Archæologiæ Græcæ, or, The antiquities of Greece by John Potter ...

CHAPTER II. Of their Temples, Altars, Images, and Asyla.

THE first Generations of Men had neither Temples, nor Statues for their Gods, but worshipp'd towards Heaven in the open Air.

And it is generally thought by learned Men, that Temples owe their first Original to the superstitious reverence and devotion paid by the An∣cients to the memory of their deceased Friends, Relations, and Bene∣factors (a); and as most of the Gods were Men consecrated upon the ac∣count of some publick benefit conferr'd on Mankind, so most of the Heathen Temples are thought to have been at first only stately Monu∣ments erected in honour of the Dead. Thus the Temple of Pallas in the Tower of the City Larissa was the Sepulcre of Acrisius; Cecrops lyes interr'd in the Acropolis of Athens, and Ericthonius in the Temple of Minerva Polias, to mention no more. A farther confirmation of this, is, that those words which in their proper acceptation signifie no more then a Tomb, or Sepulcre, are by ancient Writers applied to the Temples of the Gods, and thus Lycophron, a noted affecter of ob∣solete words, has us'd (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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

'Twas now, when quite fatigu'd with toyl of War With eager haste the Greek did home repair, That from the treacherous Fate for him design'd Great Iuno's Temple sav'd. —

(Mr. Hutchin.)

Where he speaks of Diomedes, who, at his return from Troy, was laid in wait for by his Wife Aegialea, and forc'd to take sanctuary in the Tem∣ple of Iuno. I will but give you one instance more, and that out of Virgil (c),

— tumulum antiquae Cereris, sedemque sacratam Venimus. —

The Temple and the hallowed Seat Of ancient Ceres we approach'd. —

Nor is it any wonder that Monuments should at length be converted into Temples, when at every common Sepulcre it was usual to offer Prayers, Sacrifices, and Libations, of which more hereafter.

Temples were built and adorn'd with all possible Splendor and Magnificence, no Pains, no Charge was spar'd upon them, or any part of divine Worship. This they did, partly out of the great Re∣spect they had for the Gods, to whom they thought nothing more acceptable than costly Ornaments; and partly, that they might create a Reverence of the Deities in those that came to pay their Devotions there. The Lacedaemonians only had a Law amongst them, that every one should serve the Gods with as little expence as he could, herein differing from all other Grecians; and Lycurgus being ask'd for what reason he made this Institution, so disagreeable to the sentiments of

all other Men; answer'd, Least at any time the service of the Gods should be intermitted; for he fear'd, that if Religion should be as expensive as in the other parts of Greece, it might some time or other happen, that the divine Worship out of the Covetousness of some, and Poverty of others might be neglected: and wisely considered, that magnificent Edifices, and costly Sacrifices were not so pleasing to the Gods, as the true Piety, and unfeign'd Devotion of their Worshippers. This Opi∣nion of his was confirm'd by the Oracle of Hammon (a); for the Athenians, being worsted by the Lacedaemonians in many Encounters both at Land and Sea, sent to Iupiter Hammon to enquire what means they had best use to obtain Victory over their Enemies; and withall to ask him, why the Athenians, who (said they) serve the Gods with more Pomp and Splendor than all the Grecians beside, should undergo so many misfortunes; whilst the Lacedaemonians, whose Worship is very mean and slovenly, were always crown'd with Success and Victory? The Oracle made them no other answer, than that the honest, unaffected Service of the Lacedaemonians was more acceptable to the Gods, than all the splendid and costly Devotions of other People. The Reader will pardon this digression, since it doth so fully and clearly set forth the temper of two of the most flourishing States of Greece.

To return therefore, the Temples were built after that manner, which they thought most agreeable to the Gods, to whom they de∣sign'd they should be dedicated; for as Trees, Birds, and other Ani∣mals were thought sacred to particular Deities, so also almost every God had a form of Building peculiar to himself, and which they thought more acceptable to him than any other. For instance, the Dorick Pillars were sacred to Iupiter, Mars, and Hercules; the Ionick, to Bacchus, Apollo, and Diana; the Corinthian, to Vesta the Virgin. I deny not but that sometimes all these were made use off in the same Temple, but this was either in those Temples which were sacred to more Gods than one, of which there might be produc'd several In∣stances, or to some of those Gods, who were thought to preside over several Things; for the Ancients, believing that the world was go∣vern'd by divine Providence, ascrib'd the management of every parti∣cular Affair to this, or that Deity; thus Mars was thought to preside over War, Venus over Love; and to some of their Gods they assign'd the care over divers Things, so Mercury was the God of Merchants, O∣rators, and Theeves; Minerva was the Goddess of Warriours, Scholars, and Artificers, &c. and therefore 'tis no wonder, that in some of the Temples dedicated to her, there were three Rows of Pillars, the first of the Dorick, the second of the Corinthian, the third of the Ionick Order.

As to the places of Temples, those in the Countrey were gene∣rally surrounded with Groves sacred to the Tutelar Deity of the place, where, before the invention of Temples, 'tis reported the Gods

were worshipp'd; but where those could not be had, as in Cities, and large Towns, they were built amongst, and even adjoyning to the Com∣mon Houses, only the Tanagreans thought this inconsistent with the Reverence due to those holy Mansions of the Gods, and therefore took care to have their Temples founded in places free from the noise and hurry of Business; for which (a) Pausanias commends them. Wherever they stood, if the Situation of the place would permit, it was con∣triv'd, that the Windows being open'd, they might receive the Rays of the rising Sun (b). The Frontis-piece was plac'd towards the West, and the Altars and Statues towards the other end, that so they, who came to worship, might have their Faces towards them, because it was an ancient custom among the Heathens to worship with their Faces towards the East, of which hereafter. If the Temples were built by the fide of a River, they were to look towards the Banks of it (c); if near the High-way, they were to be so order'd, that Travellers might have a fair prospect of them, and pay their devotions to the God as they pass'd by.

Temples were divided into two parts, the Sacred, and Profane; the latter they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Vessel (usually of Stone, or Brass) fill'd with Ho∣ly-water (d), with which all those that were admitted to the Sacrifices were besprinkled, and beyond which it was not lawful for any one that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Profane, to pass. Some say, it was plac'd in the entrance of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the inmost recess of the Tem∣ple, into which none might enter but the Priests, call'd also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Pollux, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by Phavorinus said to be so call'd in opposition to this Adytum. But Casaubon (e) tells us, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was plac'd at the door of the Temple, and this opi∣nion seems the more probable, because all persons that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or unpolluted, were permitted to pass beyond it, which they could not have done, had it been plac'd at the entrance of the Adytum.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is variously us'd, Ammonius (f), and Pollux (g) say, that it properly signifies a Temple dedicated to an Heroe, or Demi-god; by Hesychius, and Suidas it is expounded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that it should seem to have been the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As for the exposi∣tion of Ammonius, and Pollux, 'tis evidently false, as might be prov'd by innumerable instances if there was occasion. The word in it's most proper acceptation is us'd for a sheep-fold, and because the Images of the Gods were according to most ancient custom plac'd in the middle of the Temple, and close rail'd in on every side, this place, from the likeness it has to a sheep-fold, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in time came to signifie the whole Temple, the part being put

for the whole. In the same manner was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Fire-place, or Hearth, us'd for the whole House.

Furthermore, belonging to Temples there was a kind of Vestry, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by some translated summum templum, as if it were at the upper-end. This seems to have been a Treasury both for the Church, and any one who had a mind to secure his wealth there, as was done by Xenophon, who committed his Treasure to the Custody of the Priest of Diana at Ephesus. Hence are those Epithets given it by Pol∣lux (a), when he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

The old Scholia upon Sophocles (b), and out of them Phavorinus thus describe the Temples; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, the whole Edifice, in which are contain'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Altar, on which they offer'd their oblations; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Porch, in which usually stood an Altar, or Image; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the place upon which the Image of the Chief God was erected.

This Idol was at first only a rude Stock, or Table, whence it is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by St. Clemens of Alexandria (c); such an one was that of Iuno Samia, which was afterwards in the Magistracy of Procles turn'd into a Statue. This Pausanias (d) seems to confirm, when he tells us that in Achaia there were kept very religiously thirty square Stones, on which were engraven the names of so many Gods, but without any Picture, or Effigies. In another place he speaks of a very ancient Statue of Venus at Delos, which instead of Feet had only a square Stone. And Themistius (e) hath told us, that all the Images till Daedalus's time were form'd after the same manner; He it was, that first made two se∣parate Feet, whereas before they were but one piece, whence it was reported (saith Palaephatus) that Daedalus form'd moving and walking Statues; at the first therefore, they were only call'd (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were shaven; and this word properly de∣notes an Idol, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or shav'd out of wood, or stone, says Hesychius (g). In after-ages, when the Art of graving and carving was invented, they chang'd these rude Lumps into Figures resem∣bling living Creatures, generally Men, and then an Image was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was like a Man.

The matter of which these Statues were made, was, amongst the an∣cient Greeks, generally wood, as Plutarch, and Pausanias inform us; the latter of which reports, that he has observ'd these Trees for the most part to be made use of for this purpose, viz. the Eben, Cypress, Cedar, Oak, Yew, and Box-trees. To these Theophra∣stus (h) adds the root of the Olive-tree, of which he says the les∣ser Images were usually compos'd; it is also observ'd that those Trees, which were sacred to any God, were generally thought most accept∣able

to him, and therefore Iupiter's Statue they made of Oak, Ve∣nus's of Myrtle, Hercules's of Poplar, Minerva's of the Olive-tree &c. These observations are (I think) for the most part true, but not so universally, as that they should never fail. Sometimes they were made of Stone, and not only of common, but also of Pretious Stones; sometimes of black Stone, whereby was signified the Invisibility of the Gods. Marble and Ivory were frequently made use of, and some∣times also Clay and Chalk; and last of all, Gold, Silver, Brass, and all other Metals were put to this use. As to the Forms of these Statues, and all their antique Postures, because they generally depend upon Fables, and Poetical fictions, I remit you to the Mythologists, and the Treatises of Chartarius, and Verderius on this sabject, where they are largely describ'd.

The place of the Images was in the middle of the Temple, where they stood on Pedestals rais'd above the height of the Altar, and were enclos'd with Rails, whence this place was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that the Images were plac'd thus, Virgil bears me witness, when He ••aith,

Tum foribus Divae, media testudine templi.

Then at the Chancell door, where Iuno stands.

Where by the fores Divae, you must understand the entrance of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And another of the Poets, where he talks of erecting a Temple, saith,

In medio mihi Caesar erit —

I'll Caesar's Statue in the midst erect.

More instances might be produc'd, were not this custom too well known, to stand in need of any farther confirmation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greeks is a word of larger extent, than Altare among the Latins, for this in it's proper signification only denotes the place, on which they sacrific'd to the Celestial Gods, being rais'd up high from the ground, and therefore call'd Altare ab altitu∣dine, from it's height; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is us'd to signifie not only this high Altar, but those lower ones call'd in Latin Arae. These Altars differ'd ac∣cording to the diversity o•• the Gods to whom they were consecrated, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gods above, had their Altars rais'd up a great height from the ground, insomuch that Pausanias (a) tells us, the Al∣tar of Olympian Iupiter was almost twenty-two Feet high; Porphyry makes no distinction betwixt these, and the Altars of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Terrestrial Gods; but though they are both signified by the same word, yet they seem not to have been of equal height, for Vitruvius (b) reports,

that the Altars of Iupiter, and all the Celestial Gods were very high, but those of Vesta, the Earth, and the Sea were low. To the Heroes they sacrific'd upon Altars close to the ground, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being only one step high (a). The Sub∣terranean, or Infernal Gods, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had instead of Altars little Ditches, or Trenches digg'd, or plow'd up for that purpose; these the Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porphyry adds a fifth, telling us that the World, the Nymphs, and such like Deities, in∣stead of Altars, had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Caves, where religious worship was paid to them.

The Altars were all plac'd towards the East, saith Vitruvius (b), and those in Temples were always lower than the Statues of the Gods. They were made commonly of Earth heap'd together, sometimes of Ashes, as was that of Olympian Iupiter before mention'd, which Pausanias (c) saith, was made of the Ashes of burn'd Sacrifices. Before Tem∣ples were in use, Altars were sometimes erected in Groves, sometimes in other Places; and Eustathius (d) upon the second Iliad tells us, that they were often erected in the High-ways, for the convenience of Tra∣vellers. The Terrestrial Gods had their Altars in low places, but the Celestial were worshipp'd on the tops of Mountains, whence every Mountain was esteem'd sacred to Iupiter, as we are told by Melan∣thes (e). Now as for want of Temples, they built their Altars in the open Air, so for want of Altars they anciently us'd to sacrifice upon the (f) bare ground, and sometimes upon a Turf of green Earth.

The manner of consecrating Altars and Images was the same, and is thus describ'd by the Scholiast upon Aristophanes (g); A Woman dress'd in a Garment of divers Colours brought upon her head a Pot of sodden Pulse, as Beans, Pease, or the like, which they grate∣fully offer'd to the Gods, in remembrance of their ancient Diet. But this custom seems to have been more especially practis'd at the Consecration of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Statues of Mercury, and then only by the poorer sort, as the Comedian intimates, when He speaks of the consecration of another Image in his Play entitled Peace,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

CH. What other expedient still requires dispatch? TR. Nought; but that you consecrate with these Pots The Goddess Peace:

CH. How, with these Pots? what like Those Pygmy Statues of God Mercury? TR. What if this Goddess we shou'd consecrate With a fat Ox?

(Mr. Hutchin.)

Where the Scholiast observes, that sometimes their Consecrations were more expensive, being perform'd with more sumptuous Offerings, and Ceremonies. But these, like the other parts of Divine worship, were varied according to the condition of the Worshippers, and the Na∣ture, or Humour of the Deities; to give you one instance, Athenaeus in the IXth Book of his Deipnosophists tells us, that Iupiter Ctesias's Statue was consecrated in this manner; they took a new Vessel with two ears, upon each of which they bound a Chaplet of white wool, and another of yellow upon the fore-part of it, and cover'd the Vessel; then they pour'd out before it a Libation call'd Ambrosia, which was a mix∣ture of Water, Honey, and all sorts of Fruit. But the most usual manner of consecration was perform'd by putting a Crown upon them, anoint∣ing them with Oil, and then offering Prayers and Oblations to them, sometimes they would add an Execration against all that should pre∣sume to prophane them, and inscribe upon them the Name of the Deitie, and the cause of their dedication. In this manner the Spar∣tan Virgins, in Theocritus's eighteenth Idyllium, promise to consecrate a Tree to Helena, for it was customary to dedicate Trees, or Plants after the same manner with Altars, and Statues,

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

We'll search the Meads where humble Lotus grows, Then Chaplets weave, and twine them on the Bows; On chequer'd Grass beneath the shady Bow'r From costli'st Vials sweetest Oyls we'll pour; And then in spreading Letters this indite, I'm Helen's Plant, and worship is my right.

Mr. Hutchin.

Ovid likewise in the eighth Book of his Metamorphoses, speaks of adorn∣ing them with Ribbands,

Stabat in his ingens annoso robore quercus, Una nemus; vittae mediam, memoresque tabellae, Sertaque cingebant, voti argumenta potentis.

In these a well-grown Oak Majestick stood Whose spreading Arms alone compos'd a wood, With Ribbands grac'd, and Crowns th'undoubted proof Of vows obtain'd. —

Mr. Hutchin.

These Temples, Statues, and Altars were accounted so sacred, that to many of them the privilege of protecting Offenders was granted, so that, if any Malefactor fled to them, it was counted a piece of Sacri∣lege to force him thence, and they thought his blood would be upon them that should do it; insomuch, that those who kill'd the followers of Cylon, who had plunder'd the Temple of Minerva, because they exe∣cuted them hanging on the Altars, were ever after call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prophane, and impious villains. Some of these were publick Asy∣la, and free for all Men, others were appropriated to certain Per∣sons, or Crimes; thus the Temple of Diana at Ephesus was a refuge for Debtors; the Tomb, or Temple of Theseus was a Sanctuary for Slaves, and all those of mean condition, that fled from the Severities and hard Usage of their Masters, and Men in Power; in memory that Theseus was an Assister and Protector of the distressed, and never rejected the pe∣titions of the afflicted, that fled to him for succour and defence, as Plutarch (a) reports; Nor was this honour only granted to the Gods, but also to the Statues, or Monuments of Princes, and other great Per∣sons (b). So the Sepulcre of Achilles on the Sigean shore was in a••∣ter-ages made an Asylum, and Ajax had the like honour paid his Tomb on the Rhoetean.

The first Asylum, some say, was built at Athens by the Heraclidae, and was a refuge for those that fled from the oppression of their Fathers; others with more probability affirm that the first was erected at the building of Thebes by Cadmus, where the privilege of Sanctuary was granted to all sorts of Criminals, and in imitation of these they say the Asylum at Rome was open'd by Romulus (c). The sacredness of these places was held entire till the reign of Tiberius Caesar, who, upon consideration of the many inconveniencies, that must necessarily be the effect of tolerating so many Villains, as were always harbour'd in them, dissolv'd them all, preserving only to Iuno Samia, and one of Aesculapius's Temples their ancient privileges.

Notes

• (a)

  Eusebius, Lactantius, Clemens A••exandr. Protrept.
• (b)

  Cassandr. v. 613.
• (c)

  Aeneid. II. v. 742.
• (a)

  Plato Alcib. II.
• (a)

  Boeoticis.
• (b)

  Vitruv. lib. IV. cap. V.
• (c)

  Ibidem.
• (d)

  Suidas, Phavorin.
• (e)

  In The••ph. Charact.
• (f)

  De verborum Diff. & Simil.
• (g)

  Onom. lib. I.
• (a)

  Ibidem.
• (b)

  Oedip. T••r. v. 15.
• (c)

  Protrept
• (d)

  Ach••icis.
• (e)

  Orat. XV.
• (f)

  Cl••m••••s Protrept.
• (g)

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h)

  lib. de Pl••nt.
• (a)

  Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b)

  Lib. IV. cap. VIII.
• (a)

  Eurip. Schol. in Phoeniss.
• (b)

  Lib. IV. cap. VIII.
• (c)

  Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d)

  Pag. 171. Edit. Basil.
• (e)

  Libro de Sacrificiis, & 〈◊〉〈◊〉. Schol. Trach.
• (f)

  Lil. Gyrald. de Diis Syntagma XVII.
• (g)

  Pluto Act. V. Scen. III.
• (a)

  Theseo.
• (b)

  Strabo lib. III.
• (c)

  Alex. ab Alex. lib. III. cap. XX.