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.

D. (Book d)

D. The fourth letter of the Alphabet, cal∣led by the Hebrews Daleth, by the Greeks Delta, and the Romans D. This letter is like∣wise the third consonant, which is often pro∣nounc'd like a T; for 'tis properly but a di∣minution of the T, according to what Quin∣tilian says. Wherefore some learned men in the Greek tongue pronounce the Tau as a Delta after the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and pronounce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which may be an ac∣ceptable softning in the pronunciation, tho 'tis not a fault to say otherwise. In the Latin tongue the D and the T have a great affinity, and are often chang'd one for another, as At for Ad. And Quintilian laughs at those who scruple to write indifferently, one for the other, set for sed, haut for haud, and others, to be seen in antient Inscriptions.

D, is also a Numerical Roman Character, which signifies five hundred: because D is the half of a Gothick M, that makes a Thou∣sand. If there is a stroke over D, it stands for five thousand.

D was formerly made use of instead of the Letter P, as in the antient Inscription, Denates for Penates.

D, alone signifies Decius, Divus, Diis, &c.

DACRYMAE,

is often written by Livy instead of LACRYMAE, tears; from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lacrymae.

DACTYLI IDAEI

Cybele having brought forth Jupiter and Juno at one Birth, the story tells us, that she only shew Juno to Saturn, and gave Jupiter to the Curetes or Cory∣bantes to be nursed up by stealth, because his Father would have devoured him. The Cory∣bantes, lest the crying of the little Jupiter should discover him, invented a kind of a dance which they called Dactyli, where they met one another, striking upon little Brass Shields with measured intervals. And this noise hindred Saturn from hearing the crys of his Son.

Lucian says, that the Dactili Idaei, having received the God Mars from the hands of Juno, being yet a Child, they taught him dancing before the exercise of Arms, as if the dancing was a prelude of the War.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Daduchus, a Greek word that signifies Lamp-bearer. Hesichius explaining this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the name for∣merly given to the Torch-bearer of the God∣dess Ceres, explains it by that of Lamp-bear, and renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Torch, by the word Lamp. Yet some an∣cient Authors make a distinction betwixt Lamps and Torches. Trebellius Pollio in the life of the Emperor Galitnus, gives an ac∣count of a procession, where the people car∣ried Torches and Lamps, cum cereis facibus, & lampadibus praecedentibus Capitolium petunt; but it must be observed, that the Torches of the Ancients were not made like our Flambeaus, for they had no wick; and a great many of them were Lamps set in the end of a Stick, or some Pitch put to the end of a Bundle.

DAEDALUS,

An Athenian, whom Mercury made famous in Mechanicks. He fled from Athens into Crete, where he went into the service of King Minos. There he made the Labyrinth with so many ways turn∣ing and winding about, that men who had got once into it, could never get out. Some∣time after Minos being displeased at him, put him into the same Labyrinth with his Son Icarus, but he made himself and his Son Wings, which he fastned with Wax, and so flew away. Icarus flew so high, and so near the Sun, contrary to his Fathers advice, that the Sun melted the Wax of his Wings, and he fell down into that Sea, which was ever since called after his name, the Icarian Sea. Dadalus flew safely to Sardinia, and from thence to Cumae, where he built a Temple to Apollo.

Diodorus Siculus enlarges the History or Fa∣ble of Daedalus, and says, that Daedalus was the Son of Micio an Athenian, and the most ingenious Artificer of his age for Mecha∣nicks, and invented the Plummer, the Au∣gur, the Rule, and many other Tools for the perfecting of that Art. He was the first also who in Statues expressed all the parts of Humane Body, in their natural Scituation, which gave birth to a report that he gave motion to them. Notwithstanding he had got a great name by his works, yet he was forced to fly from Athens, having been con∣demned to dye by the Areopagus, for the death of Talus his Nephew, whom he killed out of jealousy, because he had found out the Potters, and Turners Wheel, with all Tools fit for the perfection of that Art. He retired then to King Minos in Crete, who had married Pasiphae, one of the Daughters of the Su••. This King Minos offering one day a Bull in sacrifice to Neptune, kept a very fine one, and sacrificed a lesser in his place; whereupon the Gods grew angry, and inspired his Wife with an immoderate love for that Bull; and to enjoy him, Daeda∣lus made a wooden Cow, wherein Pasiphae putting herself, plaid the Beast with that Bull, and begot Minataurs.

Lucian thus unfolds this Fable.

I fancy, says he, Daedalus and his Son were learned in Astrology, and that the one having puz∣zled himself in that Science, gave occasion to the Fable. Perhaps also Pasiphae, having heard the other Discourse of the Celestial Bull, and of other Stars, became enomour'd with his Doctrïne, whereupon the Poets feigned that she was fallen in love with a Bull, which she enjoy'd by his means.

Au∣thors ascribe to Daedalus the invention of the Potters Wheel, the Plummet and the Sails for Ships; and this gave birth to the Fable of his having made Wings for himself to get out of Crete.

Diodorus Siculus continuing that History, says, that the Cretians refusing to obey Minos, after the death of his Father Asterius, he begg'd the assistance of a Prince, called 〈◊〉〈◊〉, with whom his Wife Pasiphae was in Love, and en∣joy'd him by the help of Daedalus, who fa∣voured it; but the King having discover'd the Intreague, they flew all away with Tau∣rus on board his Ships, to avoid the Anger of the Prince.

Philochorus says, that the 〈◊〉〈◊〉 was no∣thing else, but a cruel and bloody Officer of King Minos, called Taurus; and this King ha∣ving instituted Funeral Fights in remembrance of his Son Andregeas, Taurus did overcome all such who presented themselves to fight, and got the prize, which was a Tribute of some Children, that Minos exacted of the Athenians. Thesmus overcame him, and freed the Athenians from that unnatural Tribute.

DAEMON,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Genius an Angel, ••ate. This word in the Holy Scripture, is always taken for the Devil, or a bad Genius. A••••leius gives us a short definition of the na∣ture of Daemons, and tells us that they have a rational Soul, a Body of Air, and that they are everlasting, tho' they are obnoxious to the same passions with Men. And that the Predictions, Augurs, Divinations, Answers of Oracles, Dreams and Magick Performan∣ces belong to them. He pretends that they carry Mens Prayers to the Gods, and bring to Men the Favours they obtain'd from them. He has written a whole Book of Socrates his God, or Socrates his Devil, according to St Austin. He gives an account of the Opinions of the Platonick Philosophers, who divided Intellectual Natures into three Orders, viz. Gods, Men and Daemons; i. e. of Inhabitants of Heaven, Earth and Air. They said that Daemons were Immortal like the Gods, but were obnoxious to Passions like Men, and lo∣ved the filthy Diversions of Theatres and the Fables of the Poets.

Cassianus has handled at large all Questions relating to Daemons in his Conferences, where he shews that there are Daemons of several kinds; some called Fauni, who love to play and laugh with Men, but do them no harm; others delight in hurting Men, and drawing them into all kind of Crimes. He tells us that Daemons were formerly Angels, whom God created before Corporeal Beings; but revolting against the Soveraign Power, they were precipitated into the Air, which is full of them; that God out of his goodness and mercy has not permitted that we should see them, lest the terror, example and conta∣gion of their Crimes should draw us into per∣dition.

St. Justin says, that God having created the Angels, some of them forsook the Law of their Lord, and were taken with a brutish passion for Women, and begot the Daemons; afterwards these rebellious Angels and the Daemons, brought uncleanness and wars upon the Earth, and that Poets having described these Wars, have introduced Jupiter acting in part therein. By this word Daemons, 'tis said, St Justin understands the Titans and Giants, whom Idolatrous Nations have worshipped as their Gods, and many of the Fathers have been of the same opinion with Justin, that they were begot by the disobedient Angels and Women.

Athenagoras has followed Justin's steps. Yet he has expresly observed, that Giants were begotten by the Apostate Angels and Women, and were called Daemons or Genius's, and that the Poets were not ignorant of it.

The Christian Religion teaches us, that Dae∣mons are spiritual things, who in the person of Lucifer the first Angel were precipitated in∣to Hall, because he would equal himself with God.

Doubtless the Pagans had some knowledge of the Books of Moses, and have made Fables of what is said in those Books of Angels and Daemons.

DAGON,

An Idol of the Philistins, men∣tioned in the Book of Kings. Some Authors say, that its uppermost part was like the Body of a Man, and its undermost like a Fish: The Hebrew word Dag signifies a Fish; yet it most be granted that Dugon may come from Dugas, i. e. Wheat: And Philo in Eusebius has render∣ed the word Dagon by that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frumen∣tum or framenti praeses.

DANAE,

The Daughter of Acrifius King of the Argives, who being brought to Bed of a Son, her Father clapt her with her new born Child into a Chest, and cast them into the Sea, because she had lost her Virginity: He had shut her up close in a Brazen Tower lest she should be seen, but Jupiter changed himself into a golden Shower, and dropt in∣to her Lap through the Roof, and got her

with Child. King Acrisius performed this act of cruelty, because the Oracle had foretold that he should be slain by a Son of his Daughter. Danas did not refuse to dye, pro∣vided her harmless Child should be spared; but unmerciful Acrisius, who could not be moved neither with Prayers nor Tears, put away the young Babe, who stretched out his arms to him, as if he had implored his assist∣ance. The Chest was caught in the Fisher∣mens Net near the Isle of Scriphos, and both the Mother and the Child got safe ashore.

DANAKH,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A small Coin that the Greeks put into the mouth of dead Bodies, to pay their passage in Charon's Ferry-boat, cal∣led so from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. of the dead. It was an obolus, worth about one Penny and one Farthing. Euripides calls that piece of Silver the honour of the dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because Charon refused to carry over the Sty∣gian Lake, the dead men, who had nothing wherewith to pay the Ferry-men. Aristopha∣nes confirms that custom; for he introduces Bacchus inquiring of Hercules, who descended into Hell, how much they paid for their passage; and he answers them two oboli, in∣timating, that if a dead man pay one obolus for his passage, a man who is alive ought to pay two oboli. Lucian laughs at that custom of the Greeks, in his Dialogue of Mourning.

They put, says he, a piece of Silver into the mouth of those that dye, to pay the Ferry-man, without considering whether that Money be current in that Region: besides, I should think they would do much better, in not giving them any at all, that they might be constrained to send them back to life again.

The same Lucian intro∣duces in another place, Charon and Menippas dscoursing thus on the matter.

Char.

Pay the Ferry-man, sirrah.

Menip.

Bawl as long as thou wilt, the Devil a far∣thing shall thou get.

Char.

Come, come a penny for your passage.

Menip.

How! would'st thou have Money from one that has none?

Char.

Can any man want a pen∣ny?

Menip.

I want it.

Char.

Sirrah, I will cut thy throat, or I will have my Money.

Menip.

And I will crack your Fool's crown for you, with this Staff.

Char.

How! must I have nothing then for ferrying you over?

Menip.

Since Mercury brought me hither, let him pay you your fare, if he will.

Mercury.

That would be a fine thing indeed? I should pay for the dead, after I had the trouble of conducting them.

Char.

Pay me, or otherwise you shall not budge from hence.

Menip.

Pull then thy Boat ashore; but what course canst thou take to make me pay thee, seeing I have no Money-?

Char.

You know well enough you was to have brought some.

Menip.

And grant I did know it, could I hinder dying?

Char.

What! Shall you be the only person to boast having passed in Charon's Ferry for nothing?

Menip.

How! say ye, for no∣thing; have I not drudged and tugged at the Oar and Pump, without molesting thee with my lamentations as others have done?

Char.

That is nothing at all to your fare.

Menip.

Restore me then to life again.

Char.

Ay, to be beaten by Aeacus, I thank ye?

Menip.

Leave me then at rest.

Char.

If I ever catch you again in my clutches.

Me∣nip.

There is no returning hither twice.

Strabo says that the Inhabitants of Hermione, a Town of M••ria, did not put this obolus in the mouth of their dead, as other Greeks did, for their Town was consecrated to Proserpina, wherefore they were ferried over gratis.

DANAIDES.

The Daughters of Da∣naus, old Belus his Son, and Aegyptus's Bro∣ther. The Poet tells us, that Danaus was ob∣liged to marry his fifty Daughters to his Bro∣thers Sons, who were like in number; but he ordered them all to murder their Hus∣bands upon the Wedding night, to prevent the death he was threatened with by the O∣racle. All of 'em obeyed his barbarous or∣der, except only one, who was struck with a just horror of that Crime. It is feigned that they were all sentenced in Hell, as a punish∣ment of their Crime, to fill a Tub full of holes with water; but Hypermnestra was ex∣empted from the punishment, because she had no share in their guilt, for she would not murther Lyceus her Husband.

DANAUS,

The Son of old Belus, and Aegyptus's Brother, who drove away Stenelus out of the Kingdom of Argos, where he reign∣ed five years. Pliny relates, that he was the first who made use of Ships to cross over from Aegypt into Greece. He had fifty Daugh∣ters, whom he used very severely, forcing them to work with their own hands, and married them to the Sons of his Brother Aegyp∣tus, who were also fifty in number. Pausani∣as tells us, that Danaus built a Temple to A∣pollo, sirnamed Lycienus, either from Licia, or the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Wolf, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light; wherefore Homer calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, begetting light. Once he came to Argos to dispute with Gelamor, the Son of Stenelus, about the Kingdom, and having re∣ferred the controversy to the people, it was put off to the next day. But the next morn∣ing by break of day a Wolf crossing the Country, fell among a herd of Cattle, that were feeding along the Walls, and assaulted a strong and vigorous Bull. The Inhabi∣tants went upon the Walls, and stood there to see the event of the fight, and ascribed

Gelamor's Party to the Bull, and the Party of Danaus to the Wolf. The Bull was over∣come, and the Wolf victorious, whereupon the Inhabitants adjudged the Kingdom to Danaus, who thought that Apollo had sent this Wolf on purpose to favour his right, who built him a Temple for an acknowledge∣ment of his good offices.

DAPHNE,

Daughter of the River Pe∣neus, according to the Fable, who was be∣loved and courted by Apollo, but had rather be changed into a Laurel or Bay-tree, than to yield to his violent pursuits.

DAPHNE,

The Daughter of Tiresias, was also one of the Sybils, as Diodorus tell us, l. 4 c. 6. Chrysippus calls her Sybilla Delphica; because after the destruction of Thebe, the Ar∣gives sent her to Delphi, where she learned the Art of Divination. Pausanias calls her Hero∣phila, she lived a long time before the War of Troy; she foretold that Helena should be brought up at Spart••, for the ruin of Asia and Europe, and that for her sake the Greeks should destroy the City of Troy. The Inhabitants of Delos pretend that she has made Hymns in the praise of Apollo.

DAPHNIS,

Son of Mercury, born in Sicily. Diodorus tells us, that he was the first composer of Pastorals. Having passed his word to a Nymph whom he loved, upon pain of losing both his Eyes in case of false∣hood, he afterwards fell in love with another and was struck blind.

DARDANUS,

Son to Jupiter and E∣lectra, who killed Janus his Brother, and then fled away and retired into Phrygia, where he married the Daughter of King Teucer, who made him his Partner in the Government of the Country, which was called after their names, sometimes Teucria, and sometimes Dardania. This happened a∣bout the time, that according to holy History Joshua succeeded Moses in governing the Is∣raelites, seven hundred years before the City of Rome was built, and in the time that the Assyrians reigned in the greater Asia.

Dardanus left Erichthonius Heir to his Domi∣nions, who had a Son, whose Name was Tres, Great Grand-Father to Priamus, who was King, and changed the Name of his capital City, and called it after his own Name Troy. His Chil∣dren were Ganimedes, whom Jupiter stole away under the figure of an Eagle, and Assaracus the Father of Capys, who begot Anchises the Favourite of Venus, who was Aeneas's Mo∣ther.

DEA BONA,

The good Goddess, whom some Writers call Fauna, Fatua and Dryas, Wife to Faunus, sirnamed Bona Dea, be∣cause she was so true to her Husband, that she never came out of her apartment, and saw no Man besides himself. Yet Varro and Macrobius say, that she was Faunus's Daughter, and not his Wife: Others tell us that Bonn Dea was one Flora, Faunus's Wife, who being so much given to drinking, was once whipt by her Husband with a Rod of Myrtle. This Chastizement reclaimed her, and she became a Goddess, and when they offered her Sacri∣fices they never carried Myrtle, because of the accident that befel her.

All the Roman Ladies assembled to make her a Sacrifice in May, at the House of the High Priest, in the most retired Room; or as Plu∣tarch says, at the Consul's House. This Sa∣crifice was made in the Night, and it was re∣quired too, that they should have had no com∣pany with Men, during nine days before. There was no Man admitted to it, neither any representation of Man or Dog suffered there, and if there was any, they were obli∣ged to cover them with a Vail, as we learn it from Juvenal, Satyr 2.

—Ubi velari pictura jubetur Quaecunque alterius Sexus imitata figuram est.

The Wine that was used in this Sacrifice, which the chief Priestess and the others then drunk, was called by them Milk. This Ce∣remony in process of time degenerated into Drunkenness and shameful Debaucheries, which Juvenal describes in the 6th Satyr.

Nota Bonae secreta Deae, cum tibia lumbos Incitat, & cornis pariter, vinoque feruntur Attonitae crinemque rotant ululante Priapo Maenades, &c.

DEA NUNDINA,

A Divinity, who presided on the ninth day after the birth of Children, at which time the Romans were us'd to give them a Name.

DECANUS MILITARIS,

A Lea∣der who commanded ten Soldiers.

DECEM,

The Number Ten, which the Romans figured thus X. We learn from Ovid, that this Number was very much re∣garded by the Ancient Romans. The Cabalist Hebrews and Pythagorean Philosophers are of opinion, that every number of Ten is full of Divine Mysteries. Romulus, says Ovid, made up the Year of ten Months only, he compo∣sed his Senate of one hundred Men, (which Number is made up of Ten multiplied by it self) divided still each of the three Tribes in∣to ten Hundred of Footmen, and ten Tenths of Horsemen. This number is so very perfect that Faith is represented with two right hands join'd together, and each of them being com∣posed of five Fingers, both together make up the number Ten: Numbers also don't go be∣yond

Ten, and after Ten we begin again with Unites, so ten and one make eleven. Plato teaches us in his Timeus, that Ten is composed of the four first Numbers, one, two, three, four, which joined together make Ten: that one represents the Point; two, the Line; three, the Superficies and the Triangle, which is the first plain Figure; and four the Square, and the solid Body in length, breadth and depth, or the Cube.

DECEMBER,

The tenth Month in the Year of Romulus, consecrated to Saturn. Un∣der the Reign of Commodus, this Month was called out of flattery Amaxonius, in honour of a Courtezan, whom that Prince passionately loved, and had got painted like an Amazon; but it kept that Name but during that Em∣perors Life.

Upon the Kalends of this Month they made a Sacrifice to the Feminine Fortune, because she had appeased Coriolanus.

The day of the Nones fell out upon the Feast of Faunus, called Faunalia, which was so∣lemnized by Countrymen in the Fields, with Games, Mirth and Feastings.

The Eleventh of the Month, or the third of of the Ides, they kept the Feast Agonulia.

The thirteenth, or the day of the Ides, they celebrated the Feast Septimontium, which was instituted upon the inclosing the seventh Mount within the compass of the City of Rome.

The seventeeth day of the Month, or the sixteenth of the Kalends was the Feast Saturna∣lia, of which more afterwards in its place.

In this great Feast was comprehended the Feasts called Sigillaria & Angeronalia.

The two and twentieth they solemnized the Feast Lararia, in honour of the Gods Lares.

The three and twentieth, they made a Feast called Laurentiualia, in honour of Acca Lauren∣tia the Wife of the Shepherd Faustulus.

At the latter end of the Month they had the Juveniles Ludi, and the Country-people kept the Feast of the Goddess Vaouna in the Field, having then got in their Fruits and sown their Corn.

DECEM-PEDA,

A Pearch ten foot long to measure Land. It was called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

DECEM-VIRI,

Ten Magistrates cho∣sen at Rome, to govern the Commonwealth in∣stead of Consuls, with an absolute Power. They were created upon this occasion.

The Tribunes of the People having obser∣ved for a very long time, that the Magistrates did always favour the Nobility to the preju∣dice of the People, demanded an equality of Laws for both. Tarentius or Tarentillius Arza, A. 289. ab urb. cond. shew'd himself very zealous in this Affair, and proposed the famous Law, called after his Name Tarentilla, which was the occasion of so many Troubles and Divisions in Rome. This Law ordered among other things, that five Magistrates should be created, as Livy says; or ten, as Dionysius Halicarnasseus tells us, to moderate and keep the Consulary Authority in favour with the People. The Senate oppos'd this Law; yet it was received afterwards. Three Deputies were immediate∣ly sent into Greece to fetch the Laws of Solon, and to inform themselves of the customs of the Commonwealth of Athens, and other the best forms of Government of Greece; for hi∣therto the Romans govern'd themselves by their own Customs. These Deputies acquitted themselves of their Trust with great fidelity and exactness. At their return the Senate created ten Magistrates to govern the Repub∣lick, and to examine the Laws of Solon, which being approved of by the Senate, and agreed by the People, were ingraven upon twelve Tables of Brass, and called them therefore the Laws of the twelve Tables, or the Decem∣viral Laws.

The first difficulty they met with in the Election of the Decemviri, was whether they should be all taken out of the Patrician Body, or some of them out of the Body of the Peo∣ple; the Patricians carried it this time; and at their Election they were empower'd to quit their Office whenever they should think fit.

They began to perform the functions of their Office A. cccii ab urbe condita, and did govern with such moderation and equity, that the Romans thought they lived still in the gold∣en Age of their Fathers; but the following Year the Decemviri, inticed by the sweetness of an absolute Power, made an ill use of their Authority; so that Appius Claudius one of them, having murthered Lucius Siccius Dentatus a valiant Roman Soldier, and ravish'd Virginia, a Maid of an extraordinary Beauty, the De∣cemviri were banished, and their State forfeit∣ed. They were called the ten Tarquins, be∣cause of their Tyrannical Government. And the People were so exasperated against them, that they demanded them that they might burn them alive. Then the Consulary Govern∣ment was resumed, and the Decem-viratus last∣ed but two Years.

DECEM-VIRI,

Sc. Litibus judicandis. Ten Judges established to administer Justice in the absence of the Praetors, when bu∣sied in foreign Wars. Their office became afterwards common; for the making Sale of Goods, called Subhastationes, because they set up a Pike in the place where the Sale was made. Theophilus speaking of it says, Sed quid vetat appellatione Decem-virorum intelligi qui liti∣bus judicandis & hastae praeerant.

DECENNALIA FESTA,

Festi∣vals, that the Emperors in the declining times of the Empire, kept every tenth Year, by of∣fering Sacrifices to the Gods, and bestowing Largesses upon the People.

DECIMATIO,

A punishment that the Romans used to inflict on the Soldiers, who had quitted their Post, or raised a Mutiny in the Camp, or behaved themselves cowardly in the Fight; which was practised thus: The General assembled the whole Camp, then the Tribune brought to him those that were guilty, and impeached them, and reproached them with their cowardly Actions and Base∣ness in the presence of the whole Army; then putting their Names into an. Urn or a Head-piece, he drew five, ten or twenty of them, according to their Number; and the fifth, the tenth or the twentieth was put to the Sword, and the others were saved; and this was called Decimare.

DECIMARE,

A word of the ancient Roman Militia, who to punish whole Legions, when they had failed in their Duty, made every tenth Soldier draw Lots, and put him to death for an example to the others.

DECIMAE,

The tenth part of the Fruits of an Estate, or other like portion of Goods, which differs according to the custom of pla∣ces. They vowed formerly the tenth part of the Booty got at the taking of a Town, or the Spoils of the Enemies to their Gods, as Juno, Apollo and Hercules.

Censorinus c. 1. de die Nat. says that the an∣cient Romans, being perswaded that they held every thing from the Liberalities of the Gods, not excepting their own life, offered them a portion of their Servants, Fields, Towns, and consecrated them also their Heirs, to give them thanks for their Health.

After a famous Victory, Camillus declared, that he had promised and vowed to Apollo the tenth part of the Booty, Apollini se decimam vo∣visse partem cum diceret Camillus, Pontifices sol∣vendum religione populum censerent: These are the words of Livy, who says besides, that Ca∣millus protested that he had vowed the whole tenth part, and therefore they must include in it even the ground of the Town that he had took, and its Territory, urb is atque agri capti de∣cimam, quae & ipsa voto contineatur.

This Historian relates still the vow of the holy Spring Ver Satrum, that the Senate and the Roman People made in a very dangerous time, when they were afraid of the Carthagi∣niaus and the Gauls. By this Vow they obli∣ged themselves to offer in Sacrifice to Jupiter, the whole increase of their Flocks and Herds, which that Spring should produce. Quod vir attulerit ex Suillo, Ovillo, Caprino, Bovino grege, Jovi fieri. Pliny observes that the Romans ne∣ver tasted of their Wine, or other Fruits of the Earth, before their Priests had offered the Primitiae or first Fruits thereof in the, Temples.

The Greeks were not less religious than the Romans. Herodotus tells us, that Craesus when Cyrus had taken the Capital City of his King∣dom, advised him to place a Guard at the Gates, lest some part of the Booty might be carried away, before the tenth of it should be offered to Jupiter.

The same Author relates in another place, that the Greeks, after the famous Victory of Salamina, consecrated the first Fruits of the Spoils to the Gods, and among others, three Ships taken from the Phaenicians.

Dionysius Halicarnasseus says, that Hercules ha∣ving subdued Spain and Italy, promised to be∣stow the tenth part of the Booty for Sacri∣fices. And that Tarquinius Priscus had vowed to build a Temple to Jupiter, Juno and Miner∣va, if he got a Victory over the Sabines. Tar∣quinius Superbus performed the Vow of his Great Grand-Father, and bestowed upon that Magnificent Building the tenth part of the Spoils he obtained at the taking of the Town of Sinuesse.

Diogenes Laertius in the Life of Solon, intro∣duces a Letter of Pisistratus to Solon, wherein he says that the Athenians laid aside the tenth part of their Revenues for Sacrifices, publick Wants, and the Charges of War.

Plutarch proposes this Question, Why at Rome many rich Persons consecrated to Hercules the tenth part of their Estate? and he an∣swers, that it might be because Hercules him∣self consecrated to Rome the tenth part of the Oxen of Geryon which he was carrying away; or because he made the Romans free of the Tythes they paid before to the Tuscans; or because they thought that Hercules, who lived very soberly, was pleased that rich men would retrench some part of their super∣fluities.

DECIUS MUS,

A Roman Consul, who fought a Battle against the Latins, and devoted himself to death, to save the Roman Army. This great Man seeing his Soldiers cowed, and the Roman Legions lost ground, sent for M. Valerius the High Priest, who being cloathed with his Gown edged with purple colour, called Praetexta, he put both his Feet upon a Dart. his Head covered, and holding up his Right Hand, pronoun∣ced his Vow aloud, the High Priest uttering the words, which he repeated after him:

Janus, Jupiter, and Fathers Mars and Quiri∣nus, Bellona, Larés, Domestick Gods, Gods Indigeti, whose power is extended over us and over our Enemies; and ye, Infernal Gods, I call upon you, I adore you, vouch∣safe

to bless the endeavours of the Romans, and give them the victory: Strike their Enemies with fear and death; wherefore I devote my self to the Gods of Hell and to the Earth, and with me the Enemies Le∣gions and their Confederates.

Having thus spoken, he got on Horseback, and spurr'd on his Horse through the thickest Battallions of the Enemy. This Action raised the cou∣rage of the Legions, and gave an opportuni∣ty to the other Consul Manlius to defeat the Enemy, and obtain a full victory.

DECUMANA PORTA,

The back Gate in the Camp of the Romans.

DECUMATES AGRI,

Lands cal∣led Serves, manured by the meanest sort of the Gauls, now called the Dukedom of Wirtemberg.

DECURIO.

An Officer in the Roman Army, who commanded ten Troopers: for Romulus having at first divided the Roman people into three Tribes, he appointed at the head of each Tribe a Collonel to Command it, and afterwards divided each Tribe in ten Curia, or Compa∣nies, and appointed a Centurion or Captain to Command a hundred men, and a Decurion to command ten men.

DECURIONES

MUNICIPA∣LES. A Court of Judges or Councellours, who representing the Senate of Rome in the free Towns. They were called Decuriones, because in the times they sent Roman Colo∣nies into the conquered Towns, they chose ten men to make up a Senate, and a Court of Councellors, called Civitatum Patres Curiales; Fl••••orati Municipiorum Senatores, and their Court, was called Curia Decurimum, and Minor Senatus.

They were chosen almost with the same ceremonies as the Senators. And were to be five and twenty years old, with a Revenue of two hundred and twenty five pounds Ster∣ling per Annum. This Election was made at the Kalends of March. Then the Duum-viri assembled for that purpose the Court of the Decurions, with the Judge of the Province, and were elected by the majority of Votes. The Decurion then chosen paid his welcom to the whole Body in Money, or a Present, which was more or less according to the custom of the place, as we learn by the Emperor Traja∣nas to the young Pliny, who had consulted him about that Duty of Entry. The Emperor answers him, that there was no general rule establish'd upon that account, and that every one must follow the custom of the place. Ʋlpianus tells us, that the Money was equally divided among the Decurions.

Their office was to take care of all that was for the benefit of the Town, and the Reve∣nues of the Commonwealth. Some of this Re∣venue was bestowed for the re-building of the Walls, and other publick Edifices, and the rest for maintenance of learned men. They pronounced Sentences called Decreta Decurio∣num, with two D. D. at the top of them.

DEDICATIO

Templi, and DEDI∣CARE Templa. The Dedication of Tem∣ples; we shall here inform you by whom it was made, and with what ceremonies.

When a Temple was built, it was to be dedicated to some Divinity, and the Dedi∣cation thereof belonged to some great Magi∣strate, at Consuls, Praetors, Censors, Decem-viri, Duum-viri, Vestal Virgins, and the High Priests in the time of the Common-wealth, or the Emperors during the Monar∣chick Government. The Temple built by Tarquinius in honour of Jupiter Capitolinus, was dedicated by the Consul M. Horatius Pul∣villus, An. 247, some time after the Romans had expelled the Kings. The Temple of Mars, consecrated in the War against the Gauls, was dedicated in the year 365 by the Duum-viri, appointed for the keeping of the Book of the Sybills.

The Dedication was to be authorized by the Senate and the people, according to the Law Papyria, made by Pupyrius Tribune of the people; and the College of the Pontiffs was to give their consent to it, as Livy and Tully tells us.

These things being exactly observed early in the morning, the College of the Pontiffs, and other Orders met, with a great Crowd of People, and many persons of note at the appointed place. They surrounded the Tem∣ple with Garlands of Flowers; the Vestal Virgins holding in their hands branches of Olive-tree, sprinkled the outside of the Tem∣ple with Lustral or Holy-water; then the person who consecrated the Temple drew near the Gate with a Pontiff at his side, to shew him the ceremonies, and tell him the Prayers that he was to make, holding with one hand the side-post of the Gate, and then said thus, Ades, Ades, for example Luculle, Dum dedico Templum hoc, ut mihi praeeatis, postem∣que teneatis. This ceremony was expressed with these words, Postem tenere, or apprehen∣dere.

Then the Pontiff holding the Ceremonial in his hand, pronounced aloud the form of the consecration, which the consecratind per∣son repeated after him; and the ceremony was expressed by these words, Solemnia verba praeeunte Pontifice effari.

Afterwards they consecrated the Court of the Temple by sacrificing a Beast, the in∣wards whereof were laid on an Altar of Green Turf, lustrabatur area, exta super ces∣pitem reddebantur.

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Then the consecrating person came into the Temple with the Pontiffs, and took the Statue of the God and Goddess to whom the Temple was consecrated, and anointed it with Oyl, and laid it on a Pillow rubbed with Oyl, in temple ipsum quoque prius unctions dedicatum ana cum ara & pulvinari collocaba∣tur.

After all the ceremonies were over, the Temple was called Augustum, i. e. Augurio Sacratum, and the person who had consecra∣ted it, might have an Inscription containing his name, his qualities, and the year of the consecration set upon the Temple, as we may see in the following Inscription.

Nunc. R. Et Minervae. Sal.
Ceno. Cohort.
III. Brittann. Aram, Et Fl.
Felix. Praefect.
Ex voto Pesuit. L. M.
Dedicavit Kalend. Decemb.
Gentiano & Basso
Coss.

Tatitus relates the Dedication of the Capi∣tol that was made by Vespastan's order, Annal. l. 4.

In clear and serene weather, they sur∣rounded the Temple with Garlands and Ho∣ly-bands, and made those Soldiers whose names were of good omen, go into the Tem∣ple, carrying in their hands branches of such Trees as were acceptable to the Gods. The Soldiers were followed by the Vestal Vir∣gins, attended by young Children of both Sexes, whose Parents were still alive, and sprinkled the place with Spring and River∣water. Then the Praetor offered the ordina∣ry Sacrifices of the purification, and having laid the inwards of the victims upon Greens, pray'd Jupiter, Juno, and Minerva, and the o∣ther Gods, protectors of the Empire, to bless a work that mens piety was consecrating to their glory. Then immediately he toucht the Holy bands, that were tied to the Rope, which held the first Stone; and the Priests, and Magistrates, with the whole Senate, the Equestrian Order, and the greatest part of the people hoised up the Stone in the air with loud acclamations, till it was laid on its foundation, where they threw presently many pieces of Gold and Silver, and Metal as it came out of the Mine.

As for the consecration of Christian Churches, some ascribe this institution there∣of to Pope Clement, others to Felix, who was Pope in the time of the Emperor Aurelianus, and some others to Sylvester in Constantinus's time. However, that institution is very an∣cient, being practised in imitation of the de∣dication of the Temple of Jerusalem, which God had commanded, and in remembrance of the same, the Israelites kept a Feast every year called Encaenia.

DEFENSOR

Civtiatis. The most con∣siderable Magistrate after Consuls and Du∣um-viri. He may be called Syndick, as he is named in the Roman Law, Defensores, says Arcadius, quos Graeci syndicos appellant, pro Repub∣lica agebant & convenichantur.

This Magistrate was chosen out of the number of the Citizens, by the Decurion and the Priesthood, then this Election was con∣firmed by the Praefectus Praetorio, who deliver∣ed him his Letters Patent. This office was first for five years, but afterwards it was re∣duced to two years.

The Duty of this place was to protect the people both in Town and Country, and to judge of their differences. He had two Offi∣cers under him to put his Sentences into exe∣cution, and prevent the peoples mutinying, having power to imprison those who should be the authors of any Sedition.

DEJANIRA.

The Daughter of Oeni∣us King of Aetolia, who married Hercules; but she was the cause of his death, having sent him by Licas a garment that Nessus the Cen∣taur had presentud her, which was dyed with the blood of the Serpent called Hydra, that Hercules had killed: for as soon as he had put it on he fell mad, and threw himself into a bonfire he had made in the Mount Oeta, where he was presently consumed by the flames. Dejanira hearing this mis∣fortune, slew herself with her Husbands Club.

DEIDAMIA.

The Daughter of Lyco∣medes King of Scyro. In the Court of this King Thetis had his Son Achilles brought up in a Girls habit, to preserve his life, for the Fates said that he should dye in the siege of Troy. Achilles begot a Son by Deidamia called Pyr∣rhus, because his father was called Pyrrha all the time of his disguise.

DELATOR.

An Informer of a capital crime or conspiracy, who discovers the whole matter to the King or Magistrates. Tacitus writes, that Informers were very com∣mon at Rome. These secret accusers, the plague of families, in the time of Tiberius, in∣stead of being suppressed by punishments, were encouraged by rewards; for the most famous were esteemed sacred and inviolable persons, and the others were left by Tiberius to the vengeance of the people.

DELOS.

The Island Delos. Neptune re∣ceived an order from Jupiter to stop this float∣ing Island, which had been separated from Sicily by stormy weather, that Latona who was in labour might lye in there. Juno be∣ing

highly provoked banished her out of Hea∣ven, and the Earth swore that she would not receive her; wherefore there remained no other place for her, but only that Island, which was not bound by the Oath of the Earth, because it was not then in the World. Latona was therefore received there, and de∣liverd of Twins Apollo and Diana, the fairest Children of Jupiter, as Lucian tells us.

DELPHI,

A City in Baeotia, near Mount Parnassus. There Apollo had a Magnificent Temple, enrich'd with Presents, that were sent thither from all parts. In this Temple was a Priestess called Pythia or Pythonissa, in∣spired by Apollo, who gave out Oracles, sitting on a little three-legged Stool, called Tripos or Cortina, because it was covered with the skin of the Serpent Pytho; wherefore Virgil says, Nec te Phoebi Cortina fefellit, i. e. The Oracles of Apollo have not deceived you.

DELPHINUS,

A Dolphin, a great Sea-Fish, with a crooked Back, pleasant to the Eyes, of a changeable Colour, according to the several Motions of his Body, which is covered with very thin Scales. He is a great Friend to Man, as Lucian gives us to understand in the Dialogue between Neptune and the Dol∣phins.

Nept.

I love you Dolphins, for conti∣nuing your Love and Affection towards Mankind.

Dolph.

No wonder, Neptune, we have a kindness for Men, since we were Men our selves once.

Nept.

In good earnest, I bear Bacchus a grudge for having thus Me∣tamorphiz'd you after his Victory. He might in my mind, have contented himself, with subduing you, as he did other People. But pray tell me the adventure of Arion: Now as for Melicerta, I know you wafted him over to Corinth, when he was tumbled down with his Mother from off the Scironian Cliffs.

Dolph.

As Arion was very much belo∣ved by Periander for the excellency of his Art, he dwelt commonly with him; but when he was become very rich, the Toy took him in the Crown, to return into his own Country, to make a figure there with his Riches. But after he was imbark'd in a Ship, the Seamen and people without Faith and Humanity, resolved to throw him overboard, that so they might have his Wealth. But he first of all desired them to suffer him to make his Funeral Oration, and to sing an Elegy on his Harp; then flouncing into the Ocean, with all the best things he had, the Dolphins throng'd about the Ship, allured by the Charms of his Har∣mony, saved him, and I my self carried him upon my back, as far as Taenarus.

Pindar, Herodotus and Pliny, relate the great Affection Dolphins bear to Men; and tell us, that they brought back the Body of Hesiod, who was murther'd in the Temple of Neptune, and thrown into the Sea; and received Tele∣machus the Son of Ʋlisses, who fell into the Sea playing on the shore: Wherefore, ever since, his Father wore the figure of a Dolphin in his Scutcheon and Signet; and for that same reason Lycophron in his Cassandra gives him the sirname of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he was a flat-nosed Man like the Dolphins, which Pliny calls Simos.

DEMOCRITUS,

A Philosopher who laugh'd at Men and Humane things; and said, that there was nothing solid, and all was Va∣nity, that a Man was but a concourse of A∣toms, and the Toy of Destiny or Fortune.

DEMONAX,

A Philosopher of the Isle of Cyprus, of an Illustrious and Rich Fa∣mily, but his Mind being yet above his For∣tune, he forsook all his Wealth to give him∣self to Philosophy. He studied first Humane Learning, then Philosophy, but embrac'd no particular Sect, and yet taking what was good in every Sect, he never determined which of them he valued the most. He disputed mo∣destly, hated Vice, bore no ill will to vicious Men, but took care to cure them as Physici∣ans do Diseases, without being angry with his Patients; for he thought that to err, was na∣tural to Man, but forgiving and correcting was the property of a Wise-man; and warn∣ed his wealthy Friends never to trust to the uncertainty of Fortune, neither to be proud of their Wealth, which was often the share of Fools, and encouraged the others to suffer patiently the miseries of this Life, because neither Men nor Miseries could last long; and that Custom softens the greatest hardships, and inur'd Men to pain. At last, seeing he was fallen into want, he voluntarily starved himself with hunger. The Athenians buried him very honourably at the publick Charge.

DENARIUS,

A Roman Penny, to the value of seven-pence-half-penny of English Mony. The Romans having for a long time used brass Mony, which they call At quasi Aes, or Libra and Pondo, because it was a pound weight, began to coin Silver, A. 585. ab urb. cond and coined first the Denarius, which was marked with the letter X, because it was worth ten Asses, and divided into two Quinarii marked with V, which were subdivided into two Sestertia, marked with these three Letters IIS.

In the latter times of the Common-wealth, the Emperors reduc'd the Roman Penny to the weight of a Drachma, viz eight in an Ounce; for 'tis certain, as Pliny and Livy say, that be∣fore that time, it weighed more; for at first they coined six, then seven Denarii out of an Ounce.

But there is a difficulty arising from what is said before, that the Roman Penny was

worth ten Asses; for Vitruvius says, that it was of the value of sixteen Asses. To ex∣plain this difficulty, we must understand, that formerly at Rome, each Ass (ten whereof made up a Roman Penny) weighed twelve Ounces; and that afterwards, in the time of the first Punick War, the Common-wealth being then in debt, it was thought fit to lower the Coin, and reduce the Ass to two ounces, and since that time in the War of Hannibal the Asses were reduced to one ounce; but at the same time the value of the Roman Penny was regulated, and then went for sixteen Asses in∣stead of ten, which was the value of the old Roman Penny, as Festus and Pliny tells us: And this resolves the Difficulty that arises from what Vitruvius says.

DENDROPHORI,

The College of the Dendrophori is often mentioned in the An∣cient Marbles Yet 'tis not well known what kind of Men the Dendrophori were. The Learn∣ed are divided upon this account; Salmasius in his Commentaries upon the Life of Cara∣calla, written by Spartianus says, that the Den∣drophori were those persons, who, in the Pro∣cessions made in honour of the God, carried Branches of Trees in their Hands, according to the Etymology of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Tree-bearer; wherefore the Epithet of Dendrophorus was given to the Silvan God in an old Inscription cited by Gruter, because this God is commonly represented carrying a Branch of a Pine-tree, in the Pro∣cessions made in honour of Bacchus. And we see often, in Basso relievos, where the Bacchanalia are represented as men carrying little Shrubs or Branches of Trees.

The Title of the Theodosian Code seems to favour this Opinion in the 20th Law.

'Tis just, says the Text, that all the Places that the Dendrophori and other Religious Men a∣mong the Pagans have possessed, and were appointed for their Feastings and distribu∣tion of Money, be applied to the Revenues of our Houses, having banished the Error that instituted them.

According to this Text Dendrophori was not a Name of a Trade, but of a religious or superstitious Order. How∣ever, most of the Learned are of a contrary opinion, which seems very probable, and say, that the Dendrophori were Men, who bought Timber for the War and Warlike Engines: Wherefore they were commonly joined in the same Company with those who made the Engines called Fabri.

DERCETO,

The Mother of Semiramis, she was represented half Man and half Fish, as Diodorus Siculus expresly speaks. But Lucian in his Dea Syria divides her Body otherwise.

Semiramis, says he, founded that Temple in honour of her Mother Derceto, whose Image I have seen in Phaenicia, being that of a Wo∣man from the middle upwards, whose lower parts ended in a Fish's Tail.

The transfor∣mation of Derceto, the Mother of Semiramis, in∣to a Fish, is a very famous Fable. Ovid men∣tions it in his Metamorphosis.

DESIGNATOR.

A Master of Cere∣monies in Funeral Pomps, or a sworn Cryer, who ordered all things at Funerals, either re∣lating to the Parade, or the Habits of that Ceremony. Ʋlpianus says, that this Officer was a noted Man, receiving his Office from the Prince, and was attended by two Li∣ctors and other Officers in Mourning Dresses. Horace makes mention of him Epist. 7. l. 1.

Designatorem decorat Lictoribus atris.

They not only furnish'd all that was ne∣cessary for the Funeral, but undertook the Funeral Games and Spectacles, says Tertul∣lian.

DESULTORES

and DESULTO∣RII, Men who leap from one Horse to another, at the Horce-races of the Games cal∣led Circences. From hence the Latins proverbi∣ally speaking, call inconstant and wavering men, desultoriae naturae homines.

DEUCALION,

A Scythian, the Son of Prometheus, who reigned in Thessalia, in the time of a great Deluge: For the Greeks relate, that the first Men being cruel and insolent, without Faith, Hospitality and Humanity, perished all by that Deluge, the Earth issuing out abundance of Waters, which swell'd up the Rivers, and with the excessive Rains cau∣sed an overflowing of the Sea, which covered the Earth with Water. Deucalion alone re∣mained, having got safe into an Ark with his Family, and two Beasts of every kind, who freely followed him into the Ark both wild and tame, without devouring one another, nor doing him any harm. Thus he floated till the Waters were retired, then re-populated Mankind, by throwing stones behind him, which were changed into Men. Pyrrha his Wife did the like, and threw Stones behind her, which were changed into Women; this they performed by the advice of Themis. The Inhabitants of that Country inlarge the Story with another Prodigy, and say, that an Abyss swallowed down all the Waters; and that Deucalion in remembrance of it, erected an Altar and built a Temple, where a very little Hole remains still. Wherefore the Inhabi∣tants of that Country and those of Syria, come twice a year to the Neighbouring Sea, where they draw a great quantity of Water, and pour it into the Temple that Deucalion built, and this Water runs through the Hole; and the Origine of this Ceremony is still ascri∣bed

to Deucalion, in remembrance of that Ac∣cident.

Ovid says, that Deucalion and Pyrrha escaped from the Flood, and staid in a little Boat on the top of Mount Parnassius, which is above the Clouds and Meteors; that they were both of a perfect Innocency and Holiness: where∣fore Jupiter seeing that there were none left of all Mankind but those two persons, put an end to the Deluge, and made the World habitable as it was before.

'Tis plain by this account, that Ovid knew something by tradition of the Ark of Noah, and his singular Justice, and was told of the place where that Ark stood, and the choice of an only Family for the reparation of Mankind. And 'tis no wonder that the name of Noah was changed, and that of Pyrrha invented by Poets. As for the manner of multiplying afterwards Mankind, it was enough to name a Father and a Mother, a Husband and a Wife. As to the Fable of the Stones thrown behind their back, and their numerous posterity, 'tis a Poetick fancy, to shew with what facility God re-populated the Earth, and the hardness of those Men, who were the first Inhabitants of this new World. Plutarch has mention'd the Dove and the Ark of Deucalion. Pindar says, that Deucalion and Pyrrha, by an order of Jupiter, came down from Mount Parnassus, and without any con∣jugal Correspondence begat a great number of Children made of Stones; because the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a Stone and People; and in so little time, that it seem'd that the Stones were transformed into Men.

Tzetzes explains this Fable something other∣wise; for he says, that Deucalion or Noah at their coming out of the Ark, set up on one side Stones like so many Altars, according to the number of Men who were in the Ark; and his Wife and other Women set up also on their side, as many Altars as they were in number, to give thanks to God for having escap'd this universal Deluge; and because there was as many Men as Women in the Ark, it was said, that the number was equal on both sides, so many Men according to the number of Stones; and that this multiplica∣tion of Stones or Altars, was the cause of the multiplication of Men.

St. Austin affirms, that the deluge fell out during the reign of Cecrops at Athens, according to what Eusebius and Hieronimus say; but this Flood of Deucalion overflowed but one part of Greece. However, the Greeks changed the name of Noah into that of Deucalion, and con∣founded these two Deluges, that they might ascribe to their Country the glory of re∣storing Mankind, and re-populating the whole Earth.

DEVERRA,

One of the three Divini∣ties, whom the Ancients intrusted with the care of a Woman in Child-birth, as Varro and St Austin tells us, lest the God Silvanus enter∣ed the House and troubled her.

DEUS,

The Soveraign Being. Here we must explain the word Deus. Some derive it from the Verb Do, because God gives every thing, and can receive nothing from any Creature whatsoever. Wherefore when they offered Sacrifices, they did not say dare exta Diis, but reddere, to shew that they only ren∣dered him what he had first given them. O∣thers derive it from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies fear, because we ought not to draw near him, but with a reverential fear: and many Authors take its derivation from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to see and contem∣plate, because God sees all things, and nothing escapes his sight and knowledge. But tho there are several Opinions and Disputes concerning the Etymology of that word, the Ancients are yet more divided about the definition of the nature of God. Thales Milesius said that God was an Intelligence, who had made all things of Water, and was the principle of all the World. Anaximander assured, that God was born like the rest of Men. But Anaximines and Anaxa∣goras had more sublime thoughts, for tho they ascribed an Airy Body to God, nevertheless they acknowledged him for an infinite Being, who fill'd up all Imaginary spaces. Pliny tells us that God is an Independant Being, who is all Spirit, all Intelligence, all Sight, and all Hearing; and gives motion to all Beings, and is moved by none but by himself. Doubtless, Pliny and others, who have called God a Soveraign Intelligence, who fills, sees, knows, rules all things, and has no limits, neither to his power or duration, had that ex∣cellent notion from Plato.

Seneca speaking of the Poets, who have de∣scrib'd Jupiter thundering against the wicked, says, that we must not imagine that the Poets thought that Jupiter struck men with Thun∣derbolts; but not being able to express better the punishments that attended wicked Men, they were obliged to perswade them, that God under the name of Jupiter, who sees all things, had always Thunderbolts in his hand, wherewith to punish their Impieties.

And though the Ancients left us a ridicu∣lous Genealogy of Gods, yet they did not really believe that there was such a Multitude of Divinities: But they conform'd themselves to the Superstitious Error of the common People, to keep them the better in awe, and hope out of respect to so many Gods. Pliny ascribes the multitude of Gods to the weak∣ness of Man's understanding, who was not able to apprehend how only one God could

govern so many different parts of the World, wherefore Men fancied that there were many Gods, and that each of them had his pecu∣liar Employment and Function in the govern∣ment of the World.

And when they made Beasts, Trees and Metals their Gods; they did not believe that they were really Gods (except it were the common sort of People) but observ'd some peculiar Qualifications and Proprieties in them, and for that reason called them Gods.

DIA.

No Author tells us who was that Goddess Dia, so often mentioned in the In∣scription of the Arvaux's.

Sebastian Fesch of Basil, Doctor of Law, says that she was the Goddess Ops or Cybele, Saturn's Wife, the Grand-mother of the Gods, whom the Greeks called also Rhea. And she might by way of Eminency be called Dia, i. e. Di∣vina, as the Mother and Queen of other Di∣vinities. From this word Dea or Dia, is come the name of Die in the Province of Dauphine, which was called Dia or Dea Vocontiorum, be∣cause the Vocontij, who inhabited in its Neigh∣bourhood, especially worshipped that Divinity.

DIANA,

The Daughter of Jupiter by Latona, who was born in the Isle of Dolos. This is the same Goddess, who was called Lucina or Diana upon the Earth, and assisted Women in labour, as Poets tell us; the Moon in Heaven; and Hecate or Proserpina in Hell. Upon this account they ascribed unto her three Heads or three Faces, and she is also called Triformes. Virgil speaks thus of her;

Tergeminamque Hecaten, tria Virginis ora Dianae.

And Diana, the Moon and Proserpina were thus confounded in one single Divinity.

All that was said concerning Diana, has re∣spect rather to a Fable than the History, or is rather it self a natural History. Yet Tully has spoken of her as an Historian, when he di∣stinguishes three Diana's; One born of Jupiter and Proserpina, who brought forth winged Cu∣pid; another better known, born of Jupiter and Latona; and a third, who had Ʋpis for her Father, and Glauce for her Mother, whom the Greeks call often Ʋpis after her Fathers Name: Dianae item plures; prima Jovis & Proserpinae; secunda notior, quam Jove tertio & Latona natam accepimus; tertiae pater Ʋpis traditur, Glauce ma∣ter; cam Graeci saepe Ʋpim paterno nomine appellant. And yet these were probably but the Diana's of Greece, in imitation of the Diana's of Aegypt. For Diana was among the Dieties in Aegypt, when Typhous made war against them, and she changed herself into a Cat, wherefore the Aegyptians call'd her Bubastis. Ovid speaking of these Transformations of the Gods, doth not forget that of Diana: Fele soror Phaebi la∣tuit. Herodotus tells us, that there was in the Town of Bubastis in Egypt, a Temple of Ba∣bastis, called by the Greeks Diana, and that the Egyptians said that Diana and Apollo were born of Dionysius and Isis. Sanchoniathon says, that Saturn and Astarte begot seven Girls, or seven Diana's.

Strabo mentions one of the Grecian Diana's, whom they called Britomartis, and was also named Dictynna, from the word Dicte.

And Solinus affirms, as Gasaubon observes, that the Inhabitants of Crete called Diana by that name, because it signifies a mild and sweet Virgin: Quod Sermone nostro sonat Virginem dul∣cem. Hesychius says, that the People of Crete called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which was sweet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Casaubon is of opinion that the other part of this word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Companion, because a Virgin never forsakes the company of her Mother.

In fine, Diodorus Siculus affirms, that the Cre∣tans, who introduce the Theology of Phaeni∣cia and Egypt into their own Country, said, that Jupiter begot Venus and the Graces, that Diana took care of new born Infants, and Lu∣cina presided over Women in Labour.

She was called Diana because she was the Daughter of Jupiter, as it is intimated by her Name; for the ancient Latins said Dius instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jupiter: She was named Delia, be∣cause she was born in the Island of Delia. This Goddess made a Vow of Virginity, which she carefully kept; wherefore the Po∣ets called her Casta Diana. She was the God∣dess of Woods, Hunting and Cross-ways. All the Nymphs are her Companions; but when they married they forsook her company, and were obliged to carry Baskets full of Flowers and Fruits into her Temple to paci∣fy her. The Ides of August was a day kept holy in her honour; and it was not then al∣lowed to hunt, because they imagine, that that day she permitted her Hounds, and all things that appertained to her Hunting Equi∣page to rest; every one crown'd his Hounds, and they lighted Torches in the Forrests, where they offered her in Sacrifice an Ox, a Boar and a white Hind. They presented her still the first Fruits; Oenus King of Aetolia for∣got it, in an offering he made to the Country Gods; which so highly provoked her anger, that she sent the Calydonian Wild-boar, who de∣stroyed all his Country. The Sythians, says Lucian, offered Men in sacrifice upon her Altar. Among all the Temples that were built to her honour, that of Ephesus was most remarkable, for its largeness and magnificence. It was 425 foot long, and 220 foot broad, adorn'd with an hundred and twenty seven Pillars of threescore foot high, wrought with so much art, and enrich'd with so much ex∣cellent

carved work, that nothing finer was ever seen: There was a Stair-case to go up on the Temple, made of one intire piece, which was the Wood of a Vine. This Temple was built by the Architect Ctesiphon in sixscore Years time, and was burnt by a profliigate Fellow, called Erostratus, who by this Con∣flagration, designed to transmit his Name to posterity, not being able (as he confess'd him∣self) to do any thing more remarkable. The Ephesians built it again, as magnificent as before.

Diana had also a Temple in the Town of Magnesia, built by Hermogenes Alabandinus, a fa∣mous Architect.

This Goddess had another Temple at Rome upon Mount Aventine, in the Reign of Servius Tullius, which was built by the Romans and Latins, at both their Charges; and there they met every year to offer a Sacrifice, in com∣memmoration of the League made between both Nations. This Temple was adorned with Cows-horns. Plutarch and Lavy tell us the reason of it, when they relate that Autro Coratius a Sabin, who had a very fine Cow, was advis'd by a Southsayer to offer it in a Sacrifice to Diana of Mount Aventine, promising him if he offered that Sacrifice that he should never want any thing, and that the City whereof he should be a Citizen should subdue all other Towns of Italy. To that purpose Autro came to Rome, but a Slave of King Servius having acquainted his Master with Autro's design, who being gone to puri∣fie himself in the Tiber, before he offered his Sacrifice, Servius made use of that opportunity, sacrificed the Cow to Diana, and hung the Horns in her Temple.

She was commonly drawn Goddess-like, with dishevelled Hair, cloathed with a hairy Gown of purple colour, trimm'd with golden Buckles, which she tuckt up to the very knees. She held a Bow in her Hand, and carried a Quiver full of Arrows on her Shoulder. They also represented her sitting on a golden Cha∣riot drawn with Hinds. Albricus the Philo∣sopher in his Pictures of the Gods says, that Diana was represented holding a Bow and Arrow, with a Half-moon on her Forehead, and about her a great company of Dryades, Hamadryades, Naiades, Nercides, and Choires of the Nymphs of the Woods, Mountains, Fountains and Seas; and even Satyrs, who are Country Divinities.

Strabo l. 14. de descriptione Mundi relates, that in the Isle of Icarus there was a Temple of Diana, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Taurica; Livy l. 4. Dec. 4. calls it Tauropolum, and the Sacri∣fices that were offered in that Temple Tauro∣polia. However, Dionysius in his Book De••situ Orbis says, that Diana was not called Tauropola from the People, but from the Bulls that a∣bound in that Country.

DIAPASON.

This Greek word signi∣fies a Chord, which includes all Tones, we call it an Octave, because all its tones are eight in number. Aristotle says that the Greeks did no not call it Diocto, i. e. Octave, because the Harp of the Ancients, which included all the tones, had but seven Strings.

DIATONUM,

A kind of Song, which proceeds out by tones and semi-tones, and is more natural and less forced than other kinds of Musick.

DIAULON,

Is a kind of Race, which was a Furlong in length, and at the end there∣of they returned back along the same Course.

DICHALCA,

The foruth part of an Obolus.

DICTATOR,

A Roman Magistrate, who was alone invested with the Consulary and Soveraign Authority, and had power of life and death over the Romans, he had Lictors walking before him. Pomponius Laetus allows him but two; but Raphael Volateranus says, more likely there were four and twenty Li∣ctors, for each Consul had commonly twelve. This Magistrate was never chosen, but when the Commonwealth was reduced to some great Extremity, either by an unexpected War, or some popular and epidemical Dis∣ease, to drive in the Nail, or chuse new Se∣nators. The Consul elected a Dictator by Night upon the Territories of the Common-wealth, and no where else. That Office was for six Months; at first none but Patricians only were admitted to it; but afterwards they were taken out of the People, and the first who was honour'd with that Employment was called T. Largus.

DICTATURA,

The Dictatorship, the Dignity of Dictator, which commonly lasted but six Months, yet the Senare might continue it.

DIDO;

or Elise, the Daughter of Belus King of Tyre. She married Sicheus, Hercules's Priest, whom Pigmalion, Dido's Brother, mur∣thered, to possess his Treasure. Dido fearing her life, sailed to the Coasts' of Africa, where she built a Town and called it Carthage. Jar∣bas King of Getulia would force her to marry him, but she refus'd to consent to it, and had rather kill herself, than stain her former Bed. Virgil relates this otherwise in his Encid, but by the account of Chronologers what he said is impossible, for Aeneas lived 260 Years be∣fore Dido.

DIES,

The Day. The Ancients di∣vided the day into a natural and artifici∣al. They called the natural day that which is measured by the duration of time, that the Sun takes to move round the Earth, which comprehends the whole space both of the Day and Night. And they called the artifi∣cial day, the duration of that time the Sun is above our Horizon.

The natural day is also called civil, be∣cause several Nations reckon it several ways; some begin it one way, and others another way.

The Babylonians began the day with the rai∣sing of the Sun.

The Jews and Athenians began it with the setting of the Sun, and the Italians follow them, and begin the first hour of the day with the Sun setting.

The Egyptians began it as we do at midnight, and the Ʋmbri at Noon.

The day that begins with the rising and set∣ting of the Sun is not equal; for from the Winter-Solstice to the Summer-Solstice, the day that begins with the Sun setting has some∣thing more than four and twenty hours: and on the contrary, less from the Summer-Sol∣stice to the Winter-Solstice; but the natural day that begins at mid-night or at noon is al∣ways equal.

The artificial day on the contrary is un∣equal all over the World, except under the Aequinoxial Line; and this inequality is more or less, according to the diversity of Cli∣mates.

The Romans distinguish'd the days into holy-days and working-days: In the one of these followed their Diversions, and the other their Business and Trading; some days were also accounted by them lucky, and others un∣lucky.

We ought here to observe the general di∣vision that Numa made of the days called Fasti and Nefasti; the days called Fasti were divided in Comitiales, Comperendini, Stati, Praeliares.

Fasti dies were pleading days, at which time the Praetor was allowed to administer Justice; and the word fasti is derived from fari, i. e. to speak or pronounce: Wherefore the juris∣diction of the Praetor consisted in pronoun∣cing these three words Do, Dico, Addico: On the contrary, dies nefasti were no pleading days, at that time there was no Justice admi∣nistred, which Ovid has expressed by these two Verses.

Ille nefastus erit, per quem tria verba silentur. Fastus erit per quem lege licebit agi.

The days called Fasti were marked with an F. in the Roman Kalendar, and the days called Nefasti were marked with an N.

Paulus Manucius observes that there were three sorts of days called Fasti; some were meerly called Fasti, and those days were en∣tirely spent in the administration of Justice; others were called Intercisi or Enterocisi, because one part of those days was employed to offer Sacrifice, and the other to distribute Justice, which was administred from the time that the victim was sacrificed, till the inwards were offered upon the Altars of the Gods, during the time they were examining the Entrails, inter caesa & porrecta: and those days are markt in the Kalendar with these two Letters E. N. The third sort of days called Fasti, were fasti in the afternoon, and nefasti in the morning, markt in the Kalendar with these Letters N. P. Nefastus priore tempore, or priore parte diei, as we learn from Ovid.

Neu toto perstare die sua jura putetis, Qui jam Fastus erit, mane Nefastus erat. Nam simul exta Deo data sunt, licet omnia fari; Verbaque honoratus libera Praetor habes.

DIES SENATORII.

Days that the Senate met about the affairs of the Com∣monwealth, which were commonly the Ka∣lends, the Nones, and the Ides of the month, except upon extraordinary occasions, for then there was no other days excepted, on∣ly those appointed for the Assemblies of the people.

DIES COMITIALES.

Days of the meeting of the people, markt in the Kalen∣dar with a C. When the Assemblies did not sit a whole day, the Praetor was allowed to bestow the rest of the day in administring Justice.

DIES COMPERENDINI.

Days of adjournment. After a hearing on both sides, the Proetor granted time to the Clients, either to inform more fully, or to clear themselves: this adjournment was commonly of twenty days, and was only granted to Roman Citi∣zens, and to summon a Foreigner at Rome.

Macrobius says that this last adjournment was called Stati Dies.

DIES PRAELIARES.

Days during which it was permitted to engage the enemy. There were also other days called Justi, viz. thirty days that the Romans were wont to grant to their Enemy, after they had pro∣claimed War against them, and before they entered their Territories, and used any Act of Hostility, to give them time by this de∣lay to come to an agreement, or make satis∣faction for the wrong they had done them. Justi Dies, says Festus, dicebantur triginta, cum exercitus esset imperatus & vexillum in arce posi∣tum.

There were other days called NON PRAELIARES or ATRI, fatal and unluckly, because of some loss the Romans had suffered during those days, wherefore it was not allowed to engage the Enemy upon such days. The Greeks called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

'Tis certain that the Ancients accounted some days luckly, and others fatal, and that the Chaldeans and Aegyptians have first made

observations upon those days, and the Greeks and Romans in imitation of them, have done the like. Hesiod was the first, who made a Catalogue of lucky and fatal days, intituled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the fifth day of the month is noted for an unlucky day, because, as he says, the Furies of Hell are walking that day upon the Earth: wherefore Virgil tells us in the first Book of his Georgicks.

—Quintam fuge, pallidus Orcus, Eumenidesque satae: tum partu Terra nefando Caeumque Japetumque ••reat, saevumque Typhoea, Et conjuratos caelum rescindere fratres.

The opinion of Plato was, that the fourth day of the month was lucky, Hesiod assures that it was the seventh day was fortunate, because it was Apollo's Birth-day; and that the 8th, 9th, 11th, and 12th days were also lucky.

The Romans accounted also some days lucky and others fatal. And the following days after the Kalends, Nones and Ides were reckoned fatal and unfortunate. And this o∣pinion was grounded upon the answer of a Southsayer. For the Military Tribunes Vi∣gilius, Manlius, and Caelius Posthumius, seeing that the Common wealth suffered always some loss, presented a Petition to the Senate in the year 363, desiring them to enquire about the cause of these misfortunes. The Senate sent for a Southsayer, called L. Aquinius, who be∣ing come into the Assembly, they asked him his opinion about the same; he answered, that when Q. Sulpitius, one of the Military Tribunes, engaged the Gauls with so bad suc∣cess near the River Allia, he had offered Sa∣crifices to the Gods the next day after the Ides of July; that the Fabians were killed at Cremera, because they engaged the Enemy upon the like day. After this answer the Senate referred the consideration of the whole Affair to the Colledge of the Pontiffs, and desired them to give their opinion there∣in. The Pontiffs forbad to engage the Ene∣my, or to undertake any thing upon the next day after the Kalends, Nones and Ides, as Livy reports. Besides these days that were accounted unlucky, there were also some o∣ther days, that every particular man esteem∣ed unfortunate in respect to his own person. Augustus never attempted to perform any thing upon the day of Nones, others upon the fourth of Kalends, Nones and Ides. Vitelli∣us having obtained the dignity of the high Pontiff, made Ordinances concerning Reli∣gion upon the 15th of the Kalends of August, which were ill received, because of the loss they had suffered upon that day at Cremera and Allia as Suetonius relates in the life of that Emperor, and Tatitus in the second Book of his History, c. 24.

They took for a bad omen, that being made High Priest, he ordained something concerning Religion upon the eighteenth day of July, which is fatal, because of the Battles of Allia and Cremera.

There was also many other days account∣ed fatal by the Romans, as the day that they offered Sacrifices to the Ghost of deceased persons; the day following after the Feasts called Volcanalia, the fourth before the Nones of October, the sixth of the Ides of November, the Holyday called Lemuria in May; the Nones of July, called Crapotinae; the Ides of March, because Julius Caesar was killed that day; the fourth before the Nones of August, because of the defeat of Cannae that happened upon that day; the Holydays of the Latins called Saturnalia, and many others recorded in the Kalendar.

However, some Romans slighted those ri∣diculous and superstitious observations; for Lucullus answered to those who endeavoured to dissuade him from engaging Tigranes, be∣cause upon the same day the Cimbri had rout∣ed the Army of Caepio,

I, said he, I will make it of a good omen for the Romans.

Julius Caesar transported his Forces over into Africa, tho the Augurs opposed his design. Dion of Syracusa engaged Dyonisius the Tyrant, and overcame him one day when the Moon was eclipsed. And so did many others.

DIES FESTI,

Holydays. See after Festum.

DIESIS,

The quarter of a Tone. This word is derived from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to pass and run through something; the Diesis among Musicians are the lesser parts of a Tone. Wherefore Aristotle says, that the Diesis are the Elements of the Voice, i. e. of Tones: However, the Pythagoreans who are thought to be the inventers of the name Diesis, do not make it so small; they divi∣ded the Tone in two inequal parts, the lesser, which we call the Semi-tone minor was called Diesis, and the greatest, which is our Semi-tone major, was called Apotome.

DII,

Gods. The Romans made two clas∣sis, or orders of their Gods; in the first were ranked the Gods called Dii majorum gen∣tium, in the second were the Gods called Dii minorum gentium. The Gods of the first order were the most powerful, nobiles & potentes, and were called upon under great exigencies. They were twelve in number, six Males, and six Females.

Neptunus, Mars, Mercurius, Vulcanus, Apollo, Ju∣piter: Juno, Minerva, Ceres, Vesta, Diana, Venus.

The Gods of the second order, whom Ovid comprehends under the word Plebs, were of a much lesser consideration, and had no pow∣er but from the great Gods; wherefore they were called upon but in affairs of less mo∣ment.

Tully l. 2. de legibus makes three orders of Gods. The first order is of Celestial Gods, the second of Demi-Gods or Hero's, who were carried up into Heaven on account of their atchievements, and in the third order were those who gave men the power to be∣come themselves Gods.

They divided also the Gods, into Gods of Heaven, Gods of the Earth, Gods of the Sea; in Gods of Forests, Gods of Rivers, and Gods of Gardens.

There is still another division of Gods into Gods called Consentes, and Gods elected, in Deos Consentes & Electos. The Gods called Consentes are the twelve Gods mentioned be∣fore. They had their share in the Govern∣ment of the Universe, and the chiefest em∣ployments in the administration thereof. The Gods elected were eight, whom the Gods called Consentes had chosen and entrust∣ed with a share of the government, relying so far upon them. And these twenty Gods, viz. twelve Males and eight Females, were adored as the Soveraigns of all the little Gods, who had but small and limited employments in the government of the Universe, are the names of the Gods called Consentes, and Gods called elected. JANUS, JUPITER, SATURN, GENIUS, MERCU∣RY, APOLLO, MARS, VUL∣CANUS, NEPTUNE, The SUN, HELL or PLUTO, LIBER: TEL∣LUS, CERES, JUNO, The MOON, DIANA, MINERVA, VENUS, VESTA.

The Names of the Gods of the Sea, NEPTUNE, SALACIA, VE∣NILIA, EGERIA, JUTURNA, PORTUNA.

The names of the Gods of Hell, PLU∣TO, ACHERON and STYX his Wife, PROSERPINA, AEACUS, MINOS, RHADAMANTHUS, CHARON,, The Three PARCAE, the FURIES.

The names of the Gods called Indigites, or of the Heroes or Demi-gods, as HERCU∣LES, AESCULAPIUS, FAUNUS, CARMENTA, CASTOR & POL∣LUX, ACCA LAURENTIA, QUIRINUS or ROMULUS.

The names of the Gods called Semones, or Semi-homines, who had the protection of men during the course of their life.

Those that presided at Births, were the Goddess MENA or LUNA, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the Moon, or PRIVIGNA JU∣NO, and JUNO FLUONIA, LUCI∣NA or DIANA, LATONA or PAR∣TUNDA, and EGERIA, who assisted Women in their Labour.

After a Woman was delivered of a Child, three Gods were called upon to preserve the Woman lying in, and preserve her from the God Silvanas; viz. INTERCINODA, PILUMNUS and DEVERRA. The Child who was born was put under the pro∣tection of these Gods, VAGITANUS to preside at his Cries; LEVANA, to take him up; CUNINA, to lay him in the Cradle; RUMINA, to suckle him; PO∣TINA, to give him Drink; EDUCA, to feed him; OSSILAGO, to knit his Bones; CARNEA or CARNA and CARDEA, to take care of his Vitals; JU∣VENTUS, presided over his Youth; OR∣BONA was called upon by the Parents, lest she should take away their Children.

When the Child grew up, they prayed to other Gods in his behalf, viz. MURCIA, lest he should be idle; STRENUA, to act with vigilancy and vigour; ADEONA and ABEONA, to go and come again; AVERRUNCUS, to put away evil; ANGERONA, to drive away Melancho∣ly; and two GENII, one good and the other bad.

The Names of the Country Gods, JUPI∣TER, the EARTH, the SUN, the MOON, CERES, LIBER, MI∣NERVA, VENUS, PALES, FLORA, POMONA, VERTUM∣NUS, SEIA or SEGETIA SE∣GECE, TULLINA, TUTANUS, ROBIGUS, PAN, SILENUS, SILVANUS, TERMINUS, PRI∣APUS; and an infinite number of others, as the Gods PENATES and LARES, of whom we will speak severally and in their Order.

DILUVIUM,

A Deluge, a general Inundation that God sent formerly upon the Earth to drown both Men and Beasts, to punish their wickedness. For that purpose God opened the Cataracts of Heaven, and preserved only Noah and his Family out of this Deluge, with two of each kind of all living Creatures in an Ark, that he ordered him to build for that purpose.

There has been formerly five Deluges, yet there was but one universal one, sixteen hun∣dred years and more after the creation of the World, in the time of old Ogyges the Phaenici∣an, as Xenophon tells us.

The second Deluge covered only the Land of Egypt with Waters, and was occasioned by

by an overflowing of the River Nile, in the time of Prometheus and Hercules, and continued but a Month, as we learn from Diodorus Si∣culus.

The third Deluge happened in Achaia, in the Province of Attica, and lasted threescore days, in the time of Ogyges the Athenian. Dio∣dorus speaks of it in his sixth Book, and Pausanias in his Attica relates, that in the lower Town of Athens, in the way that leads to the Temple of Jupiter Olympius, there was a hole seen in the ground a foot and a half wide, and thro' that hole the Waters of the Flood were sunk, wherefore it was a custom among the People, to throw every year into that hole, a kind of an offering made with Wheat-Flower and Honey.

The fourth Deluge was in Thessalia in Deu∣calion's time, and continued a whole Winter, as Aristotle tells us in the first Book of his Meteors.

The fifth hapned about the Ostia of the Ri∣ver Nile in Egypt, in the Reign of Proteus, and about the time of the Trojan War.

But Poets confound these Deluges, and say, that the Universal Deluge was in the time of Deucalion, the Son of Prometheus, who escaped alone with his Wife in a Boat on the top of Mount Parnassus in Ph••cis.

Lucian seems to countenance this opinion of the Poets in the Dea Syriae.

The most common opinion (says he) is, that Deucalion of Scythia is the founder of this Temple, (he means the Temple of Syria;) for the Greeks say, that the first Men being cruel and inso∣lent, faithless and void of Humanity, pe∣rished all by the Deluge, a great quantity of Water issuing out of the bowels of the Earth, which swell'd up the Rivers, and forc'd the Sea to overflow, by the assistance of Rain and violent Showers, so that all lay under water: only Deucalion remain'd, who escaped in an Ark with his Family, and two of each kind of all living Creatures, that fol∣lowed him into the Ark, both wild and tame, without hurting one another. He floated till the Waters were withdrawn, then po∣pulated the Earth again. They added ano∣ther wonder, that an Abyss opened of it self in their Country, which swallowed up all the Waters; and that Deucalion in memory of that Accident, erected there an Altar and built a Temple. A Man may still see there a very small Cliff, where the Inhabitants of that Country, with those of Syria, Arabia, and the Nations beyond the Euphrates, resort twice a year to the Neighbouring Sea, from whence they fetch abundance of Water, which they pour into the Temple, from whence it runs into that Hole; and the Ori∣gine of this Ceremony is likewise attributed to Deucalion, and instituted in commemorati∣on of that Accident.

This is what Holy Scripture informs us concerning the Universal Deluge.

The wickedness of Men being great in the Earth, at last the day of Punishment came. And the Lord commanded unto Noah to put in the Ark all sort of Provisions, and take two of each kind of unclean Animals, and seven of the clean Animals, viz. three Males and three Females to preserve their Specie upon the Earth, and one more for the Sacrifice after the Flood should be over. This being done, Noah shut up himself in the Ark, the seventeenth day of the second Month of the Solar Year, (which was the nineteenth of April according to our computation) with his three Sons and their Wives. It did rain forty days and forty nights. And God open∣ed the Cataracts of Heaven, and the Foun∣tains of the Deep; and the Waters increa∣sing during an hundred and fifty days, (the forty Days above-mentioned being included) were fifteen Cubits higher than the top of the highest Mountains. And all Flesh died, both Men and Beasts, and none escaped but those that were in the Ark. The hundred and fiftieth day the waters abated, by a great wind that the Lord raised, and the twenty seventh of the seventh Month, to reckon from the beginning of the Flood, the Ark rested upon a Mountain of Armenia; Hieronymus calls it Mount Taurus, because the River Araxes ran at the foot thereof.

Others grounding their Opinion upon a more anci∣ent Authority, tell us, that the Ark rested upon one of the Gordian Mountains; and Epi∣phanius says, that at his time they shew'd yet the remainders of the Ark. Many Arabian Geographers and Historians are of this Opi∣nion.

The first day of the tenth Month the tops of the Mountains appeared. And Noah and his Family went out of the Ark the twenty seventh day of the second Month (the twenty ninth of April according to our account) by the command of the Lord, as he went in before by the same order.

DIOCLETIANUS,

Born in Dalma∣tia, of a mean Parentage, and Slave to Annu∣linus the Senator. His great ability in War and Government raised him to the Throne. And as soon as he had obtained the Soveraign Power, he put Aper to death, to make good the prediction of an old Witch, who had foretold him that he should be a great Man, when he had kill'd the fatal Wild-boar (for till that time he was but a Wild-boar Hun∣ter;) nevertheless this Prediction was to be understood of Aper, Mumerian's Father-in-law, for Aper signifies in Latin a Wild-boar. This Emperor raised a most violent Persecution a∣gainst

the Christians, and was both ambitious and cruel. His folly grew to such an excess, that he ordered that the People should adore him like a God, and should kiss his Feet: a new thing, never required of them by his Predecessors, who were only saluted after the manner of Consuls.

His Vices blasted the Glory of his Life, and his great ability, which might otherwise ren∣der him famous, either in Peace or War. From a Soldier of Fortune, he raised himself to the greatest Dignity in the World, and maintained it with much Glory, and left it with as much greatness of Soul.

When his Colleague endeavour'd to per∣swade him to take again the Purple, he talked to him of the Lettices of his Garden of Salona, and no Man was ever able to remove him from the retirement he had chosen. He died in a very strange manner, for he felt dreadful pains all over his Body, which was falling to pieces, and stunk so horridly, that no body was able to come near him, and he was a ter∣ror to himself. After his death Licinius plac'd him among the number of Gods after the u∣sual manner.

DIOGENES,

A Cynick Philosopher, who called himself the Citizen of the Uni∣verse, the Physician of the Soul, and the Herald of Liberty, promising himself that he could perswade men to leave their pleasures. Lucian introduces him speaking in his Dia∣logue of the Sects of Philosophers exposing to Sale, delivering the Epitome of his Do∣ctrine.

You must be audacious, impudent, snarl at all Mankind, and find fault with everything; for that is the compleat way to be admired: Let your Speech be rude, your Tone the like; your Looks stern, and your Mien barbarous; in short, your whole deportment wild and savage.

He did wear an old patched garment, with a Staff and a Bag, and dwelt in a Tub, which he tumbled in the day-time, lest he should re∣main idle.

DIOMEDES,

King of Aetolia, the Son of Tydeus, and fair Deiphile, the Daugh∣ter of Adrastus, King of Argos. He went to the Trojan Wars with Achilles, and was killed by Ulysses, as they were coming back toge∣ther, after they had stoln the Palladium. Af∣ter his Death his Servants were changed into Birds called Diomedeae Aves, mentioned in Pliny l. 10. c. 44.

I won't omit, says he, the Birds of Diome∣des, whose Feathers are white, and the eyes like fire. There are some of them found in an Island of Apulia, where Diomedes was buried.

DIOMEDES,

King of Thrace, who exposed all persons who came into his King∣dom to be devoured, by four Horses that he fed with Blood and Mans Flesh. Palaephatus tells us, that Diomedes was the first man that bred Horses, and spent all his Estate about it, wherefore these Horses were called An∣thropophagi, i. e. Men-eaters, and this gave oc∣casion to the Fable that Diomedes Horses were fed with Man's-Flesh. Philostratus affirms, that these four Creatures were four Mares, or four Daughters of Diomedes, who were ve∣ry lecherous, and consumed the Estates and the Health of all men that were in love with them. Hercules slew him, and gave his Corps to be eaten by his own Horses.

DIONYSIUS,

An Epithet given to Bacchus, for Jupiter to preserve Bacchus, whom he had begot of Semele, from jealous Juno, transformed him for a time into a He-goat, and Mercury carried him to the Nymphs, who inhabited the Neighbourhood of the Town of Nysa in Asia, to nurse him up. Where∣fore he was sirnamed Dionysius from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Jupiter, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nysa. This we learn of Lucian in his Dialogues of the Gods, where Mercury talking with Neptune about young Bacchus, whom Jupiter placed in his thigh, to compleat his time, and was just now de∣livered of him.

I have carried him, says he, to Nysa, to be brought up by the Nymphs inhabiting there, who have nam'd him Dionysius, from the name of his Father, and their own Country.

DIONYSIA.

The Feasts of Bacchus. See Orgia and Bacchanalia.

DIOSCORIDES.

A Greek Physician of Anazarba, who came to Rome, and obtain∣ed the freedom of a Citizen. He got par∣ticularly acquainted with Licinius Bassus an illustrous Roman; and took the name of Pedacius or Pedianus of the Family Pedania, as Lambe∣cius observed in his Commentaries upon the Library of the Emperour; and he has left us some Books of the nature of Plants, and ver∣tue of Metals.

DIPHILUS,

An able Architect, but a slow Workman; from whence comes the Latin Proverb, Diphilo tardior, to represent a very slow man, who does not finish his work.

DIRAE.

The Furies of Hell, called al∣so Eumenides. Poets mention three of them, viz. Tisiphone, Megaera and Alecto, whom they represent with fiery eyes, their heads attired with Serpents, and holding Iron Chains in their hands, and Scourges with burning Torches to punish guilty Consciences.

DIRCE.

The Wife of Lycus King of Thebes, whom he married after he had di∣vorced Antiope. Zethus and Amphion tyed her to the tail of a Horse and dragged her a∣bout, but the Gods out of compassion turned her into a Fountain.

There was another of that name, who pre∣ferred herself in Beauty to Pallas, wherefore she was transformed into a Fish.

DIS,

The God of Riches, also called Plutus. He is represented lame and blind; wherefore when Jupiter sends him to any person, he arrives there but very late, and often when there is no want of him: But when he returns, he goes as fast as the wind, and men are amazed to lose the sight of him so soon. And if Riches come to men sleep∣ing, he don't walk then upon his own Legs, but he is carried away, and then 'tis not Ju∣piter who sends him; but Pluto, who is also the God of Riches, as 'tis intimated by his name, for he makes great Riches pass from one hand into another: And being blind, he often misses his way; but he turns so of∣ten up and down, and on every side, that he meets some one or another who takes hold on him. Wherefore he inriches but very few just men; for being blind, how can he find a just man, who is a thing so scarce to meet with? but the wicked being in great numbers, he easily met with them.

DISCORDIA,

Discord. The Anci∣ents have made Discord a mischievous Divi∣nity. Aristides represents her with dreadful and fiery eyes, a pale countenance, black and blue lips, wearing a Dagger in her bosom. Jupiter banish'd her out of Heaven, because she sowed divisions among the Gods. She caused the ruin of Troy, for being angry that she was not invited with the other Gods to the wedding of Thetis and Beleus, she threw a Golden Apple into the Banquetting room, which fell at the feet of Venus, Pallas and Ju∣no. Mercury took it up, and observed that there was written about it, 'Tis for the fairest. The three Goddesses fell out presently a∣mong themselves, each of them pretending that it belonged to her, and had not Jupiter commanded them silence, they would have come to blows. Yet he would not decide their quarrel, and referred them to Paris the Son of Priam to be judged by him, who gave it for Venus the Goddess of Beauty; whereupon Juno grew angry, and in revenge thereof, destroyed Troy and the Trojans toge∣ther.

—Saevae memorem Junonis ob iram;

Who remembred the judgment that Paris had pronounced in the behalf of Venus.

DISCUS,

A quoit which Gamesters used in ancient exercises. It was a round thing of Metal or Stone, a foot broad, which they threw into the air to shew their skill and strength. Discus was also a round consecra∣ted Shield, made to represent a memorable deed of some of the Heroes of Antiquity, and to keep it in remembrance thereof in a Temple of the Gods, where it was to be hung up.

DIVORTIUM,

Divorce between a Husband and his Wife.

At first Divorce was rare among the Romans. Romulus, says Plutarch, made many Laws, but the most rigorous of all was, that which forbad the Wife to forsake her Hus∣band, and allowed the Husband the liberty of forsaking his Wife, in this three cases. If she has made use of Poyson to kill the Fruit of her Womb, if she has put another Child upon him instead of his own, and in case of Adultery. If the Husband dismissed his Wife upon any other account, he was bound to give her part of his Estate, and the other part was consecrated to Ceres; and then he was obliged to offer a Sacrifice to the Gods called Manes. Leges etiam quasdam tulit Romulus, inter quas vehemens est illa quâ mulieri maritum relinquendi potestas adimitur: viro au∣tem ejicere uxorem conceditur, si veneficio circa pro∣lem usa fuerit, aut alienam pro suâ subdidisset, aut adulterium commississet. Si quis aliâ de causâ repu∣diasset conjugem, ejus mariti bona partim uxori cederent, partim Cereri sacra forent, atque Diie Manibus rem sacram facere tenebatur.

The Law of the twelve Tables permits Divorce upon the fore-mentioned causes, and prescribes some rites that are to be observed in that case, the neglect whereof made it void. It was to be made in the presence of seven Roman Citizens, all men of ripe age. Divortia septem civibus Romanis puberibus testibus adhibitis postea faciunto aliter facta pro infectis ha∣bentor, says the Lex Julia.

The Husband took the Keys of his house from the hands of his Wife, and sent her back with these words, Res tuas tibi habeto, or Res tuas tibi agito, i. e. what is your own take it again. Tully says in his Phillippick, Frugi factus est, mimam illam suas sibi res habere dixit ex duod••cim tabulis, clavis ademit, exegit. He is become an honest man, he has bid this lewd Creature to take what was her own a∣gain, and has took the Keys from her, and put her away.

Though the Laws allowed Divorce, yet it was not put into practice at Rome till the year 70, when a certain person named Spuri∣us Carvilius Ruga, in the time of the Con∣sulship of M. Pomponius, and Caius Papyrius, or of M. Attilius and P. Valerius put away his Wife for barrenness.

DODONA,

A Town of Chaonia, fa∣mous for the Forest, where the Oaks spoke by the Oracle of Jupiter, called Dedonaeus. Aristotle (as Suidas relates) says, that there were two Pillars at Dodona, and upon one

thereof a Bason of Brass, and upon the other a Child holding a Whip, with Cords made of Brass, which occasioned a noise when the Wind drove them against the Bason.

Demon (as the same Suidas relates) says, that the Oracle of Jupiter, called Dodoneus, is com∣passed round about with Basons; which, when they are driven one against the other, communicate their motion round about, and make a noise that lasts a while. Others say, that the noise proceeded from a sounding Oak, that shook its Branches and Leaves when it was consulted; and declared its Will by the Priests called Dodonaei.

Poets tell us that the Ships of the Argonauts were built with Timber fetched out of the Dodonaean Forest, wherefore they spoke upon the Sea, and pronounced Oracles.

There was in the Town of Dodona a Foun∣tain, the Waters thereof, though very cold, yet would light a Torch lately put out, when dipt in 'em. Lucretius ascribes this effect to the hot Vapours, that issued from the great quan∣tity of Brimstone which is in the veins of the Earth; and some others ascribe it to the Antiperistasis of the great cold, that conden∣sed the heat remaining still in the Torch, and thus lighted it again.

DOLABRA,

The Pontifical Ax, to knock down the Victim in Sacrifices.

DOMITIANUS,

The twelfth Em∣peror of Rome, Son to Vespasian, and Titus's Brother. During his Father's life he gave himself to Poetry, and made great progress in it; and Quintilian, Pliny and Silius Italicus commend him for the same. At his first coming to the Empire, he shew'd much mo∣desty and justice, making many good Laws, and forbad the making of Eunuchs. He re∣newed the Lex Julia against Adulterers, for∣bad the use of litters to publick Women, and deprived them of the right of Inheriting. To these Vertues was joined a great Magnifi∣cence and Liberality, giving to the People several very costly Games and Shews, but soon after he discovered his cruel and lascivi∣ous temper, which he had hitherto hidden. For he kept company with his Niece, as if she had been his lawful Wife. His Vanity was not less than his Incontinence, he took upon him the Name of God and Lord, and was proud of having that Title given to him in all Petitions presented to him. The Peo∣ple were obliged to comply with the fantasti∣cal Impiety of a Man, who was not then ca∣pable of hearing reason. The Poets of his time, and especially Martial were not sparing of his Praises; and their Verses are still shameful Testimonies of their Flatteries of a Prince, who deserved so little the name of God, that he was unworthy of bearing the Name of Man.

He renewed the Persecution that his Father had begun against Philosophers, who were obliged to disguise themselves, and fly away into Foreign Countries. As for the Christians he cruelly persecuted them, and banished St John the Evangelist into the Isle of Pathmos, after he was miraculously come out of a great Kettle full of boiling Oyl, wherein this Ty∣rant had ordered him to be cast. His design was to ruin utterly the Christian Religion; but a Man named Stephen, made free by Cle∣mens the Consul, delivered the Church and Empire of this cruel Persecutor. Suet onius re∣lates, that the day before his Death, he said, that the next day the Moon should be bloody for him in the Sign of Aquarius. The Senate pull'd down his Statues, and razed out all the Titles he had usurped, and Men out of a base compliance had bestowed upon him. The greatest part of the day he passed in his Closet, killing Flies with a golden Bodkin, Wherefore it was said that he was always alone, and that there was not so much as a Fly with him. He built a Temple to the Goddess Health, having escap'd the danger that he had run at the coming of Vitellius.

DOMUS,

This word is commonly taken for all sorts of Houses, either Magnifi∣cent or Ordinary; but 'tis often taken by Writers to intimate a fine House of some great Lord, or Palaces of Princes, as it ap∣pears by these Verses of Virgil, speaking of the Palace of Dido.

At Domus Interior regali splendida luxu.

These great Houses were built with much Magnificence, and were of a vast extent; for they had many Courts, Apartments, Wings, Cabinets, Bagnio's, Stoves, and a great ma∣ny fine Halls, either to sit at Table, or to transact matters of consequence.

Before these great Houses there was a large place or Porch, where Clients and Persons giving attendance to great Men, waited till it was day light, to be admitted to make their Court. 'Tis to be supposed that this Porch was covered, for the conveniency of Persons, who were sometimes waiting very long before they were admitted.

There was a second part to these Houses, called Cavum-Aedium or Cavaedium, it was a great large Court, inclosed with Rows of Houses.

The third part was cal'ed Atrium interius, i. e. in general the whole inside of the House. Virgil has took this word in Vitruvius's sense, when he said, Apparet Domus intus, & atria longa patescunt; for 'tis plain that Virgil means by the word Atria, all that may be seen in the inside of a House when the Doors are

opened. There was a Porter waiting at the Atrium, called Servus Atriensis. Within this place there were many figures; for the Ro∣mans, who passionately loved Glory and Praises, raised every where Trophies and Statues, to leave Eternal Monuments of their great actions to posterity, not only in the Provinces, which they subdued to the Em∣pire, but also in publick places, and their own palaces at Rome.

There were painted or engraven Battles, Axes, bundles of Rods, and the other badges of the Offices that their Ancestors or them∣selves had possessed, and Statues of Wax or Metal, representing their Fathers in Basso re∣lievo, were set up in Niches of precious Wood or rare Marble. The days of their solemn Feasts, or their Triumphal Pomp, these Niches were opened, and the Figures crown∣ed with Festoons and Garlands, and carried about the Town. When some persons of the Family died, these Statues accompanied the Funeral Parade; wherefore Pliny says, that the whole Family was there present from the first to the last.

Besides, there were great Galleries in these Houses, adorned with Pillars, and other works of Architecture, and great Halls, Clo∣sets for Conversation and Painting, Libraries, and Gardens neatly kept.

These Halls were built after the Corinthian or Aegyptian order. The first Halls had but a row of Pillars set upon a Pedestal, or on the Pavement, and supported nothing but their Architrave, and cornish of Joyners Work or Stud, over which was the Ceiling in form of a Vault; but the last Halls had Architraves up∣on Pillars, and on the Architraves of the Ceilings made of pieces joined together, which make an open'd Terras, turning round about.

These Houses had many apartments, some for men, and others for women; some for Dining-rooms called Triclinia, others for Bed∣chambers named Dormitoria; and some others to lodge Strangers, to whom they were ob∣liged to be Hospitable.

Ancient Rome was so large, that there were eight and forty thousand Houses standing by themselves, being so many Insula, and these Houses were very convenient, because they had a light on every side, and doors on the Streets, and not exposed to the accidents of fire. But this must be understood of Rome, that was re-built by Nero, after he had re∣duced it himself (as 'tis thought) into ashes.

The Greeks built after another manner than the Romans; for they had no Porch, but from the first door they entred into a narrow pas∣sage; on one side of it there were Stables, and on the other there was the Porters Lodge; at the end of this passage there was another door, to enter into a Gallery supported with Pillars, and this Gallery had Piazza's on three sides.

Within the Greek's houses there were great Halls, for the Mistresses of the Family, and their Servant Maids to Spin in; in the Entry both on the right and left hand there were Chambers, one was called Thalamus, and the o∣ther Antithalamus. Round about the Piazza's there were Dining-rooms, Chambers and Wardrobes. To this part of the House was joyned another part, which was bigger and had very large Galleries, with four Piazza's of the same heighth. The finest Entries and most magnificent Doors were at this part of the House. There were four great square Halls, so large and spacious, that they would easily hold four Tables, with three Seats in form of Beds, and leave room enough for the Ser∣vants and Gamesters. They entertain'd in these Halls, for 'twas not the custom for wo∣men to sit amongst men. On the right and the left of these Buildings there were small apartments, and very convenient rooms to receive the chance Guests; for among the Greeks wealthy and magnificent men kept a∣partments, with all their conveniencies to receive persons who came far off to lodge at their Houses. The custom was, that after they had given them an entertainment the first day only, they sent them afterwards e∣very day some Present that they received from the Country, as Chickens, Eggs, Pulse and Fruits; and so the Travellers were lodg∣ed as they had been at their own House, and might live in these apartments privately and in all liberty.

These apartments were paved with Mo∣saick or inlaid Work. Pliny tells us, that the Pavements that were painted and wrought with art come from the Greeks, who called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These Pavements were in fashi∣on at Rome, during the time of Sylla, who got one made at Praeneste in the Temple of Fortune. This Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies only a Pavement of Stones, but the Greeks meant by that word those Pavements made of small Stones of several colours, inlaid into the Ce∣ment, representing different Figures by the variety of their colours and order.

This Pavement was not only used for pav∣ing the Courts of Houses and the Halls, but also in Chambers, and wainscoting the Walls, and these kind of Pavements were called Musaea, Musia and Musiva, because ingenious works were ascribed to the Muses, and that the Muses and Sciences were thereby represent∣ed. The word Mosaick is derived from the Latin word Musivum, but not from Moses nor the Jews.

Here we must explain two difficulties, viz. whether the Romans had formerly Chimneys and Privies in their Houses.

'Tis certain, that in former ages men had Chimneys in their Kitchins; but 'tis doubtful whether they had any in their Chambers, for their Chambers were warmed only by some Pipes that conveyed a warm vapour from a Fire made of a kind of Coals that burn with∣out making any Smoak, called by Suetonius, Miseni Carbones. Yet we read several things which seem to perswad: us that they had Chimneys in their Chambers.

Suetonins tells us, that the Chamber of Vitel∣lius was burnt, the Chimney having took fire Nec ante in Praetorium rediit, quam flagrante tri∣clinio ex conceptu camini. Horace writes to his Friend to get a good fire in his chimney.

Dissolve frigus, ligna super foco, Large reponens.Od. 9. l. 1.

Tully writing to his Friend Atticus, tells him, Camino Luculento, tibi utendum censco. And Vi∣truvius speaking of the cornishes that are made in Chambers, give warning to make them plain and without Carver's work in places where they make fire. However, in those ages if they had any chimneys like ours, they were very rare. Blondus and Salmuth say, that chimneys were not in use among the Ancients; but Pancirollus, and many others affirm the contrary. Wherefore, without deciding absolutely the question, 'tis most certain they had Kilns to warm their Cham∣bers, and other apartments of their Houses, called Fornaces vaporaria; and Stoves called Hypocausta. Philander says, that the Kilns were under ground, built along the Wall, with small Pipes to each story to warm the Rooms. They had also Stoves that were removed from one Room to another; for Tully writes that he had removed his Stove, because the Pipe thro which the fire came out, was un∣der his Chamber, Hypocausta in alterum apody∣terii angulum promovi, propterea quod ita erant po∣sita, ut eorum vaporarium, ex quo ignis erumpit, es∣set subjectum cubiculo.

The Romans did not only make use of Wood to warm their rooms, but also of the Beams of the Sun, which they gathered in some Kilns, as we do with our Burning-glasses. This Kiln was called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Latin Solarium, or solare vaporarium, and it was not allowed to plant Trees, that might be a hindrance to the gathering of the Beams of the Sun, as Ulpian says.

It doth not appear, neither by the writings or buildings that remain of the Ancients. that they had Privies in their Houses. And what they call latrinas were publick places, where the persons who had no Slaves went to empty and wash their Pans, and these per∣sons were called latrinae from lavando, ac∣cording to the Aetymology of M. Varro; for Plautus speaks of the Servant-maid, quae latri∣nam lavat, who washes the Pan. And in this place of Plautus, latrina can't be understood of the publick Houses of Office, which were cleansed by Pipes under the ground, which carried the Waters of the Tiber to these places, and 'tis likely that Plautus made use of the word latrina, to insinuate that sella familiaris erat velut latrina particularis.

The Publick Necessary Houses for the day were for the conveniency of the People in several places of the Town; and were called Sterqulinia, covered and full of Spunges, as we learn of Seneca in his Epistles: As for the night, they had running Waters thro all the Streets of Rome, and there they threw all their ordure; but rich men used Pans, which the Servants emptied into the Sinks, that carried all their Waters into the great Sink of the Town, and from thence into the Ti∣ber.

DONARIA,

Gifts and Presents offered to the Gods, and hung up in their Temples.

DONATIVUM,

A Gift and Largess in Money, which the Emperors bestowed upon Soldiers, to get their affection and votes in time of need.

DRACHMA,

A Dram, a kind of weight, composed of two Scruples, and each Scruple of two oboli; and so a Dram was six oboli. As for the proportion that the Dram of the Greeks did bear with the Ounce of the Romans, Q. Rommus in his Poem of Weights and Measures, makes the Dram the eighth part of an Ounce, which is not much different from the Crown of the Arabians, which weighs something more than the Dram.

The Dram and the Roman Denarius were of the like value, so that the Dram may be worth about Sevenpence Halfpenny of English Money.

DRACONARIUS,

The Dragon∣bearer, the standard of the Roman Infantry, the head whereof was drawn in Silver, and the rest of the Body was of Taffety, hung up at the top of a Pike, fluttering in the Air like a Dragon, and out of it hung down great Bands with tufts of Silk at the end.

DRACO,

A Dragon, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to see plain, to be clear-sighted; and for his watchfulness this Animal is dedicated to Minerva. 'Tis said that he loves Gold, wherefore a Dragon watched the Golden Fleece at Colchos, and the Golden Apples of the Garden of the Hesperides; and 'tis re∣ported

that the Dragon of Pallas dwelt near Athens, because the Athenians did wear their Hair tuckt up with Tresses of Gold.

DRUIDAE,

The Priest of the Ancient Gauls. Thus Caesar speaks of them l. 4. of the Wars of the Gauls.

The Druides of the first Order are Overseers of the worship of the Gods and Religion, and have the direction of both Publick and Private Affairs, and teaching of Youth. If there is any Murther or Crime committed, or Suit at Law about an Inhe∣ritance, or some other Dispute, they decide it, ordaining Punishments and Rewards; and when a Man won't stand to their Judg∣ment, they suspend him from communica∣ting in their Mysteries. And those who are so excommunicated, are accounted wick∣ed and impious, and every Body shuns their Conversation; if they are at law with other Men, they can have no Justice, and are ad∣mitted neither to Employments nor Digni∣ties, and die without Honour and Repu∣tation.

All the Druides have an High Priest, who has an absolute Power. After his Death the most worthy among them succeeds him, and if there are many Pretenders to his Office, the Election is decided by Votes, and some∣times by force of Arms. They met every Year in the Country of Chartres, which is in the middle of Gaul, in a place consecrated and appointed for that purpose, where those who are at Law, or at Variance met from all places, and stand to their Decisions.

'Tis thought that their Institution came from Brittain, and those who will have per∣fect knowledge of their Mysteries, travell'd into that Country. They never follow the War, and are free from all Taxes and Sla∣very, wherefore many get into their order, and every one puts in for a place among them for his Son or Kinsman. They must learn by heart a great number of Verses; for it is forbid to write them, either to ex∣ercise their Memory, or lest they should profane the Mysteries in publishing them; wherefore they remain sometimes twenty Years in the College. In other things they make use of writing in Greek Characters. One of the chiefest points of their Theolo∣gy is the Immortality of the Soul, as a pro∣fitable Belief, that inclines Men to Vertue by contempt of Death. They hold Metemp∣sychosis, and have many Dogma's of Theo∣logy and Philosophy, which they teach their youth.

Diodorous Siculus joins the Druides to Poets in the Authority of pronouncing like Sover••ign Judges, about Controversies of Private Men and States, and 〈◊〉〈◊〉 binding the Armies ready to engage. Lucian tells us, that they were the Authors of the Doctrine of the Immorta∣lity of the Soul, which made the Gauls un∣daunted Men, having a generous contempt of Death, which was in their opinion, but a very short passage to an Immortal Life.

The Origine of the word Druides is derived from the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an Oak, because they commonly met in the Forrests, where they began their Sacrifices with the Misletoe of Oak, that their youth gathered the first day of January.

DRYADES,

The Nymphs of the Woods.

DRYOPE,

A Nymph of Arcadia. Homer says, that Dryope kept company with Mercury, who begot upon her God Pan; Lu∣cian on the contrary, in the Dialogue between Pan and Mercury tells us, that he is the Son of Penelope, the Daughter of Icarus, whom Mercury ravish'd in Arcadia, having tranform∣ed himself into a He-Goat to surprize her: Wherefore Pan was born with Horns, a Beard, a Tail, and the Feet of a She-Goat.

DUCENARII,

The Receivers of the hundredth penny, a Tax that was paid to the Roman Emperors.

DUUM-VIRI SACRORUM, The Duum-viri, or the two Magistrates, whom Tarquinius Superbus created at Rome, a Dignity that was a kind of Priesthood. This Office was set up upon this occasion: Tarquinius having bought of an unknown Woman three Books of Verses, which were thought to have been written by the Sybil of Cumae, he named two Magistrates or Commissaries for the Books of Religion, and all their Duty was to keep these Books, and consult them in some cases, about what was to be done for the good of the State.

DUUM-VIRI MUNICIPALES, These two Magistrates were in the free Towns, what Consuls were at Rome. They were chosen out of the Body of the Decurions, on the Kalends of March, but did not enter upon their Office until three Months after their Election, that the People might have time to inquire if they were duly elected, and in case of an undue return, they chose o∣thers. They took the Oath, that they would serve the City and Citizens well and faithful∣ly, and were allowed to wear the Robe cal∣led Praetexta, edged about with Purple, and a white Tunick or Jerkin, as Juvenal tells us, Satyr 5. They had Officers who walked be∣fore them, carrying a small Switch in their Hands. Nevertheless, some of them assumed the priviledge of having Lictors carrying Axes and bundles of Rods before them, as we learn of Tully in the Oration against Rullus, Anteibant Lictores non cum bacillis, sed ut hic Prae∣toribus ante eunt cum facibus duobus.

After they had taken possession of their Of∣fice, it was a custom to make a distribution a∣mong the Decurions, and have some Show of Gladiators represented before the People. This Office was commonly for five years, wherefore they were called Quinquennales Ma∣gistratus. Their Jurisdiction was of a great extent, as we may see in the Treatise of Pancirollus c. 8.

DUUM-VIRI NAVALES, Com∣missaries for the Fleet. These Commissaries were created in the Year 542, at the request of M. Decius Tribune of the People, when the Romans were at War with the Samnites. The Duty of their Office was to take care of the sitting of Ships, and ordering the Seamen who were aboard.

DUUM-VIRI CAPITALES, The Duumvirs, sirnamed Capitales or Judges in Criminal Causes. It was lawful to appeal from their Sentence to the People, who only had power to condemn a Citizen to die. Some of these Judges were established at Rome and other free Cities; who were taken from the body of the Decurions, and had a great Authority and Power; for they took care of the Prisons, and were Members of the Publick Council. They had two Lictors walking before them.