meridian.

LAMIAE,

were accounted Hags, or rather evil Spirits, who under the shape of fair Women enticed Youth to devour them.

Philostratus in the Life of Appollonius calls them Lemures. The Origine of this word comes from a Fable, related by Suidas and Phavorinus; who tells us, that Jupeer fell in love with a certain Woman of extraordina∣ry beauty called Lamia; but Juno growing jealous, turned her beauty into terrible de∣formities, and put all her Children to death; whereupon she grew so mad, that she de∣voured all the Children she met.

Dion Chrisostome reports this Story other∣wise; for he tells us, That there are in the Desart of Lybia some fierce Beasts, who have the Face and Breast of young Maids, and the rest of the Body, which they take care to hide, is like a Serpent; and that they intice the Travellers by a thousand Caresses, that they might devour them. Philostratus relates also in the same place, that he drove one out of Corinth who attempted to surprize a young Man called Menippus.

In short, these Lamiae are Sea Monsters, and Fish of so prodigious bigness, that two Horses are hardly able to draw one of them in a Cart. The Inhabitants of Marseilles have taken some Lamiae, in the Stomach whereof they found whole Men, and even one arm∣ed.

LAMPAS;

A Lamp, a Vessel wherein they burn Oyl to give light.

The Ancients had no other Lights but Lamps, and kept some burning before their Images. Lucian has given us the Descripti∣on of an Island of Lamps where he landed. He says, That this Isle is situated between the Hyades and Pleiades, and a little below the Zodiack; that these Lamps go forwards and backwards like the Inhabitants of a Town, and that every one has its own name and lodging like the Citizens of a Common-wealth. The Palace of the King is in the middle of the City, wherein he administers Justice all night, and every one of his Sub∣jects is obliged to meet there, to give an ac∣count of his actions: Those who have com∣mitted faults suffer no other punishment, but that they are put out, which is a kind of civil death amongst them.

LANCEA,

A Lanco; an offensive Wea∣pon, made of a long Staff like a half Pike, with a point at the end, armed with Iron. 'Tis said that the Aeolians invented this Wea∣pon•• Rallas is represented with a Lance.

LAPITHAE.

A Nation in Thessalia the posterity of Lapithus, the Son of Apollo and the Nymph Stilbe. At the Wedding of Perithous their King, with Hippodamia, they fought the Centaurs, and got the best of them. Ovid has described this fight in the 12th Book of his Metamorphoses.

LARARIUM.

A private Chappel in a house for the houshold Gods called Lares. Spartian in the Life of Alexander the Son of Mammeus says, that he kept in his Lararium the figure of our Saviour, with the Images of his other Gods.

LARES.

The Houshold Gods Lares. Apu∣leius in his Book of the God of Socrates explains also what is meant by Manes. The Soul of

Man, says he, being free from the bonds of the Body, and not obliged to perform its functi∣ons, becomes a kind of Daemon or Genius, for∣merly called Lamures. Of these Lemures those who were kind to their families, and kept them in peace, were called Lares Familiares, Domestick Lares, but those who for a punish∣ment of their crimes committed during their lives, were condemned to wander continu∣ally, without finding a place of rest, fright∣ing good men, and plaguing the wicked, were vulgarly called Larvae.

The Lares called also Penates or houshold Gods, were adored in private Houses, under the figures of small Images of Silver, Brass or Earthen Ware. The Etymology of the word Penates comes either from penes nos nati sunt, or from the word Penus, which signifies the innermost part of the house. Some of these Lares were Gods of the High-ways, called Lares Viales: Wherefore Plantus i ntroduces Charinus making himself ready for a journey; calling upon the Gods of the Highways to preserve him during his Tra∣vels.

Invoco Vos. Lares Viales, ut me bene tutetis.

I implore your assistance, Gods of the High-ways, vouchsafe to protect me in my jour∣ney.

'Tis likely, that the word Lar comes from the Tuscan Language, for Lars amongst the Tuscans was the Prince of the People. Lactantius says, that the Goddess called Muta, Lara, La∣runda, was the mother of the Gods Lares. Ovid tells us, that Lara was formerly called La-lara from the Greek verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loquor, because she talked too much, for she dis∣covered to Juno the amours of Jupiter and Juturna: Whereupon Jupiter deprived her of her Speech, and gave order to Mercury to lead her to Hell, but Mercury deflowered her, and begat two Children of her called Lars. Thus this Goddess became dumb, and her Chil∣dren the Lares, were instructed with the care and government of the Highways and Houses.

Forte fuit Nais, Lara nomine; prima sed illi Dicta bis, antiquum Syllaba nomen erat. Ex vituo positum....... Eripuit linguam: Mercuriumque monet Duc hanc ad Manes locus illeSilentibus aptus... Fitque gravis geminosque parit, qui compita Servant Et vigilant nostra semper in urbe Lares.Ovid. Fast. l. 2. v. 600.

These Gods were honoured either private∣ly in Houses, and then something of what was brought upon the Table was burnt to their honour, as first fruits, or publickly by sacrificing a Sow to them, as being keep∣ers and overseers of Streets and High-ways.

They were represented cloathed with the Skin of a Dog, and having a Mastiff Dog by them, to shew their watchfulness and fide∣lity in keeping the house, and defending their master, as we learn from Plutarch in his Roman questions:

Why, says he, is a Dog represented by the Lares called Praestites, and why are they covered with Dogs Skin?

The Ancients called Lares or Penates Gods, chosen to protect States, Highways, Forests, and other things like. And Nigidus Figulus, says Arnobius, calls the Gods Lares, sometimes Curetes, and sometimes Indigetes. But Asconius Pedianus explaining these words of Virgil, 〈◊〉〈◊〉 magnis, tells us, that these great Gods were the Gods Lares of the City of Rome; and Propertius says, that they drove away Hannibal from his Camp before Rome, because he was frighted by some night appa∣ritions.

Annibalem Lares Romana sede fugantes.

This Inscription, which confirms what Arconius Pedianus has said.

D. M.
Genio Augg. Lar. Fam. Fortunatus.
Aug. lib.
To the great God,
To the Genius of the Emperors,
To the Houshold Gods, &c.
To the familiar Lares, &c.

There was also a distinction of publick Lares, viz. Lares of the Oaks, Lares of the Seas, Lares of the high ways, Lares of the Fields, and Lares that were enemies.

'Tis certain that the Ancients ranked all the little figures they had of their Ancestors, and others amongst their Gods Lares, espe∣cially when they excelled in some virtue, and in series of time, they all become indif∣ferently Lares protectors, because they were placed amongst Statues of other Gods; as we learn of Pliny, l. 2. where he speaks of the ancient Custom of placing those persons a∣mongst the number of Gods, who had be∣stowed some considerable favour upon men, to shew thereby an acknowledgment for their kindnesses. And we must not fancy that this Custom was first practiced, in publick Temples, on the contrary, it began first to be used in private families, who had no au∣thority to propose the subjects of their personal gratitude to publick veneration.

However, the great Gods were placed a∣mongst the number of the Gods Lares. Ma∣crobius assures us, that Janus was one of the Gods Lares, and presided over the High-ways, be∣cause he was represented holding a Key and a Rod in his hands, like the Keeper of all the Gates, and ruler over the High-ways, Nam & cum clavi & virga figuratur, quasi omnium & portarum custos & rector viarum. Apollo himself, says he in the same place, was also called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as presiding, over the corner of the Streets of the City. Likewise Diana and Mercury were also reckoned among the Gods Lares, because Atheneus calls Diana 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 present at the Highways, and one of the Gods Lares presiding there. And if the Gods Lares had been uncertain and unknown Gods, the Romans never had consecrated to them the famous games called Compitalitii, i. e. the Feast of the Crossways, solemnized according to the Law of the Praetor the xith. day before the Calends of January; for these games were not only celebrared to their honour, because they were Keepers both of the High-ways and Crossways, but also because they presided over the guard of Empires, and watched for the preservation of private men, wherefore at solemnizing of these games they offered Sacrifices for the Weal of the Re∣publick, and families of the Empire.

'Tis therefore certain, that all Gods, chosen Patrons and Protectors of places and private men, were called Lares; some little images and figures whereof were kept in the private Chappel of each Family, and the Palace of the Emperors, who had officers appointed to guard these Gods Lares. This plainly ap∣pears by the ancient Monuments,

HYMNUS. CAESARIS. L. AUG. VOLUSIANUS,

DECURIO LARIUM VOLƲSIA∣NORUM.

Hymnus Volusianus, Freedman of the Emperor, Decu∣rio of the Volusiani Lares, and this following.

M. FABIO. ASIATICO. SEVIRO MAG. LARUM AUG.

To M. Fabius the Assiatick Sextum-vir, and master of the Lares of the Emperour.

Wherefore all kinds of Gods whatsoever, appointed by Towns, Emperours, or pri∣vate Men for their Tutelar Gods, and of whom they kept small Images, were called Lares: And for this same reason the Feast of the Gods Lares solemniz'd the xith. day before the Calends of January, is called by Macrobius the Solemnity of the little Sta∣tues: Sigillariorum celebritas. They set up burning Lamps before these Figures, they crowned their heads, and perfumed them al∣most every day with Effusions.

LARVAE,

Ghosts of wicked Men wan∣dering up and down after their death; Phan∣toms who fight good Men, and torment the wicked. The word Larva, in the singular number is taken for a Vizard, that frights Children, like Larvae or bad Genius's.

LARA and LARUNDA,

The Mo∣ther of the two Lares, according to the Fable, whom Jupiter deprived of Speech, because she had discovered his amours to Juno, where∣fore she is called Muta.

LATICLAVIUM,

&c. See after Latrinae.

LATIUM,

A Countrey in Italy, thus called a latendo, because Saturn retired there to secure himself from his Son Jupiter.

...... Latium que vocari Maluit, his quoniam latuisset tutus in oris. Virg. Aen. 8.

This part of Italy is extended along the Shore of the Tyrrhenean Sea, between Hetru∣ria and Campania, wherein the City of Rome is contained.

LATINAE FERIAE,

The Feast thus called, was kept four days together, and had no time appointed in the year for their Celebration; only the Consuls were bound to solemnize the same before they went to War: and it was observed, that those who neglected that duty were unfortunate in their undertakings. This Feast was instituted by Tarquinius Superbus, after he had vanquished the Tuscans, to maintain the Confederacy concluded by his means between them and the Latins. They agreed about the time of their meetings on Mount Albanus, where they repaired from all parts, this Hill being situated in the middle of these Nations. There every one brought along with him his own part for the Offering, either Milk, or Cheese, or Lambs; wherewith they made a Feast all together, in token of union. There was all so a Fair kept; but the most remarkable thing in this Feast was the Sacrifice of a Bull, offered to Jupiter, sirnamed for that reason Latialis: For 'tis observed that every one of those who were there present, carried home a piece how little soever of the Bulls entrails: And tho' this Solemnity was common to forty seven Nations, yet the Romans had the direction thereof; and if any Man failed to bring some Offering, or carry home a piece of the Victims, or neglected some other du∣ty, they were obliged to begin again, and that mistake was accounted for a great mis∣fortune.

LATONA,

The Daughter of Caea the Titan, and Phaebe, as Hesiod and Ovid, or of

Saturn, according to Homer's opinion, Jupiter was enamoured with her; whereupon Juno being jealous, raised a dreadful Serpent a∣gainst her, called Pytho, to pursue her. Lu∣cian in the Dialogue of the Sea Gods, introduces Iris and Neptune discoursing thus about Latona's affairs.

Iris.

Jupiter bids thee to stop the Island that floats over the Egean Sea, having got loose from Sicily by stormy weather.

Nept.

Why so?

Iris.

For Latona to be brought to bed in, who is in labour.

Nept.

What, are not Heaven and Earth sufficient for this service?

Iris.

Juno is angry, and won't suffer her in Heaven, and the Earth has sworn that she won't receive her; wherefore there is only this Island, which being now no part of the world, is not bound by oath.

Nept.

Stop at my command, floating Island, to receive two twins who will be the honour of heaven, and the finest chil∣dren of Jupiter. Let the winds be still, whilst the Tritons bring her to lie in: as for the Serpent, he will serve for a trophy to these young Gods, at the first instant of their birth. Go and tell Jupiter that all is ready, and that she may come when she pleases.

And in another Dialogue Lucian introduces Juno and Latona quarrelling one with ano∣ther.

Jun.

In truth, Latona, thou hast born Ju∣piter fine Children.

Latona.

We can't all be the Mother of Vul∣can.

Jun.

'Tis true he is lame, and yet in that condition Venus has accepted of him for her Husband.... But thy Daughter, out of a masculine courage unbecoming her sex, goes as far as Scythia to murther her guests; and thy Son, who is of all trades, an Archer, a Fiddler, a Poet, and Physician, has settled places for Prophesies at Delphi, Claros and Di∣dymas, where he pretends to tell things that are to come, and surprizes the people by de∣ceitful Oracles, which have always some back doors to secure themselves, &c.

Latona.

Your Jealousy won't permit them to Triumph in Heaven, and be famous there, one for her beauty, and the other for his harmony.

Jun.

Thou makest me laugh, when thou takest thy Son for an excellent Musician, who had been flea'd in the room of Marsias, had the Muses done him justice. As for thy Daughter, she is so fair, with her full Moon face, that Acteon was tore in pieces by his own Dogs, because seen he had her stark naked, lest he should discover her ugliness to the world.

LATOR-LEGIS,

A Law-giver, one who ordered a Law to be posted up, and then published his name under it.

LATRINAE,

A house of office. We don't find neither in the Writings nor Buildings that remain of Antiquity that they had any Privies in their Houses. For what they call'd Latrinae were publick places where the Slaves emptied and washed the Close∣stool-pans, called also Latrinae a Lavando, ac∣cording to the etymology that Varro gives of that word. Plautus speaks of a Slave who washes the pan of the Close-stool, qui latri∣nam lavat: for in that place of Plautus 'tis not meant the Privy which was washed by Canals under ground, with the waters of the River Tibor.

'Tis then most certain, that there were publick Houses of Office in many places of the Town for publick use. These Houses of Office were covered, and there was a Spunge hung up for cleanliness. Rich Men had Close∣stools, and other Vessels for that use, which the Slaves washed, after they had emptied them into the Common-shore.

LATUS CLAVUS, or LATI∣CLAVIUM, or TUNICA CLA∣VATA: & LATI-CLAVII.

A Tunick, a Wastcoat trimmed with broad Buttons like the head of a nail. It was a garment of di∣stinction, and a badge of honour amongst the Romans. The Senators had the priviledge to wear this sort of garment, and therefore were called by a single name Laticlavii, as Suetonius says, binos Laticlavios misit, he sent two Senators.

The Consuls, Praetors, Aediles, and those that triumphed were allowed to wear this Robe; and during the time of the Empe∣rours, it was bestowed upon Governours of Provinces, and those who had perform'd some great service for their Country, as a badge of honour.

LAVATIO MATRIS DEUM.

The washing of the great Mother of the Gods, kept the 26th day of March. This Feast was in∣stituted in remembrance of the day that she was brought from Asia, and washed in the River Almon, at the place where it goes into the Tyber. Her Priests, called Galli Cybeles, carried her Statue in a Chariot, attended by a great croud of people, to the place where she was washed as her first coming to Rome. Here they washed and rubbed carefully, as Ovid says,

Est locus in Tiberim qua lubricus influit Almo, Et magno nomen perdit in amne minor: Illic purpurea canus cum veste sacerdos Almonis Dominam sacraque lavit aqua.

St. Austin, l. 11. de Civ. Dei. cap. 4. gives us an account of this Feast. The day that Cy∣bele the Virgin and Mother of all Gods was solemnly washed, some wretched Buffoons sung fifty Songs before her Chariot, that de∣cency would not only allow the Mother of the Gods to hear, nor even any other Mother of Persons of the meanest rank: For Nature has printed in us a kind of modesty to our Parents, that Vice it self is not able to de∣prive us of. And these Buffoons would be ashamed to repeat at home before their own Mothers, all the words and the lascivious postures they played in publick before the Mother of the Gods, in sight of a great mul∣titude of people of both Sexes, who coming out of curiosity to see this Shew, return'd home with shame to have seen Representati∣ons that offended modesty.

LAVERNA,

The Goddess of Thieves mentioned in Horace, l. 1. Epist. 16. v. 60. Festus tells us, that the Ancients called Thieves Laverniones, because they were under the pro∣tection of the Goddess Laverna, who had a Wood consecrated to her, where they sha∣red their booty. Laverniones fures Antiqui di∣cebant, quod subtutela Deae Lavernae essent, in cu∣jus luco obscuro abditoque soliti furta praedam que inter se luere.

LAVINIA,

The Daughter of King La∣tinus and Amata, who married Aeneas, when af∣ter the sacking of Troy, he came into Italy: But being a Widow, lest Ascanius should attempt her life, to secure himself the Crown of the Latins, she retired into the Forest, where she lived privately in the house of Tyrrhenus, Overseer of the Herds of her Father Latinus. The Latins grumbled against Ascanius for the absence of Lavinia; whereupon he was o∣bliged to send some Persons to seek for her, and intreat her to come again to Lavini∣um.

LAURENTALIA,

Feasts instituted by the Roman people, in honour of Acca Lau∣rentia, kept during the Feasts called Saturna∣lia, which afterwards were solemnized as a part thereof. Authors write, that there were two Laurentia's, one who was Nurse to Ro∣mulus, and the other a famous Curtezan, who by her last Will, made the Roman People her Heir, and vanished away at her coming to the Sepulcher of the first Laurentia: Upon this account 'tis said, that the honours that the Priest of Mars performed to them both in the Valabrum, with effusion of Wine and Milk, were confounded together.

LAURENTIA ACCA

was a de∣bauched Woman, who nursed up Romulus and Remus: Which occasioned the Fable to say, that a She Wolf suckled them. She married afterwards a very rich Man, who brought her a great Wealth; which at her Death she left to the Roman people, in consideration whereof they performed her great honours. This is the most certain account we have of her, related by Macrobius, and by him taken from the most ancient Writers.

LAURUS.

The Laurel or Bay-tree, a Tree which is always green, used to Crown Victorious Men, and was planted at the Pa∣lace-gate of the Emperours the first day of the year, or any other time when they had obtained some Victory. Dion speaking of the honours the Senate performed to Augustus, says, that they ordered that Bay-trees should be planted before his Palace, to shew that he was always Victorious over his Enemies. Tertullian speaks of these Laurels, when he said, Who should be bold enough to besiege the Emperours between two Laurels? Qui sunt qui Imperatores inter duas lauros obsident? Wherefore Pliny calls Laurel the keeper of the Emperour's Gate, the only ornament and the true guard of their Palace: Gratissima do∣mibus Janetrix Caesarum, que sela & domos exor∣nat & ante limina excubat. The Fable tells us, that Daphne flying to avoid the pressing in∣stances of Apollo's love, was turned into a Lanrel.

LECTICA.

A Litter, a Horse Litter, The use and invention of this kind of Cha∣riot came first from Bythinia and Cappadocia, and was made use of to carry both living and dead Bodies: As Tully reports, Nam, ut mos fuit Bythiniae, lectica farebatur. There were two kinds of Litters, some covered, used in dirty Weather, and others uncovered on purpose to take the air in fair Weather. Pli∣ny speaking of Nero, calls the first kind of Litters, a Traveller's Chamber, Cubiculum viatorum. Suetonius reports, that when Au∣gustus was going into the Country, he often ordered his Servants to stop his Litter that he might sleep therein; for there were on both sides Pannels or Curtains that might be drawn at any time. These Litters were car∣ried by six or eight Men, called Lecticarios, and the Litter, lectica hexaphora, or octophora.

LECTISTERNIUM,

A great Ceremony among the Romans, but seldom practised but upon occasion of some great and publick Calamity. When this Ceremo∣ny was performed, the Statues of the Gods were brought down from their Basis, or Pe∣destals, and then laid upon Beds, made for that purpose in their Temples, with Pillows under their Heads; and in this posture they were magnificently entertain'd. Three most stately Beds were made, whereupon they laid the Statues of Jupiter, Apollo, with that of Lato∣na, Diana, Hercules, Neptune and Mercury, to pacifie them. Then all the Gates were opened, and

the Tables were every where served with Meat: Foreigners, known or unknown, were entertained and lodged for nothing; all mat∣ters of hatred and quarrel was forgot, they conversed with their Enemies like Friends, and liberty was granted to all Prisoners.

This Feast was solemnized in time of Plague, or some other great and publick Ca∣lamity. The Feast Lactisternium was celebra∣ted by order of the Duumviri, in the year 335, after the Foundation of Rome.

LEDA.

The Wife of Tyndarus, King of OEbalia; beloved by Jupiter, who turned him∣self into a Swan to enjoy her. She brought forth two Eggs, out of one, which she had conceived by Jupiter, came Pollux and Helena; of the other, which she had conceived by Tyndarus her Husband, came Castor and Cly∣temnestra.

LEGIO.

A Legion, a kind of a Regi∣ment, or body in the Roman Army. Legi∣ons consisted of different numbers of Soldi∣ers and Officers, according to different times, but yet they were commonly made up of six thousand Men. The Forces of Rome con∣sisted of many Legions.

In the time of the Emperour Tiberius, says Tacitus, two naval Armies, one at Ravenna, the other at Mize∣num guarded both Seas of Italy. The Coast of the Gauls was secured by the Gallies that Augustus had taken in the Fight of Actium: But the main Forces of the Empire, in the number of eight Legions guarded the Rhine. Three other Legions were employed to prevent the Enemies attempts upon Spain, which had been lately conquered by Au∣gustus. Africa and Egypt were both several∣ly secured by two Legions: And all the Countreys from the Sea of Syria to Euphrates and Pontus, Euxinus were kept in peace by four Legions. The passage of the River Danube was guarded by four other Legions, two in Pannonia, and two in Maesia, sustain∣ed by two other in Dalmatia; two kept the Darbarians in awe, and assist Italy in case of need. Rome was Garrisoned with three Co∣horts of the City, and nine of the Empe∣rour's own Forces, all chosen Soldiers out of Umbria, Tascany, the Countrey of the La∣tins, and other old Roman Colonies. Be∣sides the Armies and Gallies of the Confe∣derates lying in the most convenient Har∣bours of the Provinces, which were also equal to our Forces.

Each Legion was divided in ten Cohorts; each Cohort in three Companies, and each Company into two Centuries. The chief Commander of the Legion was called Lega∣tus, i. e. Lieutenant.

LEMNOS,

An Island in the Egean Sea or Archipelago. Poets tell us, That Valcan was therein cast head-long, from the top of Heaven by Jupiter: However, he was receiv∣ed in the Arms of the Inhabitants of the Country, who preserved him from the fate of Astyanax: Notwithstanding he broke one of his Legs, and ever since was lame. They relate also that he settled himself in that Countrey, and became a Black-Smith, be∣cause of the Fire that breaks out from time to time from the middle of the Mountains, and the norse that is heard thereabout.

LEMURES,

Apuleius in his Book of the God of Socrates reports, That the Soul of Man released from the bands of the Body, and freed from performing of his bodily Functions, becomes a kind of Daemon or Genius called Lemures: And of these Lo∣mures, those that were kind to their Fami∣ly, were called Lares Familiares; but those who for their crimes were condemned to wander continually, without meeting with any place of rest, and terrified good Men, and hurt the bad, were vulgarly called Lar∣vae, Hobgoblins.

LEMURIA,

A Feast of Ghosts, and Phantoms solemnized the ninth day of May, to pacifie the Manes of the Dead, who were the Lemures that comes in the night to tor∣ment the living. The Institution of this Feast is ascribed to Romulus, who to rid him∣self of the Phantoms of his Brother Remus whom he had ordered to be Murthered, ap∣pearing always before him, ordained a Feast called after his name Remuria and Lemuria. They offered Sacrifices for three nights toge∣ther, during which time all the Temples of the Gods were shut up, and there was no Wedding. This is the chief Ceremony of this Sacrifice. About mid-night, the Person who offered, being bare-foot, made a Sig∣nal, having the Fingers of his hand joyned to his Thumb, whereby he fancied he kept off the bad Spirit or Phantom from him: Then he washed his hands in Spring Water, and putting black Beans into his mouth, threw them behind him, uttering these words, I deliver my self and mine by these Beans, making withal a deadly noise, with Pans and other Brass Vessels, which they did strike one against the other; desiring these Ghosts to withdraw, repeating nine times together that they should retire in peace without troubling any more the rest of the living.

LERNA,

A Lake, famous for the seven headed Hydra, defeated by Hercules. Out of this Lake came infectious Exhalations: And 'tis reported that the Denaides cast therein the heads of their Husbands, whom they Mur∣thered on their Wedding Night.

LETHE,

A River of Africa, which af∣ter a long course hides its self under ground,

and then appears again; wherefore Poets fancied, that all the dead drank a draught of its waters, to make them forget what was past.

LEUCOTHEA.

Ino the Wife of A∣thamas King of Thebes, who casting herself in∣to the Sea, together with her Son Melicerte, to avoid the fury of her Husband, who was attempting to murther her, was ranked by Neptune amongst the number of the Sea-Gods, and called Leucothea, or the break of day.

LEUCOTHOE,

The Daughter of Orchamus King of Babylon, beloved by Apollo, who enjoyed her, having introduced himself into her Chamber, under the shape of Eury∣nome her Mother. But Clythia, jealous of A∣pollo, having acquainted her Father with the same, he order'd that his Daughter should be buried alive, but Apollo took pity of her, and turn'd her into a Tree, out of which drops Frankincense.

LEX,

A Law. This word expresses the several Governments of States and Nations, and the Maxims they have agreed upon, or receiv'd from their Princes and Magistrates, to live in peace and mutual society; and in this sense we say the Laws of Solon and Lycur∣gus. The Laws of Draco were very rigorous and bloody. The Laws of the twelve Ta∣bles were the ancient Laws of the Romans, which the Decemviri fetch'd out of Greece, and made use of them to ground all their other Laws on. The Codex and Authenticae are the Laws and Ordinances of the Emperors. The Digest is a Compilation, made by Justini∣an's order of the several judgments and opi∣nions of the most learned in the Roman Law, and were received for Laws, as is or∣der'd by the Epistle at the beginning of that work; and 'tis that which composes the Ro∣man Laws.

Moses, says Josephus, in the second Book of his Antiquities, was the first Law-giver, and Moses's Law was the first Law given to Men, many Ages before all other Legislators, and all other Laws; in fine, God gave it in a time when God only was able to give it, all Men (after the first Colonies of so many re∣mote Provinces) being fallen into incredible ignorance and confusion, and being then so far from giving Laws to themselves, that they were hardly able to receive them. Wherefore in Homer's time, and many Ages after him, there was yet no mention made, neither of Laws nor Legislators, States and Kingdoms being then govern'd not by Laws, but by their King's Ordinances and Customs recei∣ved among themselves.

Lex Talionis is the most ancient and most just; and was observed by the Hebrews, and prescribed by the Law of Moses, an eye for an eye, and a tooth for a tooth, as 'tis said in the Gospel: Lex Talionis is natural Justice.

Many famous Laws have been proposed by several Roman Magistrates, as the Falcidian Law made during the Triumvirat, to regulate last Wills. The Lex Julia, the Lex Cornelia, the Agrarian Law, the Sumptuarian Law, &c.

Tacitus, in the third Book of his Annals, speaks thus of the Laws.

Men formerly living without ambition and envy, had no occasion neither for Laws nor Magistrates to keep them in awe; and being voluntarily inclined to do good, had no need of a proposed reward to incite them to it; and as they desired nothing but what was lawful, nothing was forbad to them. But at last this equality being banish'd, Pride and Violence came in the room of Modesty and Shame. Some Nations were at first go∣vern'd by Laws, or had recourse to them after a long prevailing Authority. At the beginning Laws were simple as Mens minds, and Fame has principally celebrated those of Creta, Sparta and Athens, restor'd by Minos, Lycurgus and Solon; but these were more subtle, and in a greater number. Rome, during Romulus's Government, had no other Laws but the Will of the Prince. Numa esta∣blished Laws concerning Religion; Tullius, and Ancus made some politick regulations; but our great Law-giver is Servius Tullius, who bound even the Prince by Laws. Since the banishment of the Tarquins, the People found out some Laws to secure themselves from the oppression of great Men, and main∣tain Concord and Liberty. The Decemviri were afterwards chosen, and the most excel∣lent Laws of Greece gather together, out of them they compos'd the twelve Tables, which were the end of good Laws; for al∣though there were some regulations made a∣gainst wicked Men at the first appearing of Vice, nevertheless, the greatest part were settled by the dissentions of the People and the Senate, or established by the violence of some persons in dignity, to banish some il∣lustrious Men, and repress some other dis∣orders. From thence came the seditious Laws of Gracchus and Saturninus, and the Lat∣gesses of Drusus in the name of the Senate. The Wars of Italy, and then the Civil Wars gave occasion to several Ordinances contrary to one another; but at last the Dictator Sylla, chang'd or abolish'd the former, to establish his own. However, they were not lasting, tho' in great number; for soon after the People were in motion, by the turbulent Laws of Lepidus. Since that time there was nothing established but new regulations concerning every Crime, and the Commonwealth being

corrupted, the number of Laws became in∣finite. In fine, Pompey being chosen the re∣former of Manners, after he had found out Remedies worse than the Evils, saw his Laws perish with himself. And afterwards, during 25 years of Civil Wars, there was neither Laws nor Customs observ'd. But Augustus be∣ing elected Consul the sixth time, abolished the Laws which he had made during his un∣lawful Authority, and establish'd others to live in peace. And amongst other Laws, he made a Law concerning Marriage.

The Romans had some Laws under their Kings, and some other in the time of their Commonwealth. Romulus was the first Law-giver of the Romans, according to the testi∣mony of Livy, Plutarch and Tully. There re∣main but some fragments of Romulus's Laws, related by Varro and Festus, the first whereof is here inserted.

SEI PATRONOS CLIENTEI FRAU∣DEM FAXSIT, SACER ESTOD: If a Patron defraud his Client, let him be cursed. Servius quotes the fragment of this Law, as being taken out of the Laws of the twelve Tables; nevertheless, Romulus is doubtless the Author thereof, for 'tis thus expressed in Servius's Manuscript: Ex lege Romuli & XII. Tabularum. Si Patroxus Clienti Frandem Faxit, Sacer Esto. 'Tis yet true, according to the testimony of Dionysius Halicarnasseus and Livy, that Romulus had settled the rights of Clients and Patrons; and Scaliger and Cujacius report, that the Decemviri, who had compiled the Laws of the twelve Tables, and inserted therein the Laws made by the Kings: Ex his non dubium est leges Regias in XII. Tabulas à De∣cemviris conjectas fuisse; & primâ, secundâ, ter∣tiâ tabulâ leges Regias contineri; quia etiam leges Regias de patriâ potestate in quartam tabulam re∣latas autor est Dionysius. Whereby it doth ap∣pear, that the Laws made by the Kings, were inserted by the Decemvirs in the Law of the twelve Tables; and that the first, second and third Table, contained the Laws of the Kings; as also the Law concerning the power of Fathers over their Children, is co∣pied out of the fourth Table, as Dionysius Hali∣carnasseus tells us.

Sei instead of Si. The Ancients in their Writings express thus the long i by the Dip∣thong ei, as it appears by Ancient Inscripti∣ons, and by this which is yet seen at Rome: Quod ejus Agrei, locei publicum populei Romanei erit.

Patronos instead of Patronus. The Ancients often made use of the o instead of the u.

Clientei instead of Clienti, by the same rea∣son of Sei instead of Si.

Faxsit instead of Faxit, because of the harsh∣ness of the x. The Ancients added a Letter before or after the x, to make the pronuncia∣tion softer, as we see in the ancient Marbles, vicxit, juncxit, &c.

Sacer Estod instead of Esto. The Ancients joined very often the letter d, after o at the end of a word, as it appears by the Column of Duellius, pugnandod.

I have explained the meaning of this Law under the word Clientela; where the right of Patrons and Clients is expounded; for Romu∣lus allowed the people to chuse for themselves Patrons out of the body of the Nobles, and put themselves under their protection; and settled the reciprocal Rights of the Patron towards his Clients, and Clients towards their Patrons; and if they fail'd in the ob∣servation thereof, they devoted them to the Devil, and any Man might kill them, with∣out being punished by the Law. This is the meaning of these words Sacer Estod.

The second Law of Romulus was expressed in these terms.

SEI NOROS PARENTEM VERBE∣RIT, AST OLE PLORASIT, SACRA DIVEIS PARENTUM ESTOD.

If a Daughter-in-law strikes her Father, and he complains of it, let her be cursed, and puxished by the Gods of the Fathers and Mothers.

Besides these two Laws, the express terms whereof were kept till our time, there are still many others, the words whereof were lost by the misfortune of time, but the mean∣ing thereof is recorded by Latin Writers: There are sixteen mentioned by Dionysius Ha∣licarnasseus, Livy and Plutarch, some concern∣ing the Law of the Gods, and some others concerning the Civil Law.

Here follows the first Law of the six, which concerns the Gods, related by Dionysius, Ha∣licarnasseus.

I. NE QUID DEORUM FABULIS IN QUIBUS PROBRA EORUM ET CRI∣MINA COMMEMORARENTUR, AD∣HIBERETUR FIDEI: SED OMNES SANCTE, RELIGIOSE, CASTEQUE DE DIIS IMMORTALIBUS SENTI∣RENT ET LOQUERENTUR: NIHIL QUOD BEATIS NATURIS INDE∣CORUM AFFINGENTES.

Not to believe what the Fable says of the Gods concerning their Crimes and Infamies, but to have Pious and Religious thoughts of them, and not to: speak of them but in a chaste way, ascribing no∣thing to them that is unbecoming blessed natures.

The second Law is concerning the Holi∣ness of the Walls of a City.

II. UT MURI SACRO-SANCTI ESSENT; NEVE QUIS NISI PER PORTAS UR∣BEM INGREDERETUR, NEVE EGRE∣DERETUR.

That the Walls of a City should be Sacred, and that no person should pass over them to come in or go out of the City, but only through the Gates.

Upon this Law Plutarch in his Roman Que∣stions, Quest. 27. asks Why the Ancients consecrated the walls of their Cities, and not the Gates thereof? It was, answered he, to encourage the Citizens to defend them, out of respect to their holiness and consecra∣tion; and therefore Romulus ordered his Bro∣ther Remus to be murthered, because he had leapt over the Walls.

But the Gates of Cities were neither holy nor consecrated, because all Provisions were brought in thereat, and the Corps of the dead were carried through the Gates out of the City to be burnt. Wherefore when they in∣tended to build the Walls of a City, they consulted the Augurs, and then drew a Line with a Plough drawn by an Ox and a Cow yok'd together, over that space of ground where the Walls were to be built, but did not drive the Plough over the place designed for the Gates of the City. This Ceremony is thus related by Plutarch; to which may be added, what Pomponius the Lawyer says, Si∣quis violaverit muros, capite puniter.

III. NE QUIS EX ASYLOUT SACRO TU∣TOQUE LOCO VI ABSTRAHATUR.

Let no man be drawn by vlolence out of a place of Refuge, where he has sheltered himself, as in a Sanctuary.

These Sanctuaries were always Venerable amongst the Greeks and Romans. Cadmus was the first, who opened a refuge at Thebes, and those who retired thither, either Freemen or Slaves, were pardoned of the Crime they had committed. The Posterity of Hercules esta∣blished a Sanctuary at Athens. Tacitus com∣plains of the abuse made of places of refuge at Rome. The Reader may see what is said of them after the word Asylum.

IV. NE QUID IN ADMINISTRATIONE REIPUBLICAE NISI AUGURATE FIE∣RET.

That nothing should be done in the Government of the Republick, before the Augur was consulted to know the Will of the Gods.

This is confirm'd by Tully, in his first Book de divinatione; and? by Dionysius Halicarnasseus, in the 2d Book of the Roman Antiquities, where he tells us, that Romulus being established King by the Will of the Gods, which he had consulted by taking the Au∣spices, he ordered that this custom should be religiously observed for the time to come, either in the Creation of Kings, or election of Magistrates, or in Affairs of great conse∣quence, wherein the Commonwealth was concerned.

V. UT PENES REGES SACRORUM OM NIUM ET GRAVIORUM JUDICIO∣RUM ESSET ARBITRIUM ET POTE∣STAS: PATRICII EADEM SACRA CU∣STODIRENT ET CURARFNT, MAGI∣STRATUS SOLI REGERENT, JUSQUE DE LEVIORIBUS CAUSIS REDDE∣RENT: PLEBEII DENIQUE COLERENT AGROS, PECORA ALERENT, QUAE∣STUOSA EXERCERENT OFFICIA ET ARTES, NON TAMEN SELLULARIAS ET SORDIDAS, SERVIS, LIBERTINIS ET ADVENIS RELINQUENDAS.

That Kings should have Soveraign Authority o∣ver Religious Matters, as also in the administrati∣on of Affairs of the greatest consequence belonging to the Law: that the Patricians should attend and take care of the Sacrifices; that they only should perform the office of the Magistrates, and admini∣ster Justice in cases of lesser moment: that the Ple∣beians should cultivate the Fields, feed the Cat∣tle, exercise Arts and Trades, except the vilest which were preserved for Slaves, Freedmen's Sons and Foreigners.

Kings were the Overseers of Sacrifices, and joyned the power of Priesthood to the Royal Authority; wherefore the Romans having ex∣pelled the Kings, established a King whom they called Rex Sacrificulus, as we learn of Livy: Regibus exactis, & parta libertate, rerum deinde divinarum habita cura, & quia quaedam publica Sacra per ipsos factitata erant nec ubi Reguns desiderium esset, Regem sacrificulum creant: and the Wife of the King of the Sacrifices was called Regina, as Macrobius reports, l. 4. c. 15.

The King administred Justice in causes concerning Witchcraft, publick Offences, Crimes of High Treason, under-hand Deal∣ings, sheltering of wicked Men, and unlaw∣ful Meetings.

The Patricians performed the office of Infe∣riour Judges, in cases of Murthers, Fires, Robberies, publick Extortions, removals of Land-marks, and other Offences between private men. At first they were the only men who performed the office of Priesthood, but afterwards in the time of the Common-wealth, the offices of Religion were bestow∣ed upon Plebeians; for in the year ccccli. after the foundation of Rome, during the Consulat of Q. Apuleius Pansa and Marcus Valerius Co vi∣nus, five Augures were created out of the bo∣dy of the people. And in series of time they raised themselves to the High Priesthood.

The Patricians only had a right to the Ma∣gistracy; but sixteen years after the Kings were banished Rome, it was conferred on the people, for in the year cccxli. after the foun∣dation of Rome, Quaestors were chosen out of the people; as also Tribunes out of the Sol∣diers

in the year cccliii. Some years after Consuls in the year ccclxxxviii. and other Magistrates called Aediles, Curules in the year ccclxxxix: Dictators in the year ccciic. Cen∣sors in the year ccciv. and in fine Praetors in the ccccxvii. but the interregnum only was left to the Patricians.

VI. UT POPULUS ACCEDENTE SENA∣TUS AUCTORITATE, MAGISTRATUS CREARET, LEGES JUBERET, BELLA DECERNERET.

That the People, with the Authority of the Se∣nate, should choose Magistrates, make Laws, and make the War.

And this was done in the Assemblies of the people, either by Parishes, Tribes or Hundreds.

VII. UT REGI MAGISTRATUIQUE AU∣GUSTIOR SEMPER IN PUBLICO ES∣SET HABITUS SUAQUE INSIGNIA.

That the King and Magistrates should wear Ha∣bits of Distinction, and Badges of Honour.

The Kings, Emperors and Consuls were cloathed with a Robe of State called Trabea, the painted Gown, and the Robe called Prae∣texta, mentioned in this Book in their order.

VIII. UT SENATUS PUBLICUM ESSET ET COMMUNE CIVITATIS CONSI∣LIUM, ET IN EUM PATRICIIS TANTUM PATERET ADITUS.

That the Senate should be the common Council of the City of Rome and the Empire and that the Patri∣cians only should be admitted into it.

Romulus at first instituted one hundred Se∣nators; to whom he added the like number eight years after, because of the Peace con∣cluded with the Sabins. Tarquinius Priscus in∣creased that number to an hundred more: Since, during the Triumvirat, their number was augmented to nine hundred, and after∣wards to a thousand; but Caesar Augustus re∣duced that number.

IX. UT COLONI ROMANI MITTEREN∣TUR IN OPPIDA BELLO CAPTA, VEL SALTEM HOSTES VICTI FRANGEN∣DIS ILLORUM VIRIBUS AGRI MUL∣TARENTUR PARTE.

That the Romans should send Roman Colonies into the Conquered Cities, or at least that the Ene∣mies should forfeit one part of their Lands.

Tacitus speaks thus of this custom in the 11th Book of his Annals, c. 12.

Do we repent to have been seeking for the Family of the Balbi in Spain, or others no less il∣lustrious in Gallia Narbonensis? Their Po∣sterity flourishes still amongst us, and bear an equal love with us for their Country What is the cause of the ruin of Sparta and Athens, tho very flourishing Cities, but u∣sing the vanquished like Slaves, and refu∣sing them entrance into their Common-wealths. Romulus was much wiser in ma∣king Citizens of his Enemies in one day.

X. ANNUS ROMANUS DECEM ESSET MENSIUM.

That the Roman year should contain ten months.

This year began with March, Numa added two Months to it, viz. January and February, and ordered that the year should begin with January. See what is said under the word Annus.

XI. UT MULIER QUE VIRO JUXTA SA∣CRATAS LEGES NUPSIT, ILLI SA∣CRORUM FORTUNARUM QUE ESSET SOCIA, NEVE EAM DESERERET; ET QUEMADMODOM ILLE FAMILIAE DO∣MINUS, ITA HAEC FORET DOMINA; NEQUE DEFUNCTO VIRO, NON SE∣CUS AC FILLIA PATRI HERES ESSET, IN PORTIONEM QUIDEM AEQUAM, SI LIBERI EXTARENT; EX ASSE VE∣RO SI MINUS.

That a Woman who had married a Man accord∣ing to the Sacred Laws, should participate of the Sacrifices and Wealth with her Husband, that she should be Mistress of the Family, as he was him∣self the Master thereof, that she should inherit his Estate in an equal portion like one of his Children, if there was any born during their Marriage, other∣wise she should inherit all.

By the Sacred Laws in Marriages, it must be understood either the Marriages solemni∣zed with a Ceremony called Confarreatio, which was performed with a Cake of Wheat, in presence of ten Witnesses, and with Sacri∣fices and Forms of Prayers: And the Chil∣dren born of this Marriage were called con∣farreatis Parentibus geniti; or the Marriages made ex coemptione, by a mutual bargain, from whence the Wives were called Matres Familias, Mothers of Families. These two kinds of Marriages are called by ancient Law∣yers Justae nuptiae, to distinguish them from a third kind of Marriage called Matrimonium ex usu Injustae nuptiae, Concubinage.

The Society of Sacrifices and Wealth, wherein the Wife had her share, must be un∣derstood of private Sacrifices, offered in some Families, practiced amongst the Romans as upon Birth-days, and day of Expiations and Funerals, which the Posterity and Heirs were bound to observe. Wherefore Plautus says, That a great Estate was fallen to one, without being obliged to offer any Families Sacrifice, se haereditatem adeptum esse sine sacris effertiss••••an.

The Wife was to be the Mistress of the Family, as the Husband Master. It was a

custom used amongst the Romans; that when the Wife set her Foot upon the threshold of the door of the House of her Husband, they asked her who she was, and she answered Caia sum, I am Caia; because Caia Caecilia Wife to Tarquinius Priscus, was much given to Huswife∣ry and Spinning, and from thence is come the custom, that Brides coming into the House of their Husband, answered that they were called Caia: Caeterum Caia usu super omnes est celaebrata; fertur enim Caiam Caeciliam, Tar∣quinii Prisci uxorem, optimam lanificam fuisse, & ides institutum esse, ut novae nuptae ante januam mariti interrogatae, quaenam vocarentur, Catam se esse dicerent.

And Plutarch in the thirtieth Roman Questi∣on tells us, That the Husband said to his Wife at her first coming to his house, Ego Caius, and she answered Ego Caia.

XII. UT MATRONIS DE VIA DECEDE∣RETUR, NIHIL OBSCOENI PRESEN∣TIBUS IIS VEL DICERETUR. VEL FI∣ERET, NEVE QUIS NUDUM SE AB IIS CONSPICI PATERETUR, ALIOQUIN CRIMINIS CAPITALIS REUS HABE∣RETUR.

That they should give way to Ladies of Quality, that no obscenity should be either spoken nor done in their presence, and that no Man should be seen na∣ked in their presence, if otherwise he should he guilty of a capital Crime.

XIII. UT MONSTROSOS PARTUS NECA∣RE PARENTIBUS LICERET.

That it should be lawful to Parents to put their Children to Death, if they were born Monstrous. But they were obliged to call for Witnesses to justi∣fie that they were Monsters, says Dionysius Halicar∣nassaus

XIV. UT PARENTIBUS LIBEROS RELI∣GANDI, VENDENDI, OCCIDENDI JUS, ALIISQUE MODIS DE EIS STATUEN∣DI PLENA POTESTAS ESSET.

That Fathers should have a Soveraign Authority over their Children, confine them, sell them, and put them to death, and dispose of them which way they should think fit.

XV. UT SI QUA IN RE PECCASSET MULIER POENAM LUERET EX MA∣RITI ARBITRIO: SI VENEFICIJ CIR∣CA PROLEM VEL ADULTERII ESSET ACCUSATA, COGNITIONEM, EJUS REI VIR ET COGNATI MULIERIS HABERENT; SIN CONVICTA ESSET, EX ILLORUM SENTENTIA MULTA∣RETUR: SI VINUM BIBISSET DOMI UT ADULTERA PUNIRETUR. SI VIR EX∣TRA VENEPICIUM NATORUM VEL ADULTERIUM MULIEREM REPUDI∣ASSET, RERUM EJUS PARS UXORI DARETUR, PARS AUTEM CERERI CEDERET.

If a Wife was found faulty, her Husband pu∣nished her according to his pleasure: If she had Poysoned her Children, or committed Adultery, the Husband and her Kindred inquired into the fact, and if she was found guilty, they inflicted what Pu∣nishments they pleased upon her: If she drunk Wine, she was punished like an Adulteress: If the Hus∣band put away his Wife for any other cause besides Poysoning or Adultery, part of his Wealth was gi∣ven to the Wife, and part to Ceres.

The Roman Matrons were forbidden to drink Wine, and their Husbands had pow∣er to kill them when they had drunk any, as Pliny assures, l. 14. c. 13. Non licebat vinum Romanis feminis bibere Invenemus inter exempla Egnatii Mecennii uxorem, quod vinum bibisset edo∣lio, interfectam fuisse a marito, eumque caedis a Ro∣mulo absolutum. Cato ideo propinquos feminis os∣culum dare instituit ut scirent antemetum olerent, (hoc tum nomen vina erat.) Wherefore Cato or∣dered, that married Women should kiss their Relations, to know if they smelt of Wine.

XVI. UT OMNES PARRICIDAE CAPITE PLECTERENTUR.

That all Parricides should be punished with Death.

The following Laws were made by Numa the second King of the Romans.

PISCES quei squamosei non sunt, nei pol∣luceto: squamosos omnes praeter Scarum polluceto: Do not offer in sacrifice to the Gods Fishes without scales, but only those which are scaly except the Scarum.

SARPTA vinea nei siet, ex ea vinum Di∣is libarier nefas estod: 'Tis not lawful to offer to the Gods Wine, of the growth of a Vine that was never pruned.

Festus explaining the word Sarpta, says Sarpta vinea putata, i. e. pura facta. Sarpere enim Antiqui pro purgare ponebant. For the Gods accepted of no Sacrifices, but those that were pure. The Ancients offered pure Wine to the Gods, uttering these words: Mactus hoc vino inferio esto. We will speak of it under the words Sacrificium and Libatio.

QUOJUS auspicio clase procincta operma spolia capiuntur, Joves Feretrio bovem caedito, quei cepit aeris trecentum darier oporteto, secunda spolia endo Martis asam endo campo suove tauriliad, utra volet, caedito; quei cepit aeris ducentum darier opor∣teto: quotos auspicio capta Diis piacolom dato.

Plutarch assures us, that he had read in the Annals of the Pontiffs, that Numa had spoken of the spoils called Opima, that one General had taken from another, and ordered that the first should be consecrated to Jupiter Feretrius,

the second to Mars, and the third to Quirlnus.

Quojus instead of Cujus, an ancient word. Clase procincta, this word signifies an Army drawn into a line of battel, according to Fe∣stus; wherefore the Ancients called an Army Classis clupcata: opeima spolia instead of opima spolia, Spoils that the General of an Army took from another, as Festus says; and they are called opima, as he tells us, because such Spoils are but seldom got, and this happen'd but three times to the Roman Empire; once Ro∣mulus took spoils from Acron; a second time Gornelius Cossus took them from Tolumnius; and a third time, Marcus Marcellus got them from Viridomar and consecrated them to Ju∣piter Feretrius, as 'tis observed by Livy. Quei instead of qui cepit, aeris instead of aeris, ccc darier instead of dari, oporteto instead of oportet.

Endo Martis asam instead of in Martis aram, endo campo instead of in campo, suove tauralia instead of sue, ove, tauro, a Sacrifice, where a Hog, a Sheep and a Bull were offer'd.

SEI QUIS hemonem leiberom sciens dolo malo mortei duit, parricidad estod. Sei im imprudens, se dolo malod occisit, pro kapito occisei & nateiis ejus endo conscione arietem subjicito. If any body kill willingly and out of malice a Freeman, let him be declared a Parricide: if he doth it unwillingly, let him sacrifice in a full as∣sembly, a Ram for the life he had taken away.

Sei instead of si, leiberom instead of liberum, mortei instead of morti, duit instead of dedit, parricidad instead of parricida, estod instead of esto, occisit instead of occidit, kapito instead of capite, occisei instead of occisi, nateiis instead of natis, endo instead of in, sobjicito instead of subjicito.

Amongst the Athenians, he who had com∣mitted a Crime, was bound to offer a Ram for expiation.

MULIER quae praegnans mortua ne huma∣tor, antequam partus ei excidatur; quei secus faxit, spei animantis cum gravidâ occisa reus estod. Ne∣gat lex Regia, says Marcellus the Lawyer, mulie∣rem quae praegnans mortua sit humari, antequam partus ei excidatur: qui contra fecerit, spem ani∣mantis cum gravida peremisse videtur.

This Law of Numa forbids in express terms, to bury a Woman who died in labour, before her Child was taken out of her Body; and whosoever neglected to observe this Law, was accounted the murtherer of both the Child and the Mother.

Valerius Maximus reports, that one Gorgias came out of his Mothers belly, when she was carrying to her Grave, and by his crying stopt those, who carried her Corps to be buri∣ed.

SEI hemonem folminis occisit, im sopera gen••a nei tollito; sei folmine occisus escit, eei justa nulla Fieri oporteto.

This Law is not clearly expressed, and can't be understood, but by considering the Customs observ'd by the Romans, in the Fu∣nerals of their Dead.

Muma did not allow, that those who were killed by Thunder, should be carried upon shoulders like other dead, nor that any Cere∣mony should be performed at their Funerals, because they were dead by the wrath of the Gods.

Folminis is written instead of fulmen, for the Ancients had no Nominative terminated in en. Sopera instead of supra, nei instead of us.

VEINO rogum ne resparcito: That the pile of wood should not be moistned with Wine, but with Milk.

PELEX asam Junonis ne tagito, sei tagit, Junonei crenebis dimiseis acuam feminam cadito. Let no Harlot touch the Altar of Juno; and if she do, let her be sentenced to sacrifice a young Sheep to her, having her Hair dishe∣vell'd.

Asam instead of aram, tagito instead of tan∣gito, crenebis instead of crinibus, dimiseis instead of dimissis, acuam instead of agnam.

By this Law, a married Man was not al∣lowed to marry another Woman. It was a custom in Marriages, for the Woman to take hold on the corner of the Altar of Juno.

SI QUIS, aliuta faxit, ipsos Jovei sacet estod.

Aliuta instead of aliter. We have but this fragment of this Law, the rest was lost by the misfortune of time.

Here are still some other Laws of Numa, the words whereof were lost, but the mean∣ing is yet found in Writers,

The first is concerning the Nature of God, the sense whereof is contained in these words.

NE QUIS Deum, vel homines speciem, vel animalis alicujus formam habere existimaret: Let no man ascribe to God, either the figure of a Man, nor any Animal whatsoever.

It seems by this Law, that Numa was well acquainted with the command of God in the 20 Chap. of Exodus. Thou shalt not make unto thy self any graven Image, or the like∣ness of any thing that is in Heaven above, or in the Earth beneath, or in the waters under the ground.

AD DEUS caste adiretur, pietas adhiberetur, opes amoverentur. Separatim nemo Deos habera neve novos, neve advenas, nisi publice adscitos pri∣vatim colerent. Sacra Diis instituta sancte servo∣rentur; fruge molaque salsa litaretur. Templ•• Diis constructa profanis usibus ne polluerentur Templum Jani belli pacisque indicium esset: That they should draw near but with Purity and Piety, and remove Riches from them: That no body should have new or particular Gods:

That the Sacrifices instituted in honour of the Gods, should be religiously observed: That they should powr salted dough upon the Victims: That Temples built in ho∣nour of the Gods, should not be defiled by any profane use: That the Temple of Janus should be the Signal both of Peace and War.

Wherefore in time of War the Temple of Janus was always open, and was only shut in time of Peace.

UT DIVIS, aliis alii sacerdotes essent. Curiones triginta sacra Curiarum quibus praefecti curarent; proque Curialibus publice rem divinam facerent. Tres Flamines, Dialis, Jovi, Martialis Marti, Quirino Quirinalis, assidui sacerdotes essent. Tribunus Celerum sacris sibi assgnatis operam daret. Augures signa de Coelo servarent, publica que a pri∣vatis discernerent, quaeve vitiosa dirave dixerunt, irrita scaevaque haberentur. Vestales Virgines ig∣nem foci publici in urbe sempiternum custodirent, quae stupri convictae, ad portam Collinam vivae de∣foderentur; qui vitiasset, virgis in foro ad mor∣tem caederetur. Salii duodecim Deorum belli praesi∣dum universim laudatores, Marti Gradivo sacra in Palatio celebrarent. Feciales foederum, pacis, in∣duciarum oratores judicesque essent; viderent sedu∣lo ne ulli foederatae civitati injustum bellum infer∣retur, de Lagatorum judicarent injuriis: Si quid Imperatores contra jusjurandum pecassent, cognosce∣rent & expiarent. Pontifices denique de omnibus causis, que ad sacra, tam inter sacerdotes quam Profanos, judicarent; novas leges de sacris ex sua sententia & arbitratu conderent; sacerdotes omnes examinarent, sacrorum Ministros in Officio contine∣rent; de Deorum Geniorumque cultu, totoque Re∣ligionum ac Caerimoniarum negotio consulentes doce∣rent: Prescripta a se contemnentes pro delicti qua∣litate & magnitudine multarent; nullius potestati essent abnoxii. That each God should have his particular Priests: That thirty Curions or Priests should be appointed to the thirty Ro∣man Curiae or Parishes to offer Sacrifices. Three Priests called Flamines, the first where∣of appointed for Jupiter, should be called Di∣alis; the second for Mars, Martialis, and the third for Quirinus, Quirinalis: That he who was called Tribunus Celerum, should perform the Sacrifices that belonged to him: That the Augures should observe the Signs of Heaven, and distinguish those that have a regard to publick Affairs, from those that belong to pri∣vate Concerns; taking particular notice of all that were evil and direful: That the Vestal Virgins should take care without Intermissi∣on of the sacred Fire: That if any of them suffer herself to be defiled, she should be bu∣ried alive out of the Gate called Collina, and the Man who had debauched her, should be whipp'd to death in the publick place: That there should be twelve Priests called Salit, to Sacrifice to Mars, appoint Gradivas in the Pa∣lace: That the Officers called Feciales should be Judges in Affairs concerning Confedera∣cies, Peace and Truce: That they should take care that no injust War should be car∣ried on against the Confederates of the Ro∣man People: That they should judge of wrongs done to Ambassadours; and if the Generals of the Armies had broke their word, they should make atonement for their faults: That the Pontiffs should be Judges in Affairs concerning Religion, between both Priests and Laymen: That they should make new Laws according to their own mind con∣cerning Sacrifies: That they should examine the Priests, and keep them to their Duty: That they should give reasons for the Wor∣ship of Gods and Genius's, and of all the Religious Ceremonies practised therein, to those that should inquire of them about the same: That those who should despise their Ordinances, should be punished by them, according to their faults; and that they should be subject to none.

All these Laws are mentioned by Livy, Plutarch and Florus: And the reason that St. Austin gives for the Multiplicity of these Priests, is, that having so great a number of Gods, they were afraid they should be con∣founded one with another.

ANNUS duodecim esset mentium: That the year should be of twelve of Months.

Two Months were added to the year of Romulus, viz. January and February.

DIES omnes in fastos, nefastosque distribueren∣tur: That the days should be divided in ho∣ly days and working days.

UT SI Pater filio concesserit uxorem ducere, quae futura illi juxta leges sacrorum bonorumque omnium particeps, eidem patri postea nullum jus vendendi filium esset: That if a Father has giv∣en leave to his Son to marry, his Wife comes into a common propriety to the Goods with him, and the Father after that cannot sell his Son.

UT CONTRACTUS dubii & sine testibus fide ac jurejurando terminaretur, utique Magistratus ac Judices in dubiis causis ex alterius fide & Sacramento suam interponerent sentmeti∣am: That doubtful Contracts made with∣out Witnesses should be certified by Oath, and that the Judges should give Judment in doubtful Causes upon the Oath of one of the Parties.

These were the Laws made by the Kings.

Tullus Hostilius the third King of the Romans established a Law, That when a Woman should bring forth three Children at one Birth, they should be brought up at the pub∣lick charges, till they came to Age.

UT trigeminis, quoties nascerentur, alimenta ex publico, iisque ad pubertatem darentur.

He renewed again the Law of Romulus, concerning the Officers called Feciales: Ut Feciales foederum, belli pacis, induciariumque Ora∣tores Judicesque essent & bella disceptarent.

Tarquinius Priscus made these following Laws.

UT Regia Romanorum Majestas corena aurea, sceptro, sella eburnea, toga••picta, Lictoribus duode∣cim, aliisque ornamentis insignis esset. That Kings should wear a Crown of Gold, with a Scep∣ter in their hand; that they should have an Ivory Chair, with an Embroidered Robe; and that twelve Lictors should walk before them.

Ut quisque civis veram bonorum suorum, quae, qualiacumque essent, astimationem Jurejurando pro∣baret, probatamque ad Regem deferret, genus item, aetatem, nomina uxorum, liberorum, familiae que omnis: quae, cujus generis praedia, quis servorum pecudumque numerus, quae qualiacunque fundorum Instrumenta singulatim sine dolo malo profiteretur, quaque urbis in parte, ••uove extra urbem loco habi∣taret suas que res possideret sancte indicaret; qui secus fecisset, bonis publicatis civitatem amitteret, caesusque virgis sub hasta veniret: That each Citi∣zen should be bound to bring to the King an account of all his Goods whatsoever, and certifie by Oath the truth thereof; as also to declare his Family, and his own Age, the name of his Wife, Children, and all his Fa∣mily; and tell the number of his Fields, and what they were proper for, and the whole without any fraud: That if any fail∣ed therein, he lost the Citizen's freedom, and forfeited his Goods; he should be whip∣ped, and then sold by publick Sale.

UT QUISQUE Pater familias pro nascentibus quidem ad aedem Junonis Lucina, pro sumentibus vero togam virilem ad Juventutis; pro desunctis denique ad Libitinae certas stipes pen∣derent, easque quotannis Aeditui in tabulas refer∣rent, ex quibus puerorum, puberum ac mortuorum certus numerus singulis annis cognosceretur: That each Master of a Family should give a cer∣tain sum of Money to the Temple of June Lucina, for new born Children; another to the Temple of Youth, when their Chil∣dren put on the toga virilis, and a third to the Temple of the Goddess Libytina when they died. The Sextons of the Temple were bound to keep Registers of the names of those for whom these presence were made to the Goddesses, that it might be known what number of Children were born, how many had put on the toga virilis, and how many were dead.

UTI in Tribus urbanus atque jus civitatis servi ab civibus Romanis manumissi, qui vellent ad sciscerentur; & libertini ad omnia plebeiorum admitterentur munia: That Slaves freed by the Romans might be admitted into the Tribes of the City, if they desired it, and enjoy the freedom of Citizens; and that Freemen's Children should be received in all Offices like the Roman People.

NE QUIS ob debitum foenus in vincula traheretur, neve faeneratoribus jus in libera corpora sed debitorum contenti facultatibus essent: That no body should be put in Prison for Debt; and that Creditors should have no right o∣ver free Persons, but should be contented with the substance of their Debtors.

We have but this Law of Tarquinius Super∣bus.

Uti facrorum causa quotannis semel in moutem Albanum Romani Latinique nomine populi Romani a supreme Magistratu Romano cogerentur: Jovi Latiali consensu communi sacra facturi, ferias & mercatus celebraturi & una epulaturi: That e∣very year the Soveraign Magistrate of Rome should Summons the Romans and Latins up∣on Mount Albanus, to offer unanimously a Sacrifice to Jupiter Latialis, and keep there a Holy-day, a Market and a Feast together.

These are all the Laws made by the Kings, which Sextus Papirius a Lawyer has collected into a body, to preserve them to Posterity, which are called after his name Jus Papiri••. We must now speak of the Laws made du∣ring the Commonwealth, whereof some were established by the Decemviri, others by the Consuls, Dictators, and Tribunes of the people.

The Laws of the Decemviri, comprehend∣ed under the names of the Laws of twelve Tables, were most considerable; for they were collected from the Republicks of Greece, and the most just customs of the Ro∣mans and other Nations to which the Royal Laws were added.

This Collection was made with great care and deliberation by the most able Men a∣mongst the Romans: Then the Decemviri cal∣led an Assembly of the Senate, to whom they proposed these Laws to be examined. The Senate, after a serious consideration, u∣nanimously approved of them by a Decree; and the people afterwards confirmed them

by a Plebicitum, in an Assemby of Hundreds. Then they were Ingraved upon Brass Plates, exposed in the publick place. This was done cociii after the Foundation of Rome: And the following year, something being yet wanting for the perfection of the Roman Law, the Decemviri added still two other Brass Ta∣bles, to the ten before mentioned, which made up the number of twelve. Dionysius Halicarnassaeus, Livy and Plutarch speak at large of these Laws, and may be consulted there∣upon, by those who would have a full know∣ledge of them. Finally, Tully prefers these Laws to all the libraries in the World, l. 1. de Orat. Est in duodecim Tabulis Antiquitatis Effi∣gies, quod & verborum prisca vetustas cognoscitur, & actionum genera quaedam Majorum consuetudi∣nem vitamque declarant: Sive quis civilem scien∣tiam contempletur, totam hanc, descriptis omnibus ci∣vitatis utilitatibus ac partibus, duodecim Tabulis con∣tineri videbitis: Sive quem ista praepotens & Glori∣asa Philosophia delectat, dicant audacius hosce ha∣bet fontes omnium disputationum suarum, qui jure civili & legibu••••continentur. Bibliothecas mehercle omnium Philosophorum, unus mihi videtur xii. Ta∣bularum libellas, si quis legum fontes & capita vi∣deret, & auctoritatis pondere & utilitatis ubertate superare.

These Laws were lost by the misfortune of time, there remains only some fragments thereof, dispersed in the Books of several Authors, which we will insert here for the Reader's sake.

PRAECO fonus endeicito: quom fonus ec∣fertor, nei encorumitiato: That the publick Cryer invite to the Funerals; and during the time of the Burial, let no Assembly meet.

Fonus instead of funus, endeicito instead of in∣dicito, quom instead of quum, ecfertor instead of est efferendum, nei instead of ne, encomitiato in∣stead of ito in comitium.

These were the words used by the publick Cryer, when he invited the People to the Funerals of the Great Men of Rome: OL∣LUS QUIRIS LETO DATUS EST, or L. TITIUS VIXIT, L. TITIO EX∣EQUIAS IRE CUEI COMMODUM EST, JAM TEMPUS EST, OLLUS EFFERTUR: Lucius Titius is dead; those who have time to come to his Burial, 'tis time, they are carrying the Corps out of the House.

MOLIERES fa cium nei carpunto, neive cenat radunto; lesum foneris nec habento. These three fragments are found in several Writers. This law ordered the mourning, and pre∣scribed bounds to grief. Molieres is here written instead of mulieres, nei instead of ne, conas instead of genas.

This law forbids Women to tear their fa∣ces, and make lamentions.

Tully assures us, l. 2. Tuscul. that this law was made by Solon, and collected by the De∣cemviri: Postea quàm, ut scribit Phalereus, sump∣tuosa fieri funera & lamentabilia coepissent, Solonis lege sublata sunt, quam legem iisdem propè verbis nostri Decemviri in decimam tabulam conjece∣runt.

ENDO fonere tribos ricinieis, ricâ porporeâ, decemque tibicinebos vetier liceto: hoc plous nei facito.

Endi instead of in, fonere instead of funere, tribos ricineis instead of tribus ricinieis, porporeâ, instead of purpureâ, tibicinebos instead of tibi∣cinibus, vetier instead of utier. It was ordain∣ed by this Law, that Women should be dressed with three Gowns of purple colour, and that only ten Pipers should be employ'd in Funeral Pomps.

SERVALIS unctura, circumpot atioque, quom fonus exsequiantor, neive respersio fuat; acerras sepolchris aut longas koronas nei endep••∣nito. This Law forbad to anoint the Corps of Slaves, and make a Funeral Feast at their Burials, and effusions of Wine, or Crown their Graves with Garlands, or burn Frank∣insence.

Servalis instead of Servilis, quom instead of cùm, fonus instead of funus, exsequiantor in∣stend of exsequius ire, nei instead of ne, fuat instead of fiat, sepolcris instead of sepulcris, ko∣ronas instead of coronus, endeponito instead of imponito.

MURINAM mertuo nei endito: That they should not make use of that excellent drink at Funerals.

Writers don't agree about the composi∣tion of that artificial Drink; but all unani∣mously say, that it was very chargeable: Wherefore the Decemviri, who intended to lessen the great Charges of Persons of Qua∣lity's Funerals, forbad the use thereof.

PLUSA fonera unei nei facito, neive plu∣ses lectos endoserto.

It was not allowed to have many Beds carried in Funeral Pomps. Notwithstand∣ing, Augustus honoured Marcellus's Funeral with six hundred Beds; and there were six thousand reckoned at the Funeral of Sylla.

This was accounted a great honour: As for the common People, their Corps were only carried in Coffins.

Plusa instead of plura, fonera instead of fu∣nera, unei instead of uni, pluses instead of plures, endoserto instead of inserto.

AUSUM in fonere nei addito: ast quoi auso denteis vinctei sieut, im cum ole sepelire ure∣reve se fraude liceto.

Ausum instead of aurum, ast instead of at, quoi instead of cui, auso instead of auro, den∣teis instead of dentes, vinctei instead of vincti, ole instead of illo.

It was forbidden to burn Gold with the Corps of the dead, unless his teeth were tied with golden Thread: For in this case it was not lawful to burn it with the Corps.

ROGUM asciâ nei poleito: That the pile of Wood should not be of polished Wood, but of Wood as it grows.

HONORATORUM virorum lau∣des endo conscione memorantor, easque naeniae ad tibicinem prosequantor: That the Funeral Speech of Illustrious Persons should be made in publick, and that lamentations should be sung, at the sound of Musical In∣struments.

P. Valerius Publicola was the first who made publickly the Funeral Speech of Junius Bru∣tus his Colleague in the Consulat. This custom was afterwards followed by others during the Commonwealth, and in the time of the Emperors.

DOMINUS foneris endo ludeis Accenso, Lictorebosque actitor.

Endo instead of in, ludeis instead of ludis, Lictorebosque instead of Lictoribusque, octitor in∣stead of utitor: That the President of the Funerals, should make use of the Officers Accensi and Lictores in the Games.

Dominus ludorum, the Master of the Games, whom Augustus first named, according to Quintilian Munerarius. This custom of re∣presenting Games to honour the Funerals of great Men, is very ancient, since Homer and Virgil make mention thereof. These Games were solemnized with Fights of Gladiators or Horse-races.

HOMINI mortuo osa nei lecito, quo post fonus faciat, extra quam sei quis foris militiaeque mortuos siet.

This Law is mentioned by Tully, l. 11. de Legib. HOMINI, inquit, mortuo ossa ne legito, quo post funus faciat: excipit bellicam peregrinamque mortem. And afterward he ex∣plains this Law: Ut posteaquam corpus cre∣matam esset, ossa à cineribus legantur, statimque loco proximo in terram condantur, ne, si alium in locum sepeliendi causâ deportarentur, luctus du∣plicaretur & sumtus; left they would renew the Mourning and Charges. Those who died in the Wars or foreign Countries, whose Bones were brought to Rome, to be laid in the Sepulchre of their Ancestors, were exempted from this Law. 'Tis true that the Bones of those Men, who died in the War or foreign Countries were burned; except one of their Fingers, which was cut off and brought again to Rome, to receive the Funeral honours performed to the dead, as we learn of Festus. Membrum abscindi mor∣tuo dicebatur quum digitus ei decidebatur; ad quod servatum justa ficrent, reliquo corpore com∣busto.

HOMINEM mortuum endo urbe nei sepeleito, neve urito: That the Corps should not be neither buried nor burnt in the City.

This Law is related by Tully: HOMI∣NEM mortuum, inquit lex duodecim, in urbe ne sepelito, ••eve urito. Nevertheless, Great-Men, Emperors and Vestal Virgins have been excepted from this Law; for Valerius Publicola and Posthumius Tubertus were buri∣ed below the Capitol, as also the Claudias Family; but the other Citizens were bu∣ried in their own Lands, or in the High-ways of Rome.

PATRI endo fidiom qui ex se matreque familias natus est, vitai necisque potestas estod; terque im venundarier jous estod: sel pater fi∣diom ter venomduit, fideos d patre leber estod: That the Father should have power of life and death over his Son, begotten of him and his Wfe in a lawful Marriage: that he might sell him three times like a Slave; but having been sold three times, he became free again, and was no more under his Fa∣ther's Authority.

Endo instead of in, fidiom instead of filium, vitai instead of vitae, estod instead of esto, im instead of eum, venundarier instead of venun∣dari, jous instead of jus, sei instead of si, venomdui: instead of venundederit, fidios in∣stead of filius, leber instead of liber.

The Father's Authority was great among the Romans; and the Emperor Justinian tells us, that this Right was particular to the Romans: Jus potestatis quod habemus in libe∣ros proprium est civium Romanorum. Nulli enim sunt homines, qui talem in liberos habeant potesta∣tem, qualem nos habemus.

Dionysius Halicarnassaeus says, that this sove∣raign Authority was granted to the Fa∣thers by Romulus: Hanc autem potestatem nei recentem fuisse, sed jam inde ab Romulo per∣missam.

In the time of the Emperors, it was not lawful for Fathers to kill their Children, nor to make them Slaves; nor to disinhe∣rit them, but in some cases of great conse∣quence, which they were obliged to declare before the Praetor.

PATREI libereis suis quosque habet in potestate cujuscumque sexûs, tutoris testamento dandi jous estod: That a Father might ap∣point Tutors to his Children by his Last Will.

SI QUIS tutor pupillum fraudarit rem∣que ejus intervorterit, infamiâ notator peuâque moltator duplionis: If a Guardian defrauds his Pupil and waste his Estate, let him be brand∣ed with infamy, and fined the double of the Trespass.

For a Guardian is not only bound to give an account of what he has received out of the Estate of his Pupil, but also of all that he might or could honestly have received, and that with as much and more diligence, than if it was his own affairs; and if he was convicted of having fraudulently dealt in that matter, he was not only bound to a single restitution of what he had taken or converted to his own use, but also to pay the double of the Trespass by Action, cal∣led by the Lawyers, de rationibus distrahendis, and was branded with infamy.

SEI Fousiosos esit, adnatorum, genteiliumque endo eo pequniâque ejus potestas estod.

Si furiosus est, agnatorum gentiliu••••que in eo pecuniâque ejus potestas esto.

'Tis enacted by this Law of the twelve Tables, that if a Pupil who is come to age, becomes a fool, or mad, and uncapable of managing his own Estate, he must be left to the Guardianship of his nearest Relations, who are to take care of his Estate and Person.

PATER familias, utei soper familiâ pe∣cuniâque souâ lagasit, ita jous estod. That the Master of the Family should have power to dispose of his Estate by his last Will.

Utei instead of uti, soper instead of super, souâ instead of suâ, legasit instead of legaverit, jous instead of jus, estod instead of esto.

By the Law of the twelve Tables, which is the most ancient Law of the Romans, it was allowed to a Testator to dispose of his Estate which way he thought fit; but most often, when Testators had thus disposed of their wealth in private Legacies, the Exe∣cutors of the Will seeing that there remain∣ed nothing for them, quitted it, and by this means the whole Will was made void, and the Legatees got nothing. Wherefore to prevent this premunire, the Law called Fal∣cidia was made, by which it was enacted, that Testators should have power to dispose by their Last Will, but of three fourth parts of their Wealth, and should be bound to leave the other fourth part to the Heir appointed by their Will. And therefore this Law is called Quarta Falcidia, or only Falcidia, which was made a little time be∣fore the Empire of Augustus, during the Trium-virat.

FILII filiaeque familias bonorum paterno∣rum sui suaeque heredes sunto.

The Law of the twelve Tables instituted but two kinds of Heirs or Inheritors abiu∣testat, i. e. without making a Will, viz. suorum and agnatorum, of Children and Kin∣dred.

The Male line was so much regarded in the ancient Roman Law, and the Female so neglected, that Children did not inherit the Goods of their Mother, and the Mother was no Heir to her Childrens Estate: But afterwards a decree of the Senate was made, setting a mutual Succession, viz. Orficia∣num jus, impowering Children to inherit after their Mother, and Tertyllianum jus, set∣tling the right of Mothers to the Inheri∣tance of their Children.

SEI QUA molier post virei mortem in decem proximeis mensebos pariat, quei, quave ex eâ nascatur, souus, suave, in virei familia heres estod. If a Woman is delivered of a Child ten Months after the death of her Husband, let the Child born, either Boy or Girl, be Heir to his Father.

Ulpian's opinion is, that a Child born eleven Months after the death of his Father, is not able to inherit, post decem menses mortis natus non admittitur ad legitimain hereditatem: However, the Emperor Adrian has declared, that an honest woman lying in the eleventh month after the death of her Husband, the Child then born, might lawfully inherit his Fathers Estate, grounded therein upon the authority of Physicians and Philosophers. Wherefore Varro says, in a Satyr intitled Testamentum.

Si quis undecimo mense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 natus, esto heres.

Whereupon Cujacius tells us, that this must be understood of the eleventh month began, and not over.

PATREBOS cum plebed counubia nec sunto: That Marriages should be forbidden, between the Patricians and Plebeians, i. e. between the Nobles and the People.

By making this Law, which was afterwards repealed, the Deoerviri attempted to breed divisions between the Nobility and the Po∣pulace, and by that means render their Magistracy perpetual.

SEI VIR aut molier alter alterei non∣tiom miseit, devortium ested; molier res souas sibei habetod, vir molierei claves adimitod exi∣citoque.

Sei for si, molier for mulier, alterei for alteri nontiem miseit for nuntium misit, devortiem for divortium, estod for esto, sonas for suas, sibei for sibi, habetod for habeto, molierei for mulieri, adimitod for adimito, exicitoque for exigito∣que.

Divorces were not known to the ancient Romans before the Law of the twelve Tables, neither do we find it to have been put in practice, till one and twenty years after the Law made by Spurius Carvilius Ruga, who put away his Wife because of her bar∣renness in the Year of Rome DXXIII, when M. Pomponius Matho and C. Papyrius Maso were Consuls, for which Valerius blames him, in that he preferred the desire of having Children, before his Conjugal Affection. This was afterwards observed in the Roman Empire, not only during the time of Pa∣ganism and the ancient Oeconomy, but also under the first Christian Emperors, and continued to, and even after the Reign of Justinian; and this was so certain, and looked upon to be so reasonable, that the parties concerned were not allowed to di∣vest themselves of that liberty by a penal agreement, but must be content to undergo the penalties which the Law prescribed, in respect to the person that was the cause of an unjust Divorce. The Divorce was made by a mutual consent of the parties, which they called Bona Gratia, and in this case the same depended wholly upon the Parties a∣greeting, to discharge each other of their Nuptial Rights, and to advance themselves as they thought good, or else by the sole motion and obstinacy of the one, against the inclination of the other; and if there were no lawful cause for it, he who sued was liable to the penalty of injusti dissidii; but if there were just cause for it, then the Husband restored her Fortune to his Wife, took the Keys of his House from her, and sent her away, as Cicero tells us, frugi factus est, mimam illam suam suas res sibi habere jussit ex duodecim Tabulis, claves ademit, exegit.

SEI QUIS injuriam alt••rei fault xxv aris panae sunto: If any man wrongs another, he shall pay him XXV As's in brass Money. The word Injuria, injury, in the Roman Law, comprehended every thing a Man did in prejudice to his Neighbour: An injury was done three ways, by action, when one Man had received more blows and wounds in his body than the other; by words, when one spoke words of another that touch his Reputation and Honour, and by writing defa∣matory Libels and Verses. The first sort of injury was variously punish'd by the Roman Law, for if it proceeded so far as to break a Member, the Laws of the twelve Tables allowed the maimed person to take satis∣faction himself, by laying the same punish∣ment upon the other, that is, to maim him or break the same bone; and this they cal∣led Talio, for the punishment was and ought to be equal to the wrong; and when there was nothing broke, but only a blow of buffet given with the Fist, he was only to pay five and twenty Ai's. As to Wrongs done, and Satyrs made upon the Great Men of Rome, they were punished by a pecuniary mulct or banishment, and sometimes by death it self, as St Augustin relates from Ci∣cero, l. 4. De Repub. Our Laws of the twelve Tables, are very contrary to that, for tho' they are very tender in the point of punish∣ing Offenders with death, yet they enjoyn it in respect to those, who blast the Repu∣tation of another by Verses, or injurious Representations, for which there is great reason; for our lives ought to be liable to the lawful censures of the Magistrates, and not to the unbridled liberty of Poets, and we ought not to be allowed to speak ill of any one, but upon condition that we are able to answer it, and vindicate our selves by Law.

QUEI cum telo hominis occidendi con••a deprehensos fouerit, kapital estod: He who is found ready to kill another with an Arrow, ought to be punish'd with death. Wilful murther was always punish'd most severely by the Ancients; and this punishment, ac∣cording to the vigour of the Law, was not only inflicted when death ensued, but also when a person was bent upon the execution of an ill design, which he could not accom∣plish; and so that person was punished, who armed waited for, or set upon any one with a design to kill him, tho' he in reality should escape. So also, he that gave another poyson, who bought, sold and prepared it, tho' it wrought not the effect, was punished in the same manner as a murtherer.

QUEI nox fortum faxsit, sei im aliquips occisit, joure caeses ested: Sei loucoi fortom faxsit, t••l••ve se tefenderit, sei im aliquips cum clamore occisit, joure caefos estod: Sei loucei fortom faxsit utque telo se defenderit, sei leber siet, Praetor im vorberarier joubetod, eique quoi fortom factum esit addeicito: Sei servos siet, virgis caesos ex saxo dei∣citor; sei impobes siet, Praetoris arbitratu verbe∣ratos noxsiam sarceito: It was lawful to kill him that stole any thing by night; and if it was day, and that the Thief stood armed upon his defence, it was also lawful to kill him; but if he did not so defend himself, and got away, the Praetor sentenced him only to be whipped; but if he was a Slave, they were, after he had been first whipped, to throw him down head-long over the Tar∣p••ian Rocks: If the Thief was not yet at age, he was to be whipped and be sentenc∣ed to such Damages as the Praetor pleased.

QUEI falsum testimonium dixserit ex saxo dicitor: That he who bore false Witness a∣gainst any one should be thrown down head-long over the Tarpeian Rock. This Law agrees with the Eighth Commandment, which God gave his people, Falsum Testimo∣nium non dices. Plato and other Greek Philo∣sophers had undoubtedly read the Books of Moses, wherein the Decalogue is set down, and took the greatest part of their Laws from thence, which the Decemviri compiled. I shall not in this place set down several Frag∣ments of the Laws of the twelve Tables, concerning the way of judging and order∣ing an Accusation, which will be found under the word Accusatio, jus & judicium: No more than those which refer to the As∣semblies of the people of Rome by Tribes, Centuries & Curiae, which will be found un∣der the word Comitia. But now we come to speak of the particular Laws of the Romans and their Emperours.

LEX SULPITIA,

The Sulpitian law, made by the Consuls P. Sulpitius Samu∣rius, and P. Sempronius Sophius, in the year of Republick ccccl.

NESCILICET quis templum vel aram lajussu Senatus aut Tribunorum plebis majoris par∣tis dedicaret: It was not lawful to dedicate a Temple or an Altar without the consent of the Senate or Tribunes of the people.

LEX PAPIRIA.

The Papirian Law, Ne quis injussu plebis aedes, terram, aram, aliam∣•••• rem ullam consecraret: It was not allowed any to consecrate Temples, any piece of Ground, and Altars, without the consent of the people.

LEX HORTENSIA.

The Hor∣tensian Law required, that the Fairs which were at first kept on Holy-days, should for the future be held on Working-days; where in the Praetor administred Justice by pro∣nouncing these three words, do, dico, addico. This Law was made by Q. Hortensius Dictator in the year of Rome cccclxviii.

LEX PUBLICIA.

The Publician Law made by Publicius Tribun of the people. Ne quibus nisi ditioribus cerei Saturnalibus mitto∣rentur: That Wax Tapers were not to be sent to any, but those that were rich, at the time of the Saturnalia. It was a custom to make several Presents at this Feast, and particularly of Wax Tapers, to intimate that Saturn had brought Men from Darkness to Light; that is, from an obscure and sa∣vage, to a polite and learned Life.

LEX CORNELIA.

The Cornelian Law, made by the Consul P. Cornelius Dola∣bella, after the death of Julius Caesar, in the year of Rome dccx. Ut Eidus Julii quibus Cae∣sar interfectus in Senatu est, Urbis natales habe∣rentur: That they should celebrate the day of Rome, s Original, on the Ides of July when Caesar was slain.

LEX LICINIA.

The Licinian Law, concerning those Plays called Ludi Apollina∣res, instituted in honour of Apollo, determined the day on which they should be represent∣ed, there being no fixed day before appoint∣ed for that purpose. P. Licinius Praetor urbanus legem ferre ad populum jussus ut hi ludi perpetuùm in statam diem voverentur.

LEX ROSCIA,

The Roscian and Juli∣an Law, of which L. Roscius Otho Tribune of the people was Author; according to Flo∣rus, in the year of Rome dclxxxvi. Ut in The∣atro Equitibus Romanis qui H. S. quadringenta possident, quatuordecim spectandi gradus adsigna∣rentur, exceptis iis qui ludicram artom exercue∣rant quique sive suo sive fortunae vitio rem decox∣issent: That the Roman Knights who were worth 400000 Sesterces, i. e. about 3333 l. Sterling, should have fourteen Steps of the Theater allowed them to see the Plays, ex∣cept those who were turned Buffoons, and wasted all their Fortune by their Debauche∣ries. This is what Tacitus says, Ami. l. 15. c. 5. the Emperour separated the Roman Knights from the people in the Circus, and gave them Seats that were neares to the Se∣nators. For before this they assisted at this Shew confusedly; for the Roscian Law re∣gulated no more than what regarded the Seats in the Theater.

LEX CINCIA.

The Cincian Law, made for restraining the Avarice of the Ora∣tors, who exacted large Sums of Money for their pleadings. The Calpurnian Law a∣gainst the Bribery of Magistrates, and that which bore the name of Julius Caesar, was

made against the Avarice and Intriges of those who made private Suit for Offices in the Commonwealth.

LEX PAPIA.

The Papian Poppean Law, made by Augustus in his old Age, to incourage Men to Marry, by imposing a Pe∣nalty upon Batchelours, and thereby to in∣crease the Rvenues of the Commonwealth.

LEX AGRARIA.

The Agrarian Law, made concerning the distribution of Lands, taken from the Enemies. This Law prov∣ed to be the Seed of great Divisions in the Roman Empire in the time of the Republick. See Agraria.

LEX JULIA.

A Law made by Au∣gustus against Adultery. It was the first that appointed a punishment and publick Pro∣cess to be made against those who seduced Wives, and Debauched Maidens and Widows of Quality: Not that Adultery was not punished before Augustus his time; but there was no process made against it, and there was no stated Punishment assigned for it: But the Julian Law, which Augustus him∣self had the misfortune to see put in execu∣tion in his own Family, in the person of his own Children, required nothing but banish∣ment for this sin of Adultery; but the Pe∣nalty was afterwards increased by the con∣stitutions of the succeeding Emperors, who punished Adultery with death.

LEX SUMPTUARIA,

A Sump∣tuary Law, made by Cornelius Sulla the Dicta∣tor, in the Year of Rome DCLXXIII. where∣by the expences of Feasts and Funerals were regulated, and those condemned to pay a certain pecuniary mulct, who transgressed the injunction of that Law.

LEX PAPIA,

The Papian Law con∣cerning the Vestal Virgins, who looked after the Sacred Fire in the Temple of the Goddess Vesta, she who let it go out, was whipped by the Soveraign Pontiff; and if she suffered her self to be Debauched, she was buried alive in Campus Sceleratus, without the Gate called Portacollina. See Vestalis.

LEX PEPETUNDARUM, or DE REPETUNDIS,

The Law of Bribery or publick Extortion.

LEX AELIA,

The Elian Law made concerning the Augurs, by Q. Aelius Paetus the Consul, in the year of Rome dlxxxvii.

LEX FUSIA,

The Fusian Law, made concerning the time of holding the As∣semblies, which ought not to be held but upon those days called Dii Comitiales.

LEX VALERIA, SEMPRONIA,

The Valerian and Sempronian Law, made con∣cerning those who had a right to Vote in the Roman Assemblies. C. Valerius Tappo, Tribute of the people was the Author of it, in the year of Rome icxvi.

LEX VILLIA,

The Villian Law, of which L. Villius Tribune of the people was Author; and whereby the Age of Persons that were to enter upon Offices in the Re∣publick was regulated. 'Twas also called LEX ANNALIS.

LEX CORNELIA.

The Cornelian Law, which prescribed the Qualifications, Persons ought to have that enter upon Offi∣ces in the Commonwealth.

LEX HIRCIA,

The Hircian Law, which allowed of none to hold Offices in the Republick, but such as had sided with Caesar against Pompey.

LEX VISELLIA,

The Visellian Law, which allowed the Sons of Freedmen the right of becoming Magistrates.

LEX POMPEIA & CLAUDIA,

The Pompeian and Claudian Law, which re∣quired that those who put in for Offices in the Commonwealth should be always pre∣sent.

LEX RHODIA,

The Law of Rhodes relating to traffick by Sea; this Law required that if it happened a Ship laden with Mer∣chandize, that belonged to several Merchants, in order to avoid Shipwrack, threw the Goods of some of them overboard, and that those of the other were saved, an estimate should be made of all the Merchandize, and that the loss and damage should be sustained by every one of them in proportion to the Effects he had on board, this was made by the Rhodians, and was found to be so just, that it was received by all the Nations that came after them.

LIBATIO,

A Libation, being a Ce∣remony practised in the Sacrifices of the Pagans, wherein the Priest poured down some Wine, Milk and other Liquors, in honour of the Deity, to whom he Sacrificed, after he had first tasted a little of it.

LIBATIONES,

Libations of Wine and other Liquors, frequently made by the Heathens to their Gods when they went up∣on any enterprizes. The Deputies which were sent to Achilles to invite him to come to the relief of his Country-men, began to wash their hands before their departure, to fill their Crowned Cups with Wine, and to pour it down upon the ground; in honour of the Gods these Libations were commonly performed, before they went to sleep. U∣lysses after he had got some little advantage over his Enemies, washed himself in the Sea Water, and went to make his Libations to Minerva.

LIBER.

This is one of the Epithets of Bac∣chus; either because he procured unto the Baeo∣tians their Liberty; or that being esteemed the God of Wine, he doth by Drinking, give Ease unto disturb'd Minds. The Consulary Medals of the Family of Cassia, represent unto us the Pictures of Liber and Libera, as they are called in Ancient Inscriptions; that is, of Male and Female Bacchus.

St. Augustine, Lib. 7. de Civ. Dei, Cap. 21. speaks thus of Liber:

As for the Mysteries of Liber, whom they have made to preside over the Seminal Powers of Liquids, I mean, not only over the Juices of Fruits, amongst which Wine has the Preheminence, but also over Seeds of Animals; I am loth to take notice of that Ex∣cess of Infamy they arrived to therein; but yet I must say (in order to confound the arrogant Stupidity of our Adversaries) among other Things, which I am obliged to omit upon this Occasion, because they are too tedious; that according to the Testimony of Varro, the Feasts of Liber were celebrated with so much Licen∣tiousness in some Places in Italy, that in Honour of him, they gave Adoration to the Privy Parts of Man, and that not in Secret to cover their Shame, but publickly to make Wickedness ap∣pear triumphant: For they placed him after an honourable Manner in a Chariot, which was brought into the City after they had first drawn it through the Fields: But at Lavinium they spent a whole Month in celebrating the Feasts of Liber only, during which time, there was all the Impurity of Speech imaginable encourag'd, until the said Chariot had traversed the Market-place, and was brought whither the People design'd to deposite what they carried; after which, the most vertuous Ladies in the City must go and crown this infamous Thing, before the Multi∣tude. In this Manner it was that they made God Liber favourable to Seeds, and expelled Charms and Witchcraft out of the Earth.

LIBERALIA;

the Feasts of Bacchus. See Bacchanaelia.

LIBER;

a Book. The Way used by the Ancients in Binding of their Books, was not like unto ours: Books of a Square Form were hardly ever in use, either amongst the Greeks or Romans, till a long time after Catulus. Indeed, King Attalus seeing the Art was found out to make Parchment so well, as to be fit to be writ upon, on both sides, made some of his Books Square-wise; yet the ancient Way, which was to roll their Books in such a Manner, as to give them the Form of a small Column, prevailed so long, that even all their Libraries, in the Time of Cicero, and long after, were composed of these Rolls: The Dearness of Parchment, and Cheap∣ness of the Paper, whereof they made their rol∣led Books, was the Reason there was hardly any other to be seen. As to the Matter of Binding, there was no other Fashion in use, but to paste or glew several Leaves of Paper at full length to the Ends of one another, in proportion to the Bigness of each Book: When one side was filled up, the Work was at end, for they did not write on both sides; they rolled all together, begin∣ning with the last, which they called Ʋmbilicus, whereunto they fixed a Piece of Wood, Ebony, or some such Thing, to keep the Roll tight, and to the other End they glewed a Piece of, Parch∣ment, which covered the whole Volume, and was of use not only to save the Paper, but also to be an Ornament to the Book, because it was painted of a Purple or Crimson Colour. The Title of the Book was written in Gold Cha∣racters on the outside of the Parchment, but the Epistle Dedicatory they wrote on the inside. When the Roll was made, they cut it at both Ends, and upon every Leaf, which was well polished with a Pumice-stone, they laid pieces of Gold, Silver, or Ivory, which they fastned to the Stick placed in the Ʋmbilicus.

LIBERALITAS:

Liberality; a Goddess worshipped by the Romans, and a Vertue often put in practise by good Emperors; above all by Au∣gustus Caesar, according to Suetonius and Tacitus; Congiarium populo, Donativum militibus dedit: He gave a Largess to the People, which consisted of small Sesterces, and a Donative to the Soldiers, which was a like Sum of Denarii. Marcus Au∣relius caused Medals to be coined, whereon the Picture of Liberality was engraven, like a Ro∣man Lady clad in a long Robe, holding a Tessera in her Right Hand, and round it Liberalitas Au∣gusti: By the Medals of Adrian and Alexander Severus, the Emperor is to be seen mounted upon a little Ascent, and in a sitting Posture, making Signs to a Man that is at his Feet, to give him the Money that was set upon the Brink of the Ascent, with Liberality on the Sides thereof, and a Tessera in her Hand.

LIBERTAS.

Liberty; a Goddess wor∣shipped by the Romans and Greeks, by the Name of Eleutheria; the Romans had divers Places and several Temples consecrated to the publick Li∣berty: Ovid makes mention of these Places, and of a Day that was dedicated to Jupiter the Victorious, and to Liberty:

Occupat Apriles Idus cognomine Victor Jupiter, hac illi Sunt data Templa die. Hac quo{que} ni fallor, populo dignissima nostro Atria Libertas caepit habere sua.

The Places were surrounded with Portico's, and it did appear that the People met there: It was a kind of Temple, open at top like unto that at Jerusalem, where stood the Altar for Burnt-Of∣ferings; but besides these Places, the Roman Hi∣storians make mention of several Temples at Rome dedicated to the Goddess Liberty; among others, that built by Claudius, in the Place where

Cicero's House stood, after it had been ruined; and that erected in Honour of Julius Caesar, af∣ter his Death. Dion Cassius mentions both, in Lib. 43. It was to the publick Liberty that the Romans dedicated these Temples. Her Pi∣cture represented her clad like a Roman Lady, holding a Javelin in one Hand, and a Cap or Bonnet in the other: By the Medals that were coined in Honour of Brutus, and by those of C. Caesar, surnamed Caligula, you may observe that the Bonnet or Cap was an Ensign of Liberty; thus when the Romans were about to grant their Slaves their Freedom, they gave them a Bonnet or Cap: From whence comes the Latin Phrase, Dare Pileum, to give one his Liberty, and Vo∣care ad Pileum, to call a Slave to his Freedom.

LIBETHRA;

a certain Fountain conse∣crated to the Muses, and for this Reason they have been called Libethrides. Strabo in his 10th Book, will have them to have been thus named, from a Mountain in Thrace called Libethrus, at the Foot whereof there stood a Temple dedica∣ted to the Muses by the Thracians.

LIBITINA;

this was a Goddess, belie∣ved by the Ancients to preside over Funerals: Some consound her with Proserpina; others with Venus; the Moon as well as the Sun preside over Nativities and Funerals, as the general Cause of the Generation and Corruption of all Things; and she has received all these Names and Offices for her self alone, as Plutarch has it in the Life of Numa. In her Temple they kept all Things that were requisite for Funeral Solemnities; whence it is, that Phoedra reproaches a Miser, for cutting off by his Will, all the Charges which should have been expended at his Fune∣ral, for fear lest the Goddess Libitina should get any Thing by his Death.

Qui resecas omnem impensam Funeris Ne quid de tuo Libitina lucretur.

Those Persons whose Business it was to furnish them with what was necessary for that Purpose, were called Libitinarii, according to Ʋlpian; and at this Day they are known with us by the Name of Ʋndertakers.

LIBRA,

the Ballance, is one of the Twelve Signs of the Zodiac; when the Sun comes to the Eighth Degree of Libra, it marks the Autumnal Equinox, because it forms Arches equal to those it did before in Taurus; it enters therein in the Month of September, on our 7th or 12th.

LIBRA,

a Pound. 'Tis a Measure of Weight in respect to all heavy Things that are weighed; the Romans allowed but Twelve Ounces to a Pound Weight, and to a Pound of Length-Mea∣sure: The Weights of a Pound were borrowed by the Romans from the Sicilians, who named it Litra; and the Romans changed the t into b.

The Romans had also a sort of Money which they called Libra or Libella, and was the Tenth part of a Denarius, because 'twas the Value of an As, which at first was a Pound Weight of Copper: Scaliger also adds, that they made use of the Word Libra for Money told out; Libra non erat nummus, sed Collectio Nummorum.

LICHAS;

Hercules his Servant, by whom Deianira his Wife sent him the Shirt that was infected with the Blood of the Centaur Nessus; which Poison made Hercules so outragious, that he threw Lichas into the Seas, and he was trans∣formed by Neptune into a Rock.

LICTORES;

Lictors, or Ax-Bearers; they were so called, because they carried the Axes, which were fastned to a long Handle, and encompassed with a Bundle of Rods, called Fasces, or Secures: Romulus was the first that made use of them, with a Design to inspire the People with a greater Reverence for their Magistrates: The Dictators had Twenty Four Lictors, who walked before them, the Consuls, Twelve; the Pro-Consuls and Governours of Provinces, Six; the Praetors and City Magistrates, Two only. They also punished such Offenders as were sur∣prized in the Fact at the first Command they re∣ceived from the Magistrates. J. Lictor, Colliga manus, expedi virgas, plecte securi. They were ready to undo their Bundle of Rods, whether it were to whip, or to cut off the Head of the condemned Offender: They were thus called a Ligando, because they bound the Hands and Feet of the condemned Person before his Execution.

LIMENARCHAE,

or Stationarii; They were Soldiers posted by the Romans in divers Places, to prevent Disorders, and especially High-way-men, and Robbers upon the High-ways, as the Grand Provosts are in France at this Day: They were appointed by Augustus after the End of the Civil War, to hinder the Soldiers that had been disbanded from ravaging Italy: Tiberius in∣creased their Number, as Suetonius in the Life of the said Emperor informs us: The Chief of these Soldiers was called Irenarcha; that is, The Prince of the Peace, because he was instrumental to secure the Peace and Tranquility of the Pub∣lick.

LINGUA,

Tongue, Speech; they are cer∣tain Expressions which People have conceived to make one another to be understood: The Origi∣nal of Languages came from the Confusion, wherewith God punished the Pride of those who built the Tower of Babel; the Hebrew Tongue is the ancientest Language, and is called the Holy Language, and the Rabbins say, 'tis so; because 'tis so pure and chaste, that there is no Word therein for the Privy Parts, nor for that whereby we ease Nature; there is a Difference between the Hebrew without Points, and that wherein the Vowels are noted by Points. Father Morin pretends, in Opposition to the Modern Rabbis, that Moses wrote without Points, and

without the Distinction of Words: Vossius main∣tains, that besides the Books of Scripture, in the Time even of St. Jerome, there was no other Book in Hebrew, but only in the Greek Tongue, and that it was not before Justinian's Reign, that they began to appear. The Reason which he gives for it, is, that the said Emperor having by an Edict forbidden the Jews to Read the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or their Traditions in their Syna∣gogues, they bethought themselves of Transla∣ting it into their own Language; and this Book, says he, was called Misna. The Points in the Hebrew Tongue were not invented, to signifie the Vowels by, till towards the Tenth Century, by the Massaretes.

The Punic Tongue, according to the Autho∣rity of William Postell, was no other than the Phaenician, which he compares with the Hebrew, from whence it proceeded together with the Caldaean and Syriack.

The Arabick Tongue is the most Copious of all the Languages; and the Arabs say, they are as Ancient as the Hebrews, as pretending their Descent to have been from Ismael: Their Inge∣nuity and Language have been much commend∣ed: Their ancient Writings have almost all the Letters joined together; but one Elcabil was necessitated to invent and introduce the Points into their Language, for the easier reading of Arabick: Some of them they place above, and others below the Words. Kinslenius in his E∣pistle Dedicatory to the Emperor Rodolphus, speaking of this Costom, seems to be of Opinion, that the Arabs did not admit of these Points into their Writings, till such time as they had Com∣merce with the People of Europe: The Ancient Arabick Character was called Cuphick: The most Ancient is the thickest and largest, the other be∣ing less both ways. That which the Tartars make use of at this Day, appears closer, smaller, and more bended than the others.

The Egyptian Language had the Forms of Ani∣mals in it, being mysterious Symbols, that ser∣ved to conceal and involve in Obscurity all the Secrets of their Theology: They called them Hieroglyphicks: And many Obelisks or Tombs are still to be found inscribed with such Cha∣racters, and Hieroglyphical Figures; the Words of this Language express the Nature and Pro∣priety of all Things.

The Coptick, which was the Language of E∣gypt before the Greek, is a singular Tongue, and independent of all others, according to the Opi∣nion of Kircher. Salmasius says, That the Word Coptick, comes from a Town called Coptos, whose Inhabitants had retained part of the An∣cient Language: The same Person in another place is of Opinion, That this Name was taken from the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the which is con∣firmed also by Father Vansleb, although he attri∣butes the Origine thereof to Coptos the Grand∣son of Noak; there are still, says he, some of the Descendants of these first Egyptians in be∣ing, who speak this Language: In the mean time, it may be said, that the same hath been lost many Ages ago. A Grammar and Vocabu∣lary were found in the famous Monastery of St. Anthony, written in this Language, whose Characters are somewhat like the Ancient Greek: The Modern Copticks have no other Language than the vulgar Egyptian Dialect, that is inter∣mix'd with Turkish and Arabick: Father Kircher will have the Ancient Coptick to have been al∣tered by the Greek Tongue, from which it hath borrowed divers Words and Characters.

The Etrurian Tongue has some Characters that are like enough to the Latin, and the Wri∣ting thereof is from the Right to the Left. Eu∣gubinus has given us an Inscription in this Lan∣guage, which has been found to have been of Fifty Years standing before Sylla's Time; the Romans were very Curious to know this Lan∣guage, and they used all their Endeavour to learn it.

The Characters of the Greek Tongue have not changed so much as those of other Langua∣ges; the First and the most Ancient of them are more square, and come near those of their Original, which is the Phaencian or Hebrew; seeing that, according to the Authority of He∣rodotus, the first Characters that were intro∣duced into Ionia, were very near the same. Pliny speaking of the Greek Characters, after he had said that they were like the Roman Letters used in his Time, cites no other Example for it, but an old Inscription upon a Brass Plate, which Vespatian and Titus had given to the Publick Li∣brary: The Ancient Greek Characters, says he, are almost like unto the Latin ones of our Days, witness that old brazen Plate, taken out of the Temple at Delphos, which may be now seen in the Library of the Palace, dedicated by the Em∣perors to Minerva.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This certainly was the Form of the Ancient Greek Characters, whereof Pliny and others speak; for 'tis certain, that the Ancient Greci∣ans knew no other Letters but Capitals; and John Lascary, a Greek by Birth, confirms it in a Preface of his to a Collection of Greek Epigrams, printed at Florence in Capital Letters, in the Year, 1484. The Pointing and Distinguishing of Words, were not in use in those Old Times; which continued in a manner to the 174 Olym∣piad, according to the Testimony of Lipsius and Leo Allatius: Its observed from the most Ancient Monuments, that the Greeks did not divide their Discourses at any time, but for the Perfecting and Compleating of the Sence of them: They

did not put many Words into the same Line, but began another with a new Sentence; as may be seen by the Inscriptions of the Earl of Arundel; insomuch, that they did not write a∣long at all as we do, but by way of Articles: Suidas speaks of a Way of Writing, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Boustrophidon, being as much as to say, done in Lines like unto those made by Oxen when they plough. Pausanias confirms the same Thing in a Description he gives of the Coffer of Cypselus, that was in Juno's Temple, in the City of Elis: There was upon this Chest, says he, some Inscriptions engraved in old Characters and streight Lines: There were also some others done after the Way which the Greeks call Boustrophidon, because the Second Verse immediately follows the First, and joins it in the same Manner as the Races in the Stadia or Circus are redoubled. Some Authors are of Opinion, that the Sentences so distinguished and separated by Lines, have been continued even long after the Use of Accents and Points had been introduced, as may be seen in Diogenes Laertius: Aristophanes, a Grammarian of Bizan∣tium, was the first that brought them up, toward the 150 Olympiad, in the Reigns of Philopater and Euergetes, Kings of Egypt, Two Hundred Years before Christ's Nativity.

The Latin Tongue, like the rest, has had its Increase and Revolutions: The same Thing hath befell its Characters, as may be observed from the most ancient Inscriptions, and those which have succeeded them, even before the Destructi∣on of the Empire: As the Characters of that In∣scription of Duilius, published by Father Sir∣mond, do come nearer their Origin, so they have a little more of the Etrurian and Greek in them: They discover the Shaking-hand of a Peo∣ple who did yet but begin: Those Seven Latin Volumes that were found in Numa's Tomb, were not writ in this Character; seeing Quin∣tilian assures us, there were but very few Let∣ters in those early Times, whose Shape and Pow∣er were of a different kind; and the Emperor Claudius procured no small Benefit to himself, in introducing the Eolick Letter 〈◊〉〈◊〉 Tacitus in the 10th Book of his Annals, speaking of the Form of the Roman Letters, says, they were like unto the most ancient Greek Characters, which were Capitals.

LINUS,

the Son of Apollo, and Terpsichore, or of Mercury, and the Nymph Ʋrania, was a famous Musician, and Master to Orpheus: Hercules killed him with his own Harp for ridiculing him: Of this Name was a Theban Poet, that first brought Letters from Phaenicia into Greece. Her∣modorus the Platonick, C. 2. Of his Discourses, says, He wrote a Tract in Verse about the Crea∣tion of the World, the Course of the Sun and Moon, and the Generation of Animals: He was killed with an Arrow shot at him by Apollo.

LITARE,

and Litatio; Terms used at the Ancient Sacrifices, to intimate, That the Sacrifice was over, and the Gods made propitious. Litare, says Macrobius, L. 3. Saturnaliorum, C. 5. Est Sacrificio facto placare Numen. 'Tis to appease God by Sacrifice. Suetonius also speaking con∣cerning Julius Caesar, that he could not offer one favourable Sacrifice, on the Day wherein he was slain in the Senate, makes use of this Latin Ex∣pression; Dein pluribus Hostiis Caesis cum litare non posset, introiit in Cariam, spretâ Religione; af∣ter he had offered many Sacrifices, and could not find the God's favourable, he gave over and went into the Senate, in Contempt of Religion: The said Author does again make use of the same Expressions in the Life of Augustus; Sacri∣ficio non Litante; that is, not being able to ap∣pease the Gods, nor to make them propitious by his Sacrifices.

LITERA;

a Letter; Figure, Character, or Stroak of the Pen, which Men have agreed upon to signifie something, and the Joyning whereof makes their Thoughts known to one another: From these Letters, are, as I may say, miracu∣lously sprung a Million of different Words: They may be called the Elements of Speech, the Sacred Atoms, out of which is formed the vast World of Sciences; and the faithful Gar∣dians of what is most precious amongst Men. Without them the Original of the World would have been but confusedly known, and the most celebrated Actions would be buried in profound Oblivion.

The Alphabet of every Language is composed of a certain Number of these Letters or Cha∣racters, which have a different Sound, Form and Signification: The English and Greek have each 24 Letters; the Latin commonly 23, and the Hebrew 22 without Points. The Art of Writing has not been perfected all at once, several Ages were required to supply what was defective in those Shapes of Animals, the Ancients used, as may appear by Tacitus. The Egyptians, accord∣ing to his Account, believed themselves to be the Inventers of it; but 'tis more likely that the Hebrews, or as almost all the Ancients call them, the Chaldeans or Phaenicians, were their Masters, as we learn from that Verse in Lucan:

Phaenices primi, famae si creditur, Ausi Mansuram rudibus vocem signare Figuris.

Whence it was that those Letters were called Phaenician ones by the Greeks. Yet Diodorus Si∣culus reports, that that was certain, and that it was only believed, that they did not invent, but change the Form of Letters; which is not unlikely, since Quintus Curtius says of them, if the Relation is to be believed, that they were the first that invented Letters, and shewed the Use of them: St. Augustine also, with many

others, is of Opinion, that the People of God had learned them of the first Fathers, as of Moses: And that before the Deluge it self, the first Characters, according to Josephus, had been engraven upon Pillars, which Seth caused to be erected in Syria, for the Preservation of the Sciences he had discovered: This agrees with what Pliny says concerning the Assyrian Letters, that they are no other than the Hebrew or Chal∣dean; As for my self, says that Author, I be∣lieve the Assyrian Letters were always in being. Hyginus attributes to the Distinies the Inventi∣on of the following Greek Letters, A, B, H, I, T, Γ. And 'tis for that Reason Martianus Capella calls them the Secretaries of Heaven.

Josephus, in the Beginning of his Jewish An∣tiquities, rejecting the Opinion of the Greeks and Egyptians, will have us to believe, that the Gre∣cians came very late to the Knowledge of Let∣ters, that they received them from the Phaenici∣ans, and not from Cadmus, seeing at that time there were no Inscriptions found in the Temples of their Gods, nor in the publick Places; it be∣ing certain, the Greeks had nothing of greater Antiquity, than the Works of Homer; tho' Ci∣cero in his Orator, entituled Brutus, tells us, they had Poets more ancient than Homer, who con∣tented themselves with rehearsing their Poems by heart, because they had not yet found out the Use of Writing, or of Letters. Pliny, Lib. 7. Chap. ••6. will have the most ancient Letters to have been the Assyrian, and that Cadmus about the Year of the World 2520, above 250 Years before the Trojan War, brought Sixteen of them from Phaenicia into Greece, viz. A, B, C, D, E, G, I, L, M, N, O, P, R, S, T, Ʋ, to which Palamedes, du∣ring the Trojan War, had added Four, Θ, Ξ, φ, T. Herodotus will have it, That the Phaenicians, who came with Cadmus into Greece, brought Writing Characters thither; which Diodorus Si∣mulus also affirms; but at the same time he shews these Letters were not the same which Cadmus brought with him, seeing they had had them there before the Deluge of Deucalion, and that he did no more than revive the Use of them. Eupolemius attributes the first Invention of Let∣ters to Moses, who gave them to the Jews long before Cadmus his Time, and the Jews to the Phaenicians, who were their Neighbours: Philo the Jew ascribes them to Abraham a long Time before Moses; and Josephus in the First Book of his Antiquities, carries the Matter still farther, as high as Adam's Children, even to Seth, who engraved the Characters thereof upon Two Pillars.

Moses his first Characters were not those He∣brew ones used now, which were invented by Ezra after the Babilonish Captivity, but those which were called Samaritan, according to St. Jerome, in his Preface to the Book of Kings: And this is agreeable to the Sentiments of some Rabbins, who ground the same upon the Sama∣ritans, having always the Law of Moses written in the Five Books, called the Pentateuch, in their own Characters, and that the same were inscri∣bed upon ancient Medals of Gold and Silver, which were found in Jerusalem, and divers other Parts of Palesline. But this Opinion is not without its Difficulty; as may be seen by the Talmud, where Marsuka says, that the Law was first given to the Children of Israel in Hebrew Characters, but that afterwards Ezra put it in∣to the Aramean Tongue, and Assyrian Characters. There are some Authors who maintain, that Moses made use of two sorts of Characters, one, which is the Hebrew, for Sacred Things, and the other, which is the Samaritan, for pro∣phane Matters, and of which last the Chaldeans made use, and that the Greek and Latin Cha∣racters were formed of these; the last of which being no other than the Greek Capitals, accord∣ing to the Testimony of Pliny, who proves it by an ancient Inscription engraven upon Brass, and brought from Delphos to Rome.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And he says in Chap. 56. These were Assyrian Letters, or according to some Authors, Syriac: But they are rather Samaritan, which, besides the Aleph and Jod, are so like the Greek and La∣tin ones, if they be considered and taken upside down, that they are almost the same thing. Eu∣sebius confirms the same Matter by the Greeks own Denomination, or Imitation of Caldaism therein, by their adding an A, as in Alpha in∣stead of Aleph, Beta for Beth, Gamma for Gimel, Delta for Deleth, &c.

Simonides, Evander and Demaratus were the first that brought Letters into Italy, the one from Arcadia, and the other from Corinth, the last into Tuscany, and the other to that Part of the Country where he settled: In a Word, the ancient Greek Letters were very like ours, but we had but a very few of them at first; the rest were since added. The Emperor Claudins, in Imitation of the Ancients, invented Three Let∣ters, that continued in Use during his Reign, and were abolish'd after his Death: The Form of them are still to be seen in the Temples, and other publick Places of Rome, upon the Copper Plates, whereon the Decrees of the Senate were engraven.

The Hebrews made a Division of their Let∣ters into Guttural, viz. ab, cb, gn, Dental z, s, r, Labial b, m, n, p, and those of the Tongue, viz. d, t, l, n. Crinitus says, Moses in∣vented the Hebrew Letters, Abraham the Sy∣riac and Chaldee; the Phaenicians those of Attica, (••ighteen whereof Cadmus brought into Greece, and which the Pelasgi carried into Italy) and Ni∣costrates the Latin Letters.

The Egyptians instead of Letters used the Fi∣gures of Animals, and of Birds, which they cal∣led Hieroglyphicks, and were invented by Isis.

The Gothick or Toledo Letters were invented by Guesila, Bishop of the Goths.

The Letters, F, G, H, K, Q, X, Y, Z, were formerly not known to the Romans, as is proved by Claudius Dausquias in his Orthogra∣phy, wherein he shews the Origin of Letters.

The Grammarians distinguish Letters into Vowels and Consonants; into Mutes, double Letters, Liquids, and Characteristicks. They reckon Six Vowels, A, E, I, O, Ʋ, and Y, they are thus called, because they have a distinct Sound of themselves, and can alone form a Syllable, There are Eighteen Consonants, who require the Help of a Vowel in order to the Forming of an Articulate Sound, and Compo∣sing a Syllable. Of the Eighteen Consonants the X and the Z, according to the Ancients Way of Pronouncing them, are properly no more than Abbreviations; the X, being no∣thing else but a C, and an S; and the Z, a D, and an S; and for this Reason, they are called double Letters.

King Chilperic had a Mind to introduce all the double Greek Letters into the French Alphabet, that so by one single Character they might express the th, ch, ph, ps; and this was put in Practise during his Reign, according to the Testimony of Gregory of Tours.

Of the Sixteen Consonants which remain, there are Four which they called Liquids or Fluent ones, viz. L, R, M, N; tho' strictly speaking, there are no more than the L and the R, which deserve this Name: the other two especially the M, being but very little liquid: There are Ten of them which may be called Mutes, and may be divided into Three Clas∣seles, according to the Affinity they have one to another.

Mutes,

• B, P, F, V,
• C, Q, G, I,
• D, T,

As for the other two, the S makes a Class by it self, unless the two double ones X and Z be joined thereunto, because it makes up the principal Part of them: As for the H 'tis no more than an Aspiration, altho' for that Rea∣son it ought not to be struck out of the Num∣ber of Letters.

Of Vowels in general.

There is nothing wherein we have more changed the Pronunciation of the Ancients, than in them, for we do not continue to take Notice of the Distinction between long and short Vowels, whereon depends all the Quantities of Syllables, excepting those who are long by Position; thus in pronouncing of Amabamm and Circumdabam, one may easily see that mā is long in the first Word, and dā short in the se∣cond: But in pronouncing Dabam or Stabem, you cannot conceive whether the first Syllable of either of them be long or short: but the Ancients in their Pronounciation made an ex∣act Distinction between all the long and all the short Vowels, where-ever they met with them. They also observed this Distinction in their Writing, between long and short Vowels, wherein they often doubled the Vowel to de∣note a long Syllable: Which is testified by Quintilian to have continued in Use to the Time of Attius. They also sometimes placed the Letter H between the said double Vowel, to render the Pronounciation thereof the stron∣ger, as Abala was put for Ala; and 'tis for this Reason, that we likewise find among the An∣cients Mehe put for mee or me; and mebecum put for mecum, and the same we do when we say, vehemens for veemens, and mihi for mi and mii of the Ancients. But afterwards in order to abridge the same, they have thought it e∣nough to draw a Line only above the said Vo∣wel, to shew it was long; which being not un∣derstood by the Transcribers, they have taken this Line for the Abbreviation of a Letter, which is the Cause, that we meet with totiens for toties, vicensimus for vicesimus, formonsus for formosus, aquonsus for aquosus, and the like; they being ignorant that among the Ancients the said Line was of no other Use than to de∣note the Quantity of the Syllable.

Of Vowels in particular.

The Three first, viz. A, E, I, are called o∣pen Vowels, because they are pronounced with a more open and full Mouth than the others. The Three last Vowels are O, V, and the Greek T, and are named close Vowels, because they are pronounced with a closer and smaller Mouth than the foregoing ones.

The Dipthongs, which Lipsius calls Bivocales, double Vowels, are pronounced with a double Sound, as their Names do import; altho' both the Vowels are not heard equally or alike, be∣cause the one is sometimes weaker and the other stronger. They reckon Eight of them in La∣tin, viz. Ae, Ai, Au, Ei, Eu, Oe, Oi, Ʋi.

Of Consonants.

They reckon Eighteen Consonants in all who require a Vowel to be joined to them in order to the Forming of an Articulate Sound and com∣posing a Syllable; they are divided into Liquids and Mutes, into hissing and aspirated Con∣sonants.

There are Four Liquid or Fluent Letters, that is, such as pass quickly and easily, viz. L, R, M, N. L and R have so great an Affinity be∣tween them, that those, who would pronounce the R, cannot do it, because 'tis very harsh, and falls naturally into the L: From whence pro∣ceeds the mutual Change that has been between these Two Letters, for 'twas not the Athenians

alone that said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but the Latins used Cantherus for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and con∣slacuit for confracuit. The M has a dull Sound, and is pronounced with the outermost Parts of the Lips, from whence it has been called Mu∣giens Littera; it is drown'd often in Prose, as also sometimes in Verse. In the Law Restitutu' iri is put for Restitutum iri: The N on the Con∣trary was called Tinnieus Littera, because it had a clearer and sharper Sound, and sounded against the ••allate of the Mouth.

Those Consonants are called Mutes, which have a duller and less distinct sound than the rest. The B and the P are so like one another, that in the Opinion of Quintilian, concerning the Word Obtinuit, Reason would have him use a B, but his Ears could hear no other Sound than a P, Optinuit; for which Cause we see both by anci∣ent Inscriptions, and old Glosses, that these Two Letters have been often confounded, as apsens has been put for absens, obtimus for optimus; and the Germans to this Day say, ponum vinum for bonum vinum; these Two Letters have always had that in common, that they often slip in∣to Words without any need of them, as absporto put for asporto. The Letter F was pronounced as the Greek φ, but not with so strong an Aspi∣ration, according to the Testimony of Terren∣tianus. The Vah or V Consonant had a more plain Pronunciation, but with less Respiration than we now use it. The C and the Q are so very like one another, that several Grammarians have been minded to reject the Q as a superflu∣ous Letter, pretending that the C and the Ʋ were sufficient to express what we intend by a Q; but there is no reason why they should reject the Q, as Varro does, according to the Relation of Censorinus, and Licinius Calvus according to that of Victorinus; for 'tis still useful since it serves to join the two Vowels that follow into one Syllable, whereas the C denotes their being divided; and this is that which makes a Diffe∣rence between the Nominative, Qui, and the Da∣tive, Cui. D is nothing but a Diminution of T, as the G is of C, according to Quintilian, and these two Letters are so very like, that by rea∣son thereof, they are often found to be put one for another, as at for ad; which gives Quintilian occasion to laugh at those who make a Scruple of writing one indifferently for the other, as set for sed, haut for haud, atque for adque are to be met with in Inscriptions, and elsewhere.

In the French Tongue they write voit with a t, tho' it be derived from the Word Videt, and as often as the D is in the End of a Word, and that the succeeding Word begins with a Vowel, or an H that is not pronounced by way of Aspi∣ration, they sound it as a T; for Example, they pronounce it un grant Homme, tho' they write it un grand Homme. In every Thing else, they, as well as the English, have almost intirely retained the Pronunciation of the said two Let∣ters, saving that they soften the T very much when 'tis joined with an I before another Vowel, where they make it to sound very near like un∣to the S of the Ancients, as Pronuntio is sound∣ed, as if it were written Pronunsio. The S they call an hissing Letter, by reason of the Sound it has. The same has been variously received among the Ancients, some having rejected it very much while others did as much affect it: Pindar in a manner lays it aside in all his Verses: Quintilian says, 'tis harsh, and makes an ill Sound in the Conjunction of Words, whence it came to pass that many times it was entirely rejected: Plautus, Terence, and others using to write in this manner, Dignu' omnibu', and the like: Some of the Latins changed this Letter into a T; in Imitation of the Athenians, using Mertare for Mersare: Whereas others on the Contrary af∣fected the Use of it every where, as Casmenae was put for Camenae, Dusmosae for Dumosae: And Quintilian bears witness, that from Cicero's Time, and so onward, the same Letter was of∣ten doubled in the middle of Words, as may be instanced in Caussa, Divissiones, &c. But be it as it will, 'tis certain, that this Letter is harsh, if it be hissed out too much, or have too great a Train to follow it, and this has obliged the French to soften it to that degree, that when the same happens to fall between two Vowels they pronounce it like an Z.

The X sometimes is put with the C, as in the Words vicxit, juncxit, and the like; and many times with S, as you see in Capadoxs, Conjunxs, &c. St. Isidore testifies, that this Letter was not in use before the Reign of Augustus, and Victorinus says, Nigidius would never make use of it; and for the Z it was pronounced much more softly than the X; tho' the said Pronunciation was not altogether the same as it is at this Day, where∣in we give it but one half of an S, as in the Word Mezentius.

There has been a Dispute among Gramma∣rians, whether the H should be reckoned in the Number of Letters or no; because, say they, 'tis no more than an Aspiration.

It must be confest, the H is no more than an Aspiration, yet that does not hinder it to be a real Letter, which may be seen by what has been said before concerning the H.

The Romans made use of the Letters of the Alphabet only to denote their proper Names, and to abridge divers Words in their Inscriptions and ancient Monuments. A alone signified Aulus, from the Verb alo, he having been born Diis alentibus: In Judicial Proceedings it stood for absolvo; I discharge the Person accused: In the Assemblies for antiquo, I reject the Law proposed to be passed. A stood for Augustus: A A for Augusti, &c. C stood for Caius, he being so called from the Joy conceived by his Parents

at his Birth. C was used for Caesar, coming from the Verb Caedo, because his Mother's Body was cut open to bring him forth: C stood also for Consul, and C C for Consules, &c. D signi∣fied Decimus or Decius; that is, one born on the Tenth Day. L stood for Lucius, the Light, because the first Person that bore this Name was born at break of Day. M exprest Marcus, being as much as to say, one born in the Month of March, and this Letter with an Acute marked thus M' or with a Comma thus M' sig∣nifies Manius, that is, one born in the Morning, or rather, one that is all Good; the Contrary whereof is, Immanis, wicked, cruel, &c. N signifies Nepos, a Grandson. P implies Publius, from the Word Pubes, or Populus People. Q stands for Quintus. that is, the fifth Son of the Family, or Quaestor, a Treasurer, or Quirites, Cit∣tizens of Rome. T stands for Titus, from the Word Tueri, being as much as to say, the De∣fender or Preserver of ones Country, and the same Letters also of the Alphabet turned topsie∣turvey denoted the proper Names of the Ro∣man Ladies, W being put for Marca, and C for Caia.

They sometimes doubled the Letters of their Alphabet with the same Design, as A. P. signified Appius, which is derived from the Sabine Word Attius; for Attius Claudius was the first that was banished out of his Country that came to Rome, and changed his Name from Attius, to that of Appius Claudius. Cn signified as much as Cneus, that is, Naevus, from some Mark or Mole upon his Body. M F signified Marci Filius, the Son of Marck. M N denoted Marci Nepos; the Grandson of Marcus. P C signified Patres Conscripti; the Senators of Rome. P Q signi∣fied Populus Romanus; the Romans. R P was put for Respubiica; the Common-wealth. S C was used for Senatûs Consultum, the Order or Decree of the Senate. S P stands for Spurius, which denotes somewhat that was base in ones Birth, or that the Person was not legitimate. Ti, is put for Tiberius, as having been born near the Tiber. Cos. is put for Consul. Coss. for Consules in the Plural Number. S. P. Q. R. stands for Senatus, Populusque Romanus; the Senate and People of Rome. It is also found that the same Letter doubled serves to increase the Sig∣nification of a Word, or to signifie a Superlative Degree. Thus B. B. stands for bene bene: F. F. for fortissimè or felicissimè. L. L. for Iubentissimè, &c.

The Ancients, before Parchment was invent∣ed, wrote only on one fide, because the Leaves of the Tree, which they called Papyrus, whereon they wrote, were so thin, that the Back-side could not bear Ink: They did the same Thing, when they began to use Parchment, and as the Leaves thereof were very long and large, they were obliged to roll them up, and close them with a Boss made of Bone, Horn, or Ivory, like a Navel: And from thence came the Word Volume, from the Verb volvo, and this other La∣tin Phrase, ad umbilicum opus perductum; that is, a Business finish'd; for the same was closed up with this Boss or Stud: To write otherwise, was so very contrary to Custom; that when they were minded to ridicule any one, who was te∣dious, they said he wrote on both sides, and ne∣ver made an end. This Invention of Parchment is older than some Authors make it to be; since Herodotus relates, that the Ionians, who recei∣ved the Use of Letters from the Phoenicians, cal∣led the Skins of Beasts, Books; because they made use of them sometimes to write upon, and because a Treaty made between the old Ro∣mans and the Gabii, a People of Latium, was written in Antique Letters, upon an Ox his Hide, wherewith they covered a Wooden Shield, as Dionysius of Halicarnassus, informs us; they made use almost of all sorts of Things to write upon, as the Barks of Trees, Boards covered with Wax, or the like: Brass was also used on which the Spartans wrote to Simon, High Priest of the Jews; scripserunt ad cum, saith the Scripture, in Tabulis aereis: They wrote also up∣on Ivory, as Ʋlpian informs us, Libris Elephanti∣nis; upon Goat-skins, and the Entraiis of Animals, according to Herodotus, Cedrenus, and Zonaras; who relate, that there was in the Library at Constantinople, Homer's Iliads wrote in Gold Characters upon the Intestine of a Dragon, an 120 Foot in length. The Lombards, after their Irruption into Italy, wrote upon Wooden Ta∣bles, or Boards, that were very thin, whereon they drew Letters, as easily as upon Wax: Apuleius, in divers places, speaks of Linnea Books, Libri lintei, which were so valuable that they made no use of them but to record the Actions of the Roman Emperors; which were deposited in the Temple of Juno Moneta: They at first made use of a Stile to draw the Letters with; but afterwards Ink came in Fashion and the same was of divers Colours, even of Gold and Enamel. Pliny speaks of a Kind of pecu∣liar Ink for Books, which was mixt with some Wormwood-Juice to preserve them from Rats.

The Custom of using Gold is very ancient, seeing a certain Author hath given us an Ac∣count, that one of Pindar's Odes, which was the Seventh, was writ in Gold Characters, and kept in the Temple of Minerva: Silver was also in Use; but Purple was reserved for the Em∣perors only.

LITHOSTROTON;

a Pavement of Mosaick-Work, which begun to be in Use in Rome in Sylla's Time, who made one thereof at Preneste in the Temple of Fortune, about 170 Years before our Saviour's Nativity: This Word signifies only in Greek a Stone Pavement; but by it must be understood, such Pavements

as are made of small Stones joined together and as it were enchased in the Cement, representing different Figures by the Variety of their Co∣lours and Ordering: At last the same came in Fashion in Rooms, and they wainscoted the Walls of Palaces and of Temples therewith: there is at Lyons an old Church dedicated to St. Ireneus, that is all paved with Mosaick-work, where may be still seen Images, of Rhetorick, Logick and Prudence. The Pieces whereof Mosaick-work was made, M, Perrault says, in his Commentary upon Vitruvius, should be cubi∣cal, or come near unto a cubical Form, that so they might joyn exactly one with another, and be able to imitate all the Figures, and Shado∣wings of Painting; every small Stone used there∣in having but one Colour, as well as the Stitches of Needle-work Tapestry.

LITUUS;

this was a Staff belonging to the Augurs, bending inwardly at Top, some∣what like a Bishop's Crosier, but shorter: It was the Ensign of their Office.

LIVIA;

was of the illustrious Family of the Claudii, who by several Adoptions had pas∣sed into that of the Livii and Julii; for her Fa∣ther was adopted into the Family of the Livii, and her self into that of the Caesars: She was first married to the Emperor Tiberius his Fa∣ther: But Augustus being smitten with her Beau∣ty would have her for his Wife, and tho' she∣were then with Child, forced her away from her Husband: By her first Marriage she had Tibe∣rius and Drusus. Historians accuse her of poi∣soning Augustus, in order to raise her Son Tibe∣rius to the Throne: She died at a great Age in the Consulship of Rubellius and Fusius surna∣med Geminus.

LIXA;

a Town in Mauritania, where, ac∣cording to the Fable, stood the Palace of Ante∣us, whom Hercules squeezed to Death between his Arms; as also the Gardens of the Hesperides, where grew the golden Apples that were guard∣ed by a Dragon.

LUCARIA;

was a Feast which was cele∣brated at Rome on the Eighteenth of July, in Memory of the Flight of the Romans into a great Wood near the River Allia, where they made their Escape: Plutarch says, the Actors were paid that Day, the Money which arose from the Felling of Wood.

LUCINA;

Ovid derives her Name from Lucus, or rather Lux, because 'twas by her Help they believed Infants were brought forth.

Cratia Lucinae, dedit haec tibi Nomina Lucus; Aut quia Principium tu Dea Lucis habes.

The Poets attributed to Diana the Functions of Lucina, and they thought 'twas she that was invoked under the Name of Lucina: Martial confounds the one with the other, and so does Horace.

Ritè maturos aperire partus Lenis Ilithyia, tuere Matres; Sive tu Lucina probas vocari, Seu Genitalis. Diva, producas Sobolem.—

The Women cried to her, when they were in Labour, because she presided over Lyings-in; Juno Lucina, fer Opem. Ter.

LUCRETIA;

the Daughter of Spurius Lucretius, who married Collatinus; her extraor∣dinary Beauty made Sextus Tarquinius, attempt to ravish her in the Absence of her Husband: But this vertuous Lady being not able to bear that Indignity, went to her Father and the People of Rome to have Justice done her, then stabbed her self with a Dagger, that she might not survive the Disgrace: This Sight did so af∣fect the Romans, that they cried out for Liberty, and drove King Tarquin out of Rome, and erected a Sort of Government that had something both of Aristocracy and Democracy in it; for which End they created Two Consuls to govern the Commonwealth.

LUCTA;

was one of the bodily Exercises used among the Athenians, being an Encounter between Two Men only, for a Trial of Strength, and wherein each endeavoured to give the other a Fall: This sort of Combating, and the Prize appointed for the Conqueror, they had in the Olympick Games. Lucian in his Dialogue con∣cerning the Exercises of the Body, brings in A∣narcarsis, a Scythian, speaking thus to Solon, concerning the said Exercise, where he deter∣mines how it should be done.

Anacarsss. Why do these young Men give one another the Foyl, and tumble in the Dirt like Swine, endeavouring to Stifle, and hinder each other to take breath? They anointed and sha∣ved one another at first very friendly; but sud∣denly stooping their Heads, they butt at each o∣ther like Two Rams: Then one of them hoist∣ing up his Companion, throws him violently down upon the Ground, squeezing his Throat with his Elbow, and pressing his Body with his Knees, insomuch, that I have been afraid he would have choaked him, tho' the other clapp'd him on the Shoulder, to desire him to let him go, as acknowledging himself overcome.

LUCULLUS,

an illustrious Roman, who defended the Republick, and overcame Mithri∣dates in Two pitch'd Battles: He had the Mis∣fortune to contract the Hatred of his Followers and the Soldiery, by his contemptible Usage of them: He received the Honour of Triumph, wherein never was such vast Riches seen: Mi∣thridates his Statue all of Gold, and Six Foot in Height, was carried before him, with his Buck∣ler all covered over with precious Stones. He had several Mules laden with Ingots of Gold and

Silver, and a great many rich Moveables. After he had triumphed, he retired from publick Af∣fairs, and lived the rest of his Days a delicious and voluptuous Life: He built Gardens, and stately Houses, every-where, but more particu∣larly on the Sea-side: His Magnificence and luxu∣rious Living appear'd by his Table, he having Halls on purpose for the Feasts he made, where∣in was expended more or less, according to oc∣casion; but among others, there was one which they called Apollo's Hall; where the Entertain∣ment he made cost Five Thousand Crowns: He erected a stately Library, well furnish'd with Books, that was free for any Body's perusal: Sometime before his Death he was disturbed in Mind, and put under the Care of his Brother; 'tis thought Calistenes, his Freed-man, gave him Poison, which thus distempered his Brain.

LUDI,

Games or Plays, in the Plural Num∣ber; A Term used for the Shows, and publick Representations made by the Ancients, such as the Olympick and Pythian Games were among the Greeks; and those of the Circus among the Romans: Ausonius has observed the following Difference between the Four famous Games of Greece, that Two of them were dedicated to the Gods, and Two to Heroes: Ancient Au∣thors give an Account of Three sorts of Diver∣sions, which they named Races, Combats and Shows; the First were called Iudi Equestres sive Curules, which were the Races made in the Cir∣cus, dedicated to the Sun and Neptune; the Second they called Agonales or Gymnici, which were Combats and Contests, as well of Men as Beasts, performed in the Amphitheater, and de∣dicated to Mars and Diana; the Third were named Scenici, Poetici and Musici; which con∣sisted of Tragedies, Comedies, and Balls, that were acted at the Theaters, dedicated to Venus, Bacchus, Apollo and Minerva. There was an old Decree of the Senate of Rome, that enjoyn'd the publick Plays, should be consecrated and united to the Service of the Gods: Constantine was the first who put down the Sanguinary Plays of the Amphitheater, after he was baptized: See an Ac∣count of these different sorts of Plays under their particular Heads in the Alphabet.

LUGUDUNUM,

according to Dio, Lug∣dunus by Corruption, when the Goths, in the Fourth and Fifth Centuries, ravaged the Roman Empire, and Lugdunum by way of Abbreviation; is the City of Lyons, in Gallia Narbonensis, con∣cerning which, Dio, who wrote the Roman Hi∣story in the Reign of Alexander Severus, speaks in this manner:

The Senators, says he, when they understood that Syllanus sided with Mark Antony, and were afraid left Lepidus and Lucius Plancus, should take to the same Party, they sent Deputies to them, to let them know, that the Republick had then no occasion for their Arms, that so they might contrive no ill De∣signs, and not begin any hostile Act. They re∣ceived the Senate's Orders about building a Ci∣ty for such as the Allobroges had before drove out of Vienna (a City in the Province of Nar∣bonne) and who had withdrawn themselves to a Place scituate upon the Confluence of the Rhosue and the Saone; so that fixing themselves there, they built Lyons, formerly called Lugudunum.

It was in the Year, DCCXI, from the Building of Rome, which according to the exactest Chro∣nology answers the Year XLIII. before the Co∣ming of our Saviour, that the said City was built, according to an old Inscription, by Lucius Munatius Plancus, Son of Lucius, Grandson of Lucius, Great Grandson of Lucius, Consul, Cen∣sor, and declared General of the Army a second time, one of the Seven Officers appointed to take Care of the Banquet of the Gods, who triumphed over the Rhetians, built the Temple of Saturn with the Spoils of his Enemies, made a Distribution of the Lands about Beneventum to the Soldiers, and settled Two Collonies in Gaul, one at Lyons, and the other at Aost or August, Five Leagues from Basil.

L. Munatius L. F. L. N. L. P. Plancus. Cos. Cens.
Imper. Iter. VII. Vir Epul. Triumph. Ex Rhoetis.
Aedem Saturni fecit de Manubiis, Agros
Divisit in Italia Beneventi, in Galliam
Colonias Deduxit, Lugdunum & Rauricam.

Plutarch seems to say, that Lyons is older than Plancus; his Words are these:

Adjoining un∣to the Soane, says he, there is a Mountain called Lugdunus, which took its Name upon this Occa∣sion; when Momorus and Atepomarus were expel∣led the Kingdom of Seserone, and were about to build a City upon this Hill, and by Order of the Oracle had laid the Foundation thereof, seve∣ral Ravens appeared unto them all on a sudden, with extended Wings, and covered all the neighbouring Trees, from which Sign, Momo∣rus, being skilled in the Art of Augury, na∣med the Town Lugdunum; because that a Ra∣ven in their Dialect was called Lugum, and an high Place Dunum, as Clitophon witnesseth, in L. 13. concerning the Founding of Cities.

Nothing certain can be offered concerning the Etymology of the Word Lugdunum: Some will have it, that the Place was named Lugdus, in Memory of one of the Kings of the Celtae; others, in Remembrance of a Legion under Julius Caesar that was called Lugda, and was wont to winter-quarter in this Country: Be∣canus deduces it from a German Word that sig∣nifies Fortune, Glukdunum, being as much as to

say, a fortunate Mountain: As for the Word Dunum, it is agreed, that in the ancient Gaulish Tongue it signified a Hill or Mountain: Some ancient Authors there are, who say, the Word Lug signified a Raven, in the Language of the Celtae; and that because the Mount of Fourviere, which some have thought to have been once called Corviere, was a Place frequented by Ra∣vens, the City which had been built upon the said Mountain, retained the Name thereof, af∣ter the Roman Eagles had chased them away: Some there are who say, that Lugdunum or Lucdunum, as 'tis sometimes found written, signifies as much as Lucii Dunum; the Prae∣nomen of Plancus. Lastly, Others having read in Eusebius, that at first when Lyons was built, there was a great Steel-mirrour pla∣ced upon Mount Fourviere, which by the re∣flected Rays of the Sun, taught those who came from Savoy, the Way to Lyons, which was not yet become a beaten Road; they have thought it Cause enough to affirm, the Place was so cal∣led quasi Lucis Dunum: It is true, some others who are not so credulous, but doubtful of the Truth of this Report, yet retain the same Etymology; tho' they deduce it from Mount Four∣viere's being opposite to the Sun-beams, when it rises.

As the Romans were the Fathers of this City, they also were the People who from Time to Time took Care for the Beautifying of it; Au∣gustus who saw it begin to flourish in the Time he was projecting to set up his Monarchical Au∣thority, resided there for Three Years; during which Space, it's Inhabitants received many Fa∣vours from him, as well as the rest of Gaul, who as a Mark of their Acknowledgement built him a Temple at the Joint-charge of Sixty Gaulish Nations, with as many Statues appertaining thereto as bore the Titles of each of the said Na∣tions; and this Temple, according to Strabo, was scituated before the City of Lyons, at the Place where the two Rivers meet. Three Hun∣dred Augurs, and Sixty Haruspices, or South-sayers served there, as may be gathered from the ancient Inscriptions still remaining: It was in this Temple that the Emperor Caligula set up those Academick Plays, of which Suetonius makes mention, whither so many Orators and Poets came from several Parts of the World, to set forth their Eloquence: It was ordered, that he that did not win the Prize, should be plunged into the Saone, if he had not rather chuse to blot out his Writings with his Tongue. This gave Juvenal Occasion to make the Fear of an Orator who went to make an Harangue before the Altar at Lyons to be exceeding great.

Palleat, ut nudis pressit qui calcibus anguem, Aut Lugdunensem Rhetor dicturus ad aram.

In this City was established not only the Ex∣chequer of the Gauls, but almost of all the Ro∣man Empire, and there was a Mint for the Coi∣ning of Money set up there, that circulated through the whole Empire.

LUNA,

the Moon according to the Fable: Here take what Lucian writes concerning her in one of his Dialogues entituled Icaromenippus; he brings in Menippus, saying, that having been one Day transported into the Globe of the Moon, she called to him with a clear and feminine Voice, and desired him to make a Representa∣tion unto Jupiter of the impertinent Curiosity of the Philosophers, who would know all she had within her, and give a Reason for her various Changes: For one said, She was inhabited, as the Earth was; another, That she hung in the Air, like unto a Mirrour; a third, That all her Light was borrowed from the Sun: Nay, they, were so bold, as to go about to take Measure of her, as if they would make her a Suit of Cloaths. The same Lucian tells us in another Place, That the Moon is a round and bright Island, hung in the Air, and is inhabited, of which Endymion is King. Apuleius calls the Moon the Sun of the Night, Lunam solis aemu∣lam, noctis Decus, and says, She shines in the midst of the Stars, as their Queen, whence comes that Saying of Horace, Syderum Regina bicornis The Scripture says, God made Two great Lights or Luminaries; the one to rule the Day, and the other the Night. Aristotle tells us, the People honoured the Moon as if she were another Sun, because she participates and comes most near unto her: And Pliny informs us, that Endymion spent Part of his Life in observing this Luminary, from whence sprung the Fable of his being ena∣moured on her. Vossius sets forth at large, that the Moon is the same as Venus Ʋrania, or Venus Caelestis, that was first famous amongst the Assy∣rians afterwards the Worshipping of her was introduced into Phaenicia and Cyprus, from whence it was brought to Greece, Africa, Italy, and the remotest Nations of Europe. Diana was also the Moon; for the Name Diana, seems to have come from Diva Jana. Thus the Sun was cal∣led Janus, and the Moon Jana, according to Varro: Nunquam audivisti rure, Octavo Janam Lunam, &c. Et tamen quaedam melius fieri post octavam Janam Lunam: Diana was made to pre∣side over the Exercise of Hunting, because she chased away the Night by the Favour of the Moon's Rays. St. Jerome says, Diana of E∣phesus was pictured with many Breasts, which is proper enough for the Moon, in or∣der to the common Nurture of Animals: Dia∣na presided over Child-bearing; because 'tis the Moon that forms the Months, and regu∣lates the Times of Women's Lying-in: Thus Cicero speaks of it, Lib. 2. de Nat. Deor. Alhi∣betur ad partus, quod ij maturescunt, aut septem

nonnuquam, aut plerumque novem Lunae cursibus. Plutarch says, The Elizian Fields were the upper part of the Moon; that that Part of the Moon which looked towards the Earth, was called Pro∣scrpina and Antichthon; that the Genii and Doe∣mons inhabit the Moon, and come down to de∣liver Oracles, or to assist at Festival Days; that the Moon does upon no other Account incessant∣ly turn about in order to rejoyn the Sun, but from a Motive of the Love she bears this com∣mon Father of Light; and that undefiled Souls fly about the Globe of the Moon, which is the same as Lucina and Diana.

The Moon, at Caran in Mesopotamia was e∣steemed for a God, and usually called Lunus, and not Luna. Thus Spartian speaks of it:

As we have made mention, says he, of the God Lunus, you must know, that the Learned have left it to us upon Record, and that the Inhabi∣tants of Caran think to this very Day, that such as believe the Moon is a Goddess and not a God, will be their Wives Slaves as long as they live; but that those on the Contrary who e∣steem her to be a God, will ever be Masters of their Wives, and will never be overcome by their Artifices: Wherefore, continues the same Author, tho' the Assyrians and Egyptians call her by a Feminine Name; yet in their Mysteries of Religion, they take Care to reverence her continually as a God. And there are still re∣maining several Medals of the Nysaeans, Magne∣sians, and other Greek Nations, who represent the Moon to us in the Dress, and under the Name of a Man, and covered with an Armenian Bonnet.

The Moon is one of the Seven Planets, and the nighest to the Earth: She goes round the Zodiack in 27 Days, 7 Hours, and 41 Minutes, and does not overtake the Sun in less than 29 Days, 12 Hours, and 44 Minutes. The first Motion is her Periodical Course; the second is, the Synodical or Course of Conjunction; there is a third they call a Course of Illumination, during which she appears to us, which is for 26 Days and 12 Hours. The Moon is a spheri∣cal and dark Body, which has no other Light than what is reflected upon her from the Sun: Her Spots proceed from the Unevenness of her Surface: The Arabians and Egyptians attribu∣ted 28 Houses to her, which are explained in the Oedipus of Father Kircher: The different Ap¦pearances of the Moon's Light, according to the Scituation thereof in respect to the Earth and Sun, are called Phases: She is called the new Moon, when she proceeds from under the Rays of the Sun, or its Conjunction with it: The old Moon, when she is upon the Decline or in the Wam: the full Moon, when she is in its Opposition. The Ancients were superstitiously guilty of ma∣king great Lamentations during the Ecclipse of the Moon, and the Romans made many mourn∣ful Noises upon the said Occasion.

LUPERCI

and Lupercalia: The Luperci were the Priests of Pan, God of the Arcadians, surnamed Lycaeus, the Son of Mercury and Pene∣lope, and God of Shepherds. Authors do not agree concerning the Manner of instituting these Priests, nor their Sacrifices and Ceremonies ob∣served at Rome in Honour of God Pan. Some refer it to Romulus, and others with more Like∣lihood to Evander King of Arcadia, who having been miserably driven out of his Country, came into the Territories of the Latins, where he was not only favourably entertained by Faunus, who was then King there, but also received Part of his Territories from him, so as that he was free to settle himself towards Mount Palatine, where he built a small City and Temple, which he dedicated to Pan the Lycaean, at the Foot of the said Mountain, with a Statue erected in Honour of him, which was covered with a Goat's skin, like the Dress of the Shepherds of those Times: There he appointed Sacrifices to be offered, and constituted a Number of Priests called Luperci from Lupus, Lycaeus being the same thing as Lupus with the Latins. And this makes it evidently appear that the instituting of those Priests and Festivals, is to be attributed to none but Evan∣der; and not to Romulus: Thus when Numitor's Men seized on Remus, they surprized him, as he was offering Sacrifice to the God Pan, at the Foot of Mount Palatine, according to the Re∣port of Dionysius of Halicarnassus, and Aelius Tubero, L. 1. of the Roman Antiquities; which also does suppose, that the said Sacrifices were before instituted by Evander, unless any should say, that Romulus increased the Ceremonies and Magnificence of these Feasts (after he had built Rome) the Foundations whereof had been laid by Evander. And here note, that in the Solemni∣ties used at this Feast, which was celebrated at Rome February 15th, the Priests met together early in the Morning in the Temple of this God; where after they had made the usual Prayers, they sacrificed white Goats to him, in whose Blood when they had dipt two Knives, they marked two young Men in their Faces therewith, then they wiped them with Wool steeped in Milk; after which they provided themselves with Thongs made of these Goat-skins, and run stark naked about the City, slapping the Wo∣men with them, who willingly received them, because they had an Opinion these Blows would make them fruitful: Some have held, that this Ceremony was added by Romulus, because that finding the Sabin Women which he had ravished, became barren, he consulted the Au∣gurs thereupon, and they made answer, that in order to remedy the said Evil the Woman must offer Sacrifice to Juno on a Mountain of Rome called Esquiliae, each being covered with a Goat∣skin, which is interpreted to be the Skins of the Goats the Luperci sacrificed.

The Custom of these People's running naked, came from Pan's running so after his Flocks: Ipse Deus nudos jubet ire ministros. Ovid. or ra∣ther for preserving still some Remains of the Savage Life which the first Inhabitants of the Earth led, before some extraordinary Men were raised up to polish and civilize the Savages and of whom afterwards they made Gods.

This Feast lasted a long Time among the Romans, and Augustus himself reformed several base Abuses that had crept into it, and forbad the Youth of the City that exceeded the Age of Fourteen, to run naked thereat. Lupercali∣bus vetuit currere imberbes, says Suetonius in the Life of Augustus, and this makes Cicero in his se∣cond Philippick to reprove Antony, that when he was Consul he had run about stark naked at this Feast: Ita eras Lupercus, ut te esse Consulem memi∣nisse deberes.

LUSTRATIO;

was a Ceremony or Sa∣crifice made by the Romans, after they had done numbering the People which was performed eve∣ry Five Years.

LUSTRUM;

that is to say, the Space of Four or Five Years. The Romans numbred their Peo∣ple by Lustra's: The Word comes from Luo, ac∣cording to Varro, which signifies, to pay; because that at the Beginning of every fifth Year they paid the Tribute, laid upon them by the Cen∣sors: Their Charge, which afterwards became Annual, having been established at first for this Space of Time: Servius was the first that pu∣rified the People in this manner: He put them into Battle-array; and made a Bull and an He-goat, which he sacrificed, to pass round them three Times, and that was the first Lustrum of the Romans, and the first Tax, which was conti∣nued from Five Years to Five Years.

LUTETIA;

or Paris; some Authors be∣ing not able to discover the Original Institution of the Arms of Paris, which are a Ship, have gone so far to enquire after the same as Isis, as well as for the Name of this Illustrious City: For many have thought the Name of Paris to have been Greek, and to come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, near the famous Temple of the Goddess Isis: It must then be supposed, as it has always been thought, that there was a Temple there dedi∣cated to the said Goddess, within the Bounds of the Ground which belong now to the Abbey of St. Germain des Prez: This Temple stood till the Time that Christianity was established in France, and when it was demolished, Curiosity led some to preserve the Idol of Isis that had been wor∣shipped there, and the same was put into a Corner of the Church of St. Germain des Prez, when it was built by Childebert, and dedicated to St. Vincent, to serve as a Trophy that Idola∣try was subdued: The said Idol was preserved to the Year 1514. when Cardinal Briconnet, who was then Abbot of the Place, coming to under∣stand, some silly Women through Simplicity and Superstition, had burnt Candles before the said Idol, caused the same to be taken away and cut into Pieces. This City at first bore the Name of Paris, which it took from its Proximity to the Temple of Isis, and communicated it to all the Country round it, whereof it was the Ca∣pital City, but received that other Name of Lucotecia or Lutetia, from the Greek Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Whiteness, because of the Whiteness of the Plaister the Masons used in the Building thereof; and none ought to wonder why the Name of Paris should be taken from the Greek, considering the Affinity there is between the French and the said Language, of which di∣vers Authors have treated: The Word Paris therefore extended it self throughout the Coun∣try, as it does still to this Day, the same being called Parisis, and the City Lucotecia or Lutetia Parisiorum: They are Names even to be met with in Caesar's Commentaries, Strabo and Pto∣lomy.

LYAEUS,

an Epithet given to Bacchus, from the Greek Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to chase away; because Wine, of which he was the God dissipates the Vexations of Men's Minds.

LYCAEUS,

a Mountain in Arcadia conse∣crated to Jupiter and Pan the God of Shepherds, from whence it is, that they have given him the additional Epithet of Lycaean; they solemni∣zed some Festivals there in Honour of Pan, which Evander carried into Italy, and were cal∣led Lupercalia.

LYCAON,

was a Tyrant of Arcadia, who was thunder-struck by Jupiter, and changed into a Wolf, because he had sacrificed a young Child upon his Altar, according to the Testimony of Pausanias in his Arcadicks: Ovid gives another. Account thereof, L. 1. Metamorphosis, he re∣lates, that Jupiter being not able any longer to bear with the horrible Cruelties exercised by Lycaon towards his Guests, took upon him Hu∣mane Shape, and went into the Palace of this Tyrant, who being desirous to make Tri∣al whether he were a God, or no, laid Humane Flesh before him at Table, with which Jupiter being incensed, he transformed him into a Wolf.

LYCEUM;

a famous Place near Athens, where Aristotle read Philosophy to his Disciples, as Plato did in his Academy: His Disciples were called Peripateticks, because he taught them walking.

LYCIUS,

a Surname of Apollo, who was worshipped in the City of Patara the Capital of Lycia, where he had a Temple famous for the Oracles delivered there by him: Et Lyciae sor∣tes, Virg. 4. Aeneid.

LYCURGUS;

the great Legislator of the Lacedaemonians, formed his Republick, according to the Model of the Stars, says Lucian, and for∣bad

his Citizens, to go forth to Battle before the Full Moon, because then their Bodies were in greater Vigour: That his Laws might obtain the greatest Authority, he pretended to have had them from Apollo at Delphos; he died when he was Fourscore and Five Years old.

LYNCEUS;

was one of the Argonauts, who went with Jason to the Conquest of the Gol∣den-fleece; the Poets made him to be so quick∣sighted, that he could see through Trees and Walls, and that because he had found out Mines in the Bowels of the Earth.

LYNCUS;

a very cruel King of Scythia, who would have put Triptolemus (whom Ceres had sent to teach Men the Use of Corn) to Death, but the Goddess abominating so much Cruelty, changed him into a Lynx which is an Animal spot∣ted with divers Colours.

LYRA;

a Lyre, or Harp; an old musical Instrument, which we find painted in the Hands of Apollo; 'tis almost of a circular Form, and has a small Number of Strings, which are touch∣ed with the Fingers, some have thought the Grecian Lyre to have been the same with our Cüitarre; others say, it was an Instrument made of a Tortoise-shell, which Hercules excavated and bored Moles in, and then strung it, as Horace bears witness, and so they came to call it Testudo: You may see it bears several different Forms on the Monuments and Medals of the Ancients: Some attribute the Invention of this Instrument to Orpheus; others to Linus, some to Amphion; others again to Mercury and Apollo, as may ap∣pear by those Dialogues of Lucian concerning the Gods, where he brings in Apollo to speak thus:

He hath made an Instrument of a Tortoise-shell, whereon he plays to that Perfection, as to make me Jealous, even me who am the God of Harmony.

The Harp is also a Coelestial Sign, composed of Ten Stars, that rise at the Sign of Libra; the Scituation whereof makes as it were a kind of Harp: The Fables of the old Astronomers, would have the same to be Orpheus his Harp, which he received from Apollo, to whom Mer∣cury had made a present thereof; and that the Muses placed it among the Stars.

LYSIMACHUS,

was one of the Succes∣sors of Alexander the Great; by a Medal of his, was to be seen on one side, the Form of his Head, with his Crown on, and two Horns at both ends; and this he bare, faith Appian, because he held a mad Bull by the Horns, that had forced him∣self loose out of the Hands of the Sacrificers, and had killed them; and in Testimony of his Con∣quering of him, he bore the said Horns. Upon the Reverse of the Medal sits Victory, holding a Victim in her Right Hand.