The Pantheon representing the fabulous histories of the heathen gods and most illustrious heroes in a short, plain and familiar method by way of dialogue / written Fra. Pomey.

AN APPENDIX

Concerning the Goddesses, that make the Gods.

THOSE Goddesses, (whose Image are small, and all painted in one Pi∣cture) are the Virtues; by whose favour, not only the Dii Adscriptitii, but all the other Gods besides were advanced to Heaven, and honoured with utmost Vene∣ration. You see some Vices amongst them, (for they had Altars dedicated to them too;) which like shadows encrease the lustre of the Virtues; whose brightness is doubled by the reflection of the Colours. To both of them there are adjoyned some Gods, either favou∣ring or opposing them. I shall say something briefly, according to my Design of them.

CHAP. I.

SECT. I.

The Virtues, which are Goddesses, and good Deities.

THE Antients not only worshipped the se∣veral Species of Virtues, but also Virtue her self as a Goddess. Therefore first of her, and then of the other.

SECT. II.

Virtue and Honour.

VIrtue derives her Name from Vir, be∣cause Virtue is the most manly Orna∣ment.* 1.1 She was esteemed a Goddess, and Wor∣shipped in the Habit of an Elderly Matron, sitting upon a square Stone.* 1.2 M. Marcellus de∣dicated a Temple to her; and hard by placed a∣nother that was dedicated to Honour: The Temple of Virtue was the passage to the Tem∣ple of Honour; by which was signified, that by Virtue alone true Honour was attained. The Priests Sacrificed to Honour with bare Heads, and we usually now uncover our Heads when we see Honourable and Worthy Men; and since Honour it self is valuable and estimable, it is no wonder if such respect is shewn in celebrating his Sacrifices.

SECT. III.

Faith.

FIdes,* 1.3 had a Temple at Rome, near the Ca∣pitol which Numa Pompilius (it is said) first Consecrated to her. Her Sacrifices were performed without Slaughter or Blood spilt. The Heads and Hands of the Priests were co∣vered with a white Cloth when they Sacrifi∣ced,* 1.4 because Faith ought to be close and secret. Virgil calls her Cana Fides; either from the Candour of the mind, from whence Fidelity proceeds; or because Faith is chiefly obser∣ved by aged Persons. The Symbol of this God∣dess was a white Dog, which is a faithful Crea∣ture. Another Symbol of her was two Hands joyned; or two young Ladies shaking Hands. For,* 1.5 dextrâ datâ fidem futurae amicitiae sancie∣bant: By giving the right Hand (says Livy) they engaged their Faith for their future Friend∣ship.

SECT. IV.

Hope.

HOPE had a Temple at Rome, in the Herb Market,* 1.6 which was unfortunately burnt down with Lightning. Gyraidus says (in Synt. lib. 1.) that he hath seen her Effigies in a gol∣den Coin of the Emperor Adrian. She was described in the form of a Woman standing; her left hand lightly held up the skirts of her Garments: she leand on her Elbow, and in her right hand held a Cup.

in which there lay a Ciborium (a sort of a Ba∣sin) fashioned to the likeness of a Flower, with this inscription, SPES. P. R. The Hope of the People of Rome. We have already related, after what manner Hope was left, and preser∣ved in the bottom of Pandora's Box.

SECT. V.

Iustice.

JVstice was described like a Virgin, with a piercing stedfast Eye, a severe Brow; her mein was Awful, Noble, and Venerable. A∣mongst the Egyptians, Alexander says that she had no Head; and that her left Hand was stretched forth and opened. The Greeks call her Astraea, as was before said.

SECT. VI.

Piety.

ATtilius, the Duumvir, dedicated a Chap∣pel to this Goddess at Rome, in the place where that Woman lived, who fed her Mother in the Prison with the Milk of her Breasts. The story is this in Pliny. (l. 7. c. 36.) The Mother was punished with Imprisonment; her Daughter, who was an ordinary Woman, then gave suck; she came to the Prison fre∣quently, and the Goaler always searched her, to see that she carried no Food to her Mother: At last she was found giving suck to her Mo∣ther with her Breasts. This extraordinary Pie∣ty of the Daughter gained the Mothers free∣dom;

and they both were afterwards main∣tained at the publick Charge while they lived, and the place was Conse••rated to the Goddess Piety. There is an example in the Grecian History of a certain Woman, who by her Breasts nourished Cymon, her Aged Father, who was Imprisoned; and supported him with the Milk that came from her. Val. Max. lib. 3.

SECT. VII.

Mercy.

THE Athenians erected an Altar to Mise∣ricordia,* 1.7 Mercy where was first Establi∣shed an Asylum, (a place of common refuge to the miserable and unfortunate:) It was not lawful to force any from thence. When Her∣cules dyed, his Kindred fear'd some mischief from those whom Hercules had afflicted;* 1.8 where∣fore they erected an Asylum, or Temple of Mercy, at Athens.

SECT. VIII.

Clemency.

NOthing memorable occurs concerning this Goddess, unless that their was a Temple erected to Clementia Caesaris, the Cle∣mency of Cesar, as we read in Plutarch (in Cae∣sare.)

SECT. IX.

Chastity.

TWO Temples at Rome were Dedicated to Chastity, the one to Pudicitia Patritia, which stood in the Ox-market; the other to Pudicitia Plebeia, built by Virginia, the Daugh∣ter of Aulus: For when she, who was born of a Patrician Family, had married a Plebeian;* 1.9 the Noble Ladies were mightily incensed, and banished her from their Sacrifices, and forbad her to enter into the Temple of Pudi∣citia, into which Senatorian Families were only permitted entrance. A Quarrel arose here∣upon amongst the Women, and a great breach was made between them. Hereupon Virginia strove by some extraordinary Action, to blot out the Disgrace which she had recei∣ved; and therefore she built a Chappel in the long Street where she lived, and adorned it with an Altar: to which she invited the Ple∣beian Matrons, and complaining to them that the Ladyes of Quality had used her barbarous∣ly; I Dedicate, says she, this Altar to Pudici∣tia Plebeia; and desire of you that you will as much adore Chastity as the men d•• honour; that this Altar may be followed by purer and more chast Votaryes, than the Altar of Pudicitia Pa∣tricia, if it be possible. Both these Altars were Worshipt almost with the fame Rites, and no Matron but of an approved Chastity, and who had been married but once, had leave to Sacrifice here. It is besides said in History,

that the Women,* 1.10 who were contented with one marriage, were usually rewarded with a Corona pudicitiae, a Crown of Chastity.

SECT. X.

Truth.

TRuth, the Mother of Virtue, is painted in Garments,* 1.11 as white as Snow; her looks, are Serene, Pleasant, Courteous, Chear∣ful, and yet Modest; she is the pledge of all honesty, the Bulwark of Honour, the Light and Joy of humane Society. She is common∣ly accounted the Daughter of Time,* 1.12 and Sa∣turn: because Truth is discovered in the course of Time. But Democritus feigns, that she lies hid in the bottom of a Well.

SECT. XI.

Sense.

MEns (Sense, Understanding) was made a Goddess by the Romans,* 1.13 that they might obtain a sound mind.* 1.14 An Altar was built to her in the Capitol by M. Aemilius. The Pre∣tor,* 1.15 Attilius, vowed to build a Chappel to her; which he performed when he was upon that account created Duumvir.

SECT. XII.

Concord.

WE find by the concurrent Testimony of many,* 1.16 that the Goddess,* 1.17 Concordia, had many Altars at several times dedicated to her;* 1.18 and especially she was worshipped by the ancient Romans. Her Image held a

Bowl in her right hand, and a Horn of Plen∣ty, or a Scepter, from which Fruit seemed to sprout forth in her left. The Symbol of her was,* 1.19 two right Hands joyned together, and a Pomegranate.

SECT. XIII.

Peace.

PAX was honoured heretofore at Athens with an Altar;* 1.20 as Plutarch tells us. At Rome, she had a most magnificent Temple in the Forum: begun by Claudius and finished by Vespasian: which was afterwards consumed in a fire under the Emperour Commodus.* 1.21 She was described in the form of a Matron, holding forth Ears of Corn in her Hands, and Crow∣ned with Olives or Laurel, or sometimes Ro∣ses. Her particular mark was a Caduceus, a white Staff born by Embassadors going to Treat of Peace.

SECT. XIV.

Health.

THE Goddess Salus was so much honoured by the Romans, that anciently several Holy days were appointed; in which they Worshipped her. There was a Gate at Rome, called Porta salutaris,* 1.22 because it was near to the Temple of Salus. Her Image was the Fi∣gure of a Woman, sitting in a Throne, and holding a Bowl in her right Hand. Hard by stood her Altar, a Snake twined round it, and lifted up his Head towards it.* 1.23 The Augurium salutis was heretofore celebrated in the same

place: which was intermitted for some time, and renewed again by Augustus. It was a kind of divination, by which they begged leave of the Gods, that the people might pray for Peace: as though it was unlawful to pray for it, before they had leave. A Day in every Year was set apart for that purpose: upon which none of the Roman Armies might either march, or engage.

SECT. XV.

Felicity.

THis Goddess also, says S. Austin, hath her Temple and her Altar, and suitable Sacrifices were performed to her. (De Civit. D. l. 4. c. 18.) They represented her by a ve∣nerable Matron, sitting upon a Throne, and holding a white Rod in her right Hand, (Caduceus,) and a great Horn of Plenty in her left.

SECT. XVI.

Liberty.

AS the Romans were above all things care∣ful of their Liberty,* 1.24 especially from the Expulsion of Kings, when they set themselves at liberty: so they built a Temple to Liberty amongst the number of their other Goddesses. And Cicero tells us, that Clodius Consecrated his House to her.

SECT. XVII.

Mony.

THey invocated Pecunia, as a Goddess, that they might be rich. And so they Worshipped God Aesculanus and his Son Ar∣gentinus, that they might have plenty of Brass and Silver. They esteemed Aesculanus the Father of Argentinus; because Brass Money was used before Silver. And I wonder says St. Augustine (de Civ. D. l. 4. c. 21.) Quod Ar∣gentinus non tenuit Aurinum, quia & Aurea subsecuta est. That Aurinus was not made a God after Argentinus, because the Silver Money was followed by Gold. To this Goddess, Money, oh! How many apply their Devotions to this day? What Vows do they make, and Altars do they importune, that they may fill their Cof∣fers? If you have these Gods, says Menander (apud Stob.) Hos Deos Aurum & Argentum si domi habeas, quicquid voles, roga: tibi omnia aderunt: ipsos habebis vel ministrantes Deos. If you have Silver and Gold at home, ask whatever you please, you shall have it: the very Gods them∣selves will be at your service.

SECT. XVIII.

Mirth.

LYcurgus ridiculously erected an Image a∣mongst the Lace••emonians to the God Risus.* 1.25 The Thessalians of the City Hypata every year sacrificed to this God with great jollity.

SECT. XIX.

The good Genius.

THis God, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had a Temple in the way, that leads to the Mountain Maenalus, as says Pausanias. And at the end of Supper, they offered a Cup to him, filled with Wine and Water; some say that the Cup had more Water than Wine, o∣thers say the contrary: this Cup was called the Cup 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, poculum boni Dei or Genii. A Grace Cup.

CHAP. II.

SECT. I.

The Vices, and Evil Deities.

I Call those Evil Deities, which oppose our Happiness, and many times do us mis∣chief. And first of the Vices, to which Tem∣ples have been consecrated.

SECT. II.

Envy.

THat Envy is a Goddess, appears by the Confession of Pallas; who owned, that she was assisted by her, when she went to her House, to desire her to infect a young Lady called Aglauros, with her Poison. Ovid de∣scribes her House, Thus. (Met. l. 2)

—Domus est, imis in vallibus antri Abdita sole carens, nec ulli pervia vento. Tristis, & ignavi plenissima frigoris, & quae

Igne vacet semper, caligine semper abundet. Between two Hills; where Phoebus ever shows His cheerful face; where no wind ever blows: Replete with sadness, and unactive cold; Devoid of fire, yet still in smoak enroll'd.

The same Poet gives us another Description of Envy her self.

Pallor in ore sedet, macies in corpore toto, Nusquam recta acies, livent rubigine dentes; Pectora felle virent, lingua est suffusa veneno, Risus abest, nisi quem visi movere dolores. Nec fruitur somno vigilantibus excita curis, Sed videt ingratos, intabescitque videndo Successus hominum; carpitque & carpitur una. Suppliciumque suum est. Her body more than meager; pale her hew; Her teeth all rusty; still she looks askew: Her breast with gall, her tongue with poison swell'd: She only laugh'd when she sad sights beheld. Her ever-waking eares exil'd soft sleep: Who looks on good success with eyes that weep: Repining, pines: who, wounding others, bleeds: And on her self revengeth her misdeeds.

SECT. III.

Contumely and Impudence.

THese two Vices were both adorn'd by the Athenians;* 1.26 and particularly, it is said, they were represented by a Partridge;* 1.27 which is esteemed a very impudent Bird.

SECT. IV.

Calumny.

THE same People erected an Altar to Ca∣lumny.* 1.28 Apelles painted her thus. There sits a Man with great and open Ears, inviting Calumny with his Hand held out to come to him. And two Women, Ignorance and Suspi∣cion stand about him. Calumny breaks out in a Fury; her ••ountenance is Comely and Beau∣tiful, her Eyes sparkle like Fire, and her Face is enslamed with Anger•• she holds a lighted Torch in her left Hand, and with her right twists a young Man's Neck, who holds up his Hands in Prayer to the Gods. Before her goes Envy, pale and nasty. About her, is Fraud and Conspiracy. Behind her follows Re∣pentance, clad in Mourning with her Cloaths torn: who turns her Head backward, as if she looked for Truth, who comes slowly after.

SECT. V.

Fraud.

THis Deity was described with an human Face, but a Serpents Body; in the end of her Tail was a Scorpions Sting. She swims through the River C••cytus; and nothing ap∣pears above Water but her Head.* 1.29

SECT. VI.

Discord.

PEtronius Arbit••r, where he treats of the Civil War betwixt Pompey and Caesar, hath this Description of the Goddess Discordia.* 1.30

Intremuere tubae, scisso Discordia crine Extulit ad superos Stygium caput. Hujus in ore Concretus sanguis, contusaque lumina flebant; Stabant irati scabrâ rubigine dentes; Tabo lingua fluens, obsessa draconibus ora; Atque inter toto laceratam pectore vestem, Sanguinea tremulam quatiebat lampada dex∣trâ. The trumpets sound, when from the Stygian shade Wild Discord raises her disorder'd head; From whose swoln Eyes there ran a briny flood And blood congeal'd o're all her Visage stood; Her hideous rows of brazenteeth were furr'd, A filthy Gore there issu'd from her tongue. With snaky Locks her guarded head was hung; Rent and divided did her Garb betray The Image of the Breast on which it lay; And brandisht Flames her trembling hand obey

SECT. VII.

Fury.

FVry is described sometimes Chained, some∣times Raging and Revelling with her Chains broke, Virgil represents her in Chains thus. Aen. 1.

—Furor impius intùs. Saeva ••edens super arma, & centum vinctus a∣henis Post tergum nodis, fremit horridus ore cruento. —Within sits impious War On cursed Arms, bound with a thousand Chains, And horrid, with a bloody Mouth complains.

Petronius describes her at her Liberty, thus.

—Furor abruptis ceu liber habenis Sanguineum latè tollit caput; oraque mille Vulneribus confossa, cruentâ casside velat. Haeret detritus laevae Mavortius umbo Innumerabilibus telis gravis, atque flagranti Stipite dextra minax terris incendia portat. Disorder'd Rage from all her Fetters freed, Proudly 'midst these lifts her distracted head, And her hackt face with bloody Helmet hid. On her left arm a Target old and worn, Pierc'd with innumerable Darts was born, And brands of fire supported in her right The impious World with flames and ruin threat.

SECT. VIII.

Fame.

PAusanias says (in A••ticis) and Plutarch (in Camillo) that there were Temples also dedicated to Fame. She is finely and delicate∣ly described by Virgil. I will repeat the de∣scription, to save you the trouble of consulting the Book, tho' it is common. And it deserves not only to be remembred, but transcribed into all Books, as there is occasion. (Aen. 4.)

Fama malum,* 1.31 quo non aliud velocius ullum, Mobilitate viget, viresque acquirit eundo. Parva metu, primò; moxsese attollit in auras, Ingrediturque solo, & caput inter nubila condit. Illam terra parens, ira irritata Deorum Extremam, ut porhibent, Caelo Enceladoque so∣rorem, Progenuit, pedibus celerem, & pernicibus alis; Monstrum horrendum ingens, cui quot sunt cor∣pore pluma,

Tot vigiles oculi, subter, mirabile âictu! Tot linguae, totidem ora sonant, tot subrigit aures. Nocte volat coeli medio, terraeque per umbram. Stridet, nec dulci declinat lumina somno. Luce sedet custos, aut summi culmine tecti, Turribus aut altis, & magnas territat urbes, Tam ficti pravique tenax, quàm nuncia veri. Fame far out-strips all mischiefs in her Course, Which grows by motion, gains, by flying, Force, Kept under first by Fear, soon after shrouds, Stalking or Earth, her Head amongst the Clouds. Vex'd by the Gods, th' all apparent Earth brought forth This sister last of the Gygantick birth; The huge foul Monster, swiftly goes and flies; So many Plumes, as many watching Eyes Lurk underneath, and what more strange ap∣pears, So many tongues, loud mouths, and liftning Ears. Through dark mid regions of the Air she flies Sounding by Night; soft sleep ne'er seals her eyes; By day, a spy, on Princes Towers she lights, Or noble Roofs, and mighty Cities frights; Busying the People still with something new, Relating what is false as well as true. Fancies, and Truths, alike by her are sung.

SECT. IX.

Fortune.

WHY was Fortune made a Goddess, says S. Augustine (de Civit. l. 4. c. 18.)* 1.32 since she comes to the good and the b••d without any judgment? She is so blind, that without distinction she runs to any body, and many times she passes•• by those that admire her,

and sticks to those that despise her. So that Iuvenal had reason to speak thus to her.* 1.33

Nullum Numen adest, si sit Prudentia: sed te Nos facimus Fortuna Deam, coeloque locamus. Fortune is never worshipt by the Wise, But she, by Fools set up, usurps the Skies.

Yet the Temples that have been consecra∣ted to her, and the names which she hath had are innumerable. The chief of them I will point out to you.

Aurea,* 1.34 or Regia, Fortuna, an Image of her so stiled was usually kept in the Empe∣ror's Chamber;* 1.35 and when one died, it was removed to the Palace of his Successor.

She was worshipp'd in the Capitol,* 1.36 under the Title of Bona; and in the Esquilia under the Title of Mala.

Servius Tullus had in his Court a Chappel dedicated to Fortuna Barbata,* 1.37 she was cal∣led Brevis or Parva in the same place.

She is also called Caeca, Blind. Neither is she only, says Cicero, blind her self, but she many times makes those blind, that enjoy her. (De Amicit.)

In some Inscriptions she is called Conserva∣trix.* 1.38

The Pretor, Q. Fulvius Flaccus, in Spain, when the last Battel was fought with the Celtiberi, vowed a Chappel to Fortuna Eque∣stris. Because he in the Battel commanded the Bridles to be taken off from the Horses, that they might run upon the Enemy with the greater Force and Violence. Whereby he got the Victory (Livy.)

Fors Fortuna,* 1.39 or Fortis Fortuna was her Name, and she was worshipped by those who lived without any Art or Care at all. (Livy.)

She had a Chappel near the Temple of Ve∣nus,* 1.40 where she was called Mascula and Vir••lis,* 1.41 Masculine.

She was called Muliebris,* 1.42 because the Mo∣ther and the Wife of Coriolanus, saved the City of Rome. And when her Image was con∣secrated in their presence, it spoke these Words in Latin twice, Rite me, Matronae dedicastis. Ladies, you have dedicated me as you should do. Yet it was not lawful for all Matrons,* 1.43 to touch this Image, but for those only who had not been married twice.* 1.44

Mammosa, either from her shape, or be∣cause she supplies us with plenty.

Servius Tullus dedicated a Temple to Fortu∣••a Obsequens, because she obeys the Wishes of Men. Livy. The same Prince worshipped her, and built her Chappels where she was called by these following.

Primigenia,* 1.45 because both the City and the Empire received its Origine from her.

Privata or Propria;* 1.46 she had a Chappel in the Court; which that Prince used so fami∣liarly, that he was thought to go down through a little Window into it. Plut.

Her Temple at Praeneste,* 1.47 from whence she was called Praenestina,* 1.48 was famouser, and more notable than all the rest; because very true Oracles were uttered there.

Domitian consecrated a Chappel to Fortuna Redux.* 1.49

In ancient Inscriptions she is named Stata.* 1.50 To Virgo Fortuna the little Coats of the young Girls were presented.

Lastly, she was called Viscata, or Viscosa, (Viscous) because we are taken by her:* 1.51 in which Sense Seneca says, Viscosa esse beneficia, Kindnesses are Birdlime.

SECT. X.

The Fever.

FEbris (the Fever) had her Altars and Tem∣ple,* 1.52 in the Palace. She was worshipped, that she should not do hurt. And for the same reason they worshipped all the other Gods and Goddesses of this kind.

Fear and Paleness,* 1.53 were feigned to be Gods, and worshipped, by Tullus Hostilius; when in the Battel betwixt the Romans and the Vejentes, it was told him,* 1.54 that the Albani had revolted, and the Romans grew afraid and pale. For in this doubtful Conjuncture, he vowed a Tem∣ple to Pallor and Pavor.

The People of Gadara made Poverty and Art Goddesses.* 1.55 Because the first whets the Wit for the Discovery of the other.

Necessity and Violence had their Chappel up∣on the Acro-corinthus: but it was a Crime to enter into it.

M.

Marcellus dedicated a Chappel to Tem∣pestas, without the Gate of Capena, after he had escaped a severe Tempest in a Voyage into the Island of Sicily.

SECT. XI.

Silence.

BOth the Romans and the Egyptians, wor∣ship'd the Gods and Goddesses of Silence. The Latins particularly worshipped Angeronia and Tacita; whose Image (they say) stood upon the Altar of the Goddess Volupia,* 1.56 with its Mouth tied up and sealed; because they who endure their Cares and Angores Animi (from whence the Name Angeronia comes) with Silence and Patience; do by that means procure to themselves the greatest Pleasure.

The Egyptians, worshipped Harpocrates as the God of Silence, after the Death of Osiris.* 1.57 He was the Son of Isis. They offered the first Fruits of the Lentils and Pulse to him. They consecrated the Tree, Pers••a, to him: because the Leaves of it were fashioned like a Tongue, and Fruit like an Heart. He was painted na∣ked, in the Figure of a Boy; crowned with an Egyptian Mitre, which ended at the points in two as it were Birds; he held in his Left Hand a Horn of Plenty, whilst a Finger of his Right Hand was upon his Lip, thereby com∣manding Silence.

And therefore I say no more. Neither can I better be silent, than when a God commands me to be so. Notwithstanding I am not so care∣ful of the Directions, or the vain Commands of this mute God, this piceus puer, pitchy Youth (as Martianus calls him, because the comple∣xion of the Egyptians is black) but as there is a time to speak, so there is a time to hold ones

peace; as we are assured by the Mouth of the Wise Man, from that One and True God, who speaks once for an Eternity, and in one word expresses all things. Whereas how little have I expressed all this time in a multitude of Words? How vain have I been, and trouble∣some to you, Palaeophilus? My long idle and unskilful discourses have been very tedious and troublesome to you. I acknowledge my Fault, and shall say no more for shame.

P. But I, must not be silent. For, dearest Sir, your extraordinary Civility to me, as well as your great Merit, commands me at all times and places to speak and write of you with Honor, to express my Gratitude, as much as I can, that way, if I am not so able to do it in another.

FINIS.

Notes

• * 1.1

  Cic••r. Tu••c. ••.
• * 1.2

  Aug. 4. de Civ. c. 20, Liv. l. 2.
• * 1.3

  Cic. de off.
• * 1.4

  Serv. in Aen. 1. & 8.
• * 1.5

  Stat. 1. Theb.
• * 1.6

  Liv. l. 21.
• * 1.7

  Paus. in. A••t.
• * 1.8

  Serv. in Aen. 8.
• * 1.9

  Liv. l. 10.
• * 1.10

  Val. Max. l. 2. d In∣stitutis
• * 1.11

  Philost. in Heroic. & in Amphi∣arao.
• * 1.12

  Plut. in quaest.
• * 1.13

  Aug. l. 4. cap. 21.
• * 1.14

  Cic. 2. de Nat.
• * 1.15

  Liv. 22. & 23.
• * 1.16

  Liv. l. 9.
• * 1.17

  Plut. in C. Gracch.
• * 1.18

  Suet. in Tib.
• * 1.19

  Gyr. Synt. 1.
• * 1.20

  Plot. in Cimon.
• * 1.21

  Herod. l. 2.
• * 1.22

  Marc. Sat. 1. c. 16.
• * 1.23

  D••on. l. 27. Ang. Pol. Misc. c. 12.
• * 1.24

  Gyr. Synt. 1.
• * 1.25

  Plut. in Lyc.
• * 1.26

  Paus. in Att. Cic. 2. de leg.
• * 1.27

  Theoph. l. de leg.
• * 1.28

  Id. ap. Diogen. Lucia. l. ••e non tem. cred. cal.
• * 1.29

  Boccat. in Gen. Deor.
• * 1.30

  ••n Sat.
• * 1.31

  See the same also elegantly done by Ov. Met. ••2.
• * 1.32

  L. 4. de Civ. c. 18.
• * 1.33

  Juven. Sat. 1.
• * 1.34

  Spart. in Severo.
• * 1.35

  Gyr. Synt. 15.
• * 1.36

  Plin. & Cic.
• * 1.37

  Plut. in qu.
• * 1.38

  Ap. Gyr. Synt. 15.
• * 1.39

  Liv. l. 27.
• * 1.40

  Plut. de fort. Rom.
• * 1.41

  Ovid. 4. F••st.
• * 1.42

  Dio. l. 8.
• * 1.43

  Aug. l. 4. c. 18. Val. M. l. 2. c. 8.
• * 1.44

  Serv. in. 4. Aen.
• * 1.45

  Plut. in qu.
• * 1.46

  Idem.
• * 1.47

  Liv. l. 52.
• * 1.48

  Suet. in Domit. c. 15.
• * 1.49

  Mart. l. 8.
• * 1.50

  Ap. Gyr. Arnob. 2. ad Gent.
• * 1.51

  Plut in qu.
• * 1.52

  Cic. 3. de nat. & 2. de leg.
• * 1.53

  Aug. l. 4. c. 18.
• * 1.54

  Liv. l. 1.
• * 1.55

  Arrian. ap. Gyr. synt. 1.
• * 1.56

  Macrob. Sat. Plut. in Num. Plin. 3.
• * 1.57

  Epiph. 3. cont. Har.