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

CHAPTER VI. Of the Grecian Oaths.

HAVING describ'd the manner of offering Sacrifices and Prayers to the Gods, I shall proceed in the next place to speak of the Honour pay'd to them, by using their Names in solemn Contracts, Promises, and Asseverations; and calling them to witness their Truth, and Honesty, or punish their Falshood, and Treachery, if they were Deceivers.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God of Oaths, is by Hesiod (a) 1.1 said to be the Son of Eris, or Contention; and Fables tell us, that in the Golden Age, when Men were nice Observers of the Laws of Truth and Justice, there was no occasion for Oaths, nor any use made of them: But when they began to degenerate from their Primitive Simplicity, when Truth and Justice were banish'd out of the Earth, when every one began to make advantage of his Neighbour by Cozenage and Deceit, and there was no Trust to be plac'd in any Man's Word, it was high time to think of some expedient, whereby they might secure themselves from the Fraud and Falshhood of one another. Hence had Oaths their first Original; and tho' it be probable, that at first they were only us'd upon weighty and momentous Occasions, yet in process of time they came to be applied to every trivial Matter, and in common Discourse; which has given occasion to the distinction of Oaths into that, which was call'd O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and us'd only on solemn and weighty Ac∣counts; and that which they term'd O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was taken in things of the smallest Moment, and was sometimes us'd merely as an expletive, to fill up a Sentence, and make a round or emphatical Pe∣riod. Some there are that tell us, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was that, wherein the Gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that wherein Creatures were call'd to witness; but the falsity of this distinction doth evidently appear by a great many Instances, whereof I shall only mention one, viz. that of the Ar∣cadians, amongst whom the most sacred and inviolable Oath was taken by the water of a Fountain call'd Styx, near Nonacris a City, as Herodotus (b) 1.2, or, according to others, a Mountain in Arcadiae; upon which account it was, that Cleomenes the Lacedaemonian to secure the fidelity of the Arcadians, had a design to carry the principal Men among them to Nonacris, and there make them swear by this Foun∣tain, tho' they had taken another Oath before, as my Author (c) 1.3

hath related. It will not be impertinent in this place to mention the great Oath of the Gods by the Stygian Lake, for Iupiter, as Hesiod (a) 1.4 reports,

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

Ordain'd this Lake a solemn Oath shou'd be To all the Gods. —

Mr. Hutchin.

Which is the reason, why some derive the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Oath, from Orcus, Hell. This Oath, was invented by Iupiter, and prescrib'd by him to the rest of the Gods, in honour of Styx; because she with her Sons came the first of all the Gods to his assistance in the War against the Giants; or, for that her daughter Victory was favourable to him, saith Hesiod; or, because he had quench'd his thirst with her Waters in the Fight. If any God swore falsly by these Waters, he was debarr'd the use of Nectar, and depriv'd of his Divinity for an hundred years; these Others reduce to nine, but Servius, out of Orpheus, enlargeth them to nine thousand.

The God, that was thought more especially to preside over Oaths, was Iupiter; more especially I say, because all the Gods seem to have been concern'd in them, for it was usual to swear by them all, or any of them; and of any perjur'd Person they spoke in general, that he had offended the Gods, of which there are innumerable Instances; but they were thought chiefly, and more peculiarly to belong to Iu∣piter's care, and tho' perhaps this may not appear (as some think it doth) from the word Ius-jurandum, which they will have to be so call'd q. Iovis jurandum, yet it will sufficiently be prov'd by the plain Testimony of the Poet, that saith (b) 1.5,

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

And Iove, that over human Oaths presides.

The Gods, by whom Solon commanded the Athenians chiefly to swear in publick Causes, were three, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather one Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by three Names; but in common Discourse they usually swore by any other of their Gods; sometimes by all th•• Gods in General, sometimes by the twelve great Gods, as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Spartans usually, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Castor, and Pollux. The Women's Oaths were commonly by Iuno, Diana, or Venus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. by Ceres and Proserpina,

which were appropriated to the Female Sex, according to Phaevorinus (c) 1.6, and never us'd by Men, except in Imitation of the Women. I do not mean that these were the only Oaths us'd by Women, for the contrary doth abundantly appear, but that they were the most usual ones, tho' they often swore by other Goddesses, and sometimes by the Gods, as you may find in Aristophanes.

Men generally swore by the God, to whom the Business they had in hand, or the Place they were in, did belong; in the Market they usual∣ly swore by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Mercury; Plough-men by Ceres; those that delighted in Horses, by Neptune. The Athenians (b) 1.7 alone of all the Greeks us'd to swear by Isis, and the Thebans commonly by Osiris.

Sometimes, either out of Haste, or Assurance of their being in the right, or some such reason, they swore indefinitely by any of the Gods, leaving it to the Party, to whom they swore, to chose whom∣soever he pleas'd of the Gods to be tryed by, in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which Form you may find us'd by Plato, in his Dialogue intitul'd Phaedrus, and in Aristaenetus's Epistle of Euxi∣theus to Pyth••as. Others, thinking it unlawful to use the name of God upon every slight Occasion, would say no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, By &c. by a religious ellipsis omitting the Name; thus Phaevorinus (c) 1.8. Isocrates in Stobaeus (d) 1.9 tells us, that it was not allowable to swear by any of the Gods in any Suit of Law about Money. Pythagoras, as Hierocles (e) 1.10 informs us, was very cautious in this Matter, for he rarely swore by the Gods himself, or allow'd his Schollars to do so: instead of them they us'd to swear by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the number Four, saith Plutarch (f) 1.11, as thinking the perfection of the Soul consisted in this Number, there being in every Soul, a Mind, Science, Opinion, and Sense. Socrates told his Schollars, that Rhadamanthus, the justes•• Man that ever liv'd, had expresly forbidden Men to swear by the Gods, but instead of them allow'd them the use of a Dog, Goose, Ramm, or such like Creatures; and in conformity to this Rule, that Philosopher was wont to swear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a Dog, Goose, or Plane-tree. Zeno, the Father of the Stoicks, usually swore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. by a Shrub that bears Capers. In Ananius, one swears by Crambe, i. e. Cole-wort, saith Coelius (g) 1.12; the same Oath you may meet with in Teleclides, Epicharmus, and Eupolis, and it seems to have been us'd more especially amongst the Ionians.

Sometimes they swore by the ground they stood upon, as Hippolytus in Euripides (h) 1.13,

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

And by the solid Ground I swear.

Sometimes by Rivers, Fountains, Floods, the Elements, Sun, Moon, and Stars, all which they accounted very sacred Oaths (a) 1.14. Some∣times they swore by any thing they made use of, as a Fisher by his Nets, a Souldier by his Spear, and this last was a very great Oath, if you will believe what (b) 1.15 Iustin hath reported, viz. That the An∣cients paid divine Worship to this Weapon; in memory of which in later Ages it was usual for the Statues of the Gods to hold a Spear: and Eustathius (c) 1.16 writes, that Caeneus erected a Spear, and commanded that it should be worshipp'd as a God. Kings and Princes usually swore by their Scepters, as we find every where in Homer; and this also was thought a solemn Oath, because the Scepter is a Badge and Ensign of Regal and Judicial Power.

They swore also by Men; sometimes by the Dead, of which that of Demosthenes is a famous Instance, when in an Oration to the People of Athens, he swore by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that valiantly lost their lives in the Battle at Marathon; sometimes they swore by the Living, saith Stuckius (d) 1.17, and this was wont to be done either by their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Health and Safety; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Misfortunes; or their Names; or some of their Members, as their Eyes, Right-hand, espe∣cially their Head, for this was accounted a very solemn Oath,

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

By my good Fathers Head, to me most dear, This binding Oath I solemnly do swear,

Mr. Edw. Dechair of Linc. Coll.

Saith one in Homer; and Helena, swearing to Menelaus, calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sacred Oath,

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

Let your vow'd Head this sacred Oath confirm.

The reason of this was, because the Head was accounted the principal and most noble part of Man; or, as Hansenius (e) 1.18 thinks, because it was the Hieroglyphick of Health.

Sometimes they swore by those who were dearest to them, as Pa∣rents, Children; or those they had an high esteem for, so the Pytha∣goreans us'd to swear by their master Pythagoras; nor did they this, as thinking him a God, or Heroe, but because he was a Person, whose

memory they thought deserv'd a great Veneration, and whose Merits had exalted him to a near affinity with the Divine Nature.

The manner of taking Oaths, was sometimes by lifting up their hands to Heaven; whence Apollo, in the Poet, bids Lachesis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: tho' Hansenius is of Opinion that this Custom was of later date. Sometimes in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Great and solemn Oath, they laid their hands upon the Altar, as appears from that saying of Pericles, who, being desired by a Friend to take a false Oath upon his account, reply'd, That he was his Friend to the Altars, and no farther; as like∣wise from the Story reported by Diogenes Laertius of Xenocrates, who, being a Man eminent for a strict and vertuous Life, and sum∣mon'd as a witness in a certain Cause, where having spoken what he knew of the Matter, went to the Altar to confirm his Evidence by Oath; but the Judges well knowing the Integrity of the Man, with unanimous Consent bid him forbear, and gave credit to him upon his bare Word. Instead of the Altar, saith Pfeifer (a) 1.19, sometimes they made use of a Stone; for this he is beholding to Suidas, who hath taken it out of Aristotle, and Philochorus, and for a farther confirmation of it, hath cited these words out of the Oration of Demosthenes against Conon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. And bringing all us that were present, one by one, to the Stone, and there administring the Oath to us. True it is, indeed, that the Athenians did sometimes swear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but what this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was, Pfeifer seems not to have understood; however the Scholiast upon Aristophanes (b) 1.20 hath inform'd us what is meant by it, in his Comment upon this verse,

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

— we, tho' depress'd with Age, With mutt'rings near Tribunals still approach.

Mr. Dechair.

Where he tells us, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is meant the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Tribunal, in P••yx, or publick Place where the Athenian Assemblies us'd to meet; the reason why it is so call'd he gives us in another place, where the Comedian calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Stone, because it stood upon a Rock; by this you may understand what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. those that took, or impos'd an Oath in Pnyx. Instead of the Altar, in private Contracts, the Person swearing, according to the Roman fashion, laid his Hand upon the Hand of the Party to whom he swore: this Ceremo∣ny Menelaus in Euripides demands of Helen,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (a) 1.21

T'unite our Hearts, our Hands let's friendly joyn.

In all compacts, and agreements it was usual to take each other by the Right-hand, that being the manner of plighting Faith; and this was done, either out of the respect they had to the number Ten, as some say, there being ten Fingers in the two Hands: or because such a Conjunction was a token of Amity and Concord; whence at all friendly Meetings they joyn'd Hands, as a sign of the Union of their Souls. The Right-hand seems to have been us'd rather than the Left, because it was more honourable, as being the Instrument by which Superiours give commands to those below them; whence Crinagoras in an Epigram, saith, 'Twas impossible that all the Enemies in the World should ever prevail against Rome,

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

While God-like Caesar shall a Right-hand have Fit for Command. —

Mr. Dechair.

Beside this, in all solemn Leagues, and Covenants they made a Sa∣crifice, in honour of the Gods by whom they swore, in which they offer'd, for the most part, either a Boar, Ramm, or Goat; some∣times all three; sometimes they us'd Bulls, or Lambs instead of any of them. Sometimes, when they kill'd the Boar, &c: they cut out the Stones, and took the Oath standing upon them. A Ramm, or Boar thus us'd is properly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The manner of the Ceremonies was thus; They first cut some of the Hair off the Head of the Victim, and gave part of it to all that were present, that all might share in the Oath (b) 1.22,

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

Next from the Victim's Head he cut some Hair, Which to the ruling Chiefs the Cryers bear.

Mr. Dechair.

The reason of this Custom Eustathius gives us out of Sophocles, as it is explain'd in these verses,

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

Curses attend you, if e're false you prove, Your days in bitter sorrows may you live, And when Fate calls, (but may that lingring come) May your dead Corps no fit Interment find: Yet now I favours wish; may your whole Race Plagues heap'd on Plagues vex, and at last cut off, As I these Locks cut from the sacred Head.

Mr. Dechair.

After this, they pray'd to the Gods to bear witness of their Agreement, and punish the Person, that should first violate his Oath. This done, they kill'd the Victims by cutting their throats;

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

Then with his piercing Sword their Throats he stabb'd.

For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did originally signifie a Throat, as Eustathius observes upon that Place. Hence comes the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latin, fe∣rire foedus, i. e. to make a Covenant. This done, they repeated the Form of words, which both Parties were to confirm by mutual Oath, as appears from Homer's Description of the Truce made between the Gre∣cians and Trojans.

After this, they made a Libation of Wine, which was at this time mix'd, to signifie the Conjunction and Concord that was between the Parties: then praying again to the Gods, they pour'd it forth, request∣ing that whoever should first break his Oath, might have his Blood, or Brains pour'd out in the same manner, as Homer (a) 1.23 reports,

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

Others to Heav'n send up their ••ervent Prayers, And to th' Immortal Beings, who th'Affairs Of Mankind rule, an awfull Worship pay, While streams of pour'd out Wine dye all the Way. Thus they address the Gods. Great, mighty Iove, and all ye Pow'rs divine, Whose Justice suffers no unpunish'd Sin, Bear witness to the solemn Vows we make, And grant, the Party, which them first shall break, Whether it be, as now the ground Wine-stains, May so o're spread it with their dash'd out Brains. This light on them, and their Posterity, And may their Wifes to all Men common be.

Mr. Dechair.

It was very usual in all Oaths, to add a solemn Imprecation, wishing that some Evil might befall them, if they swore falsly: which was done, for the most part, upon one of these Accounts, viz. ei∣ther for the satisfaction of the other Person, that he might give more credit to them; such an one was that of Demosthenes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If what I swear be true, (says he) may I enjoy much happiness; if not, may I perish utterly. Sometimes they did it, to lay a stricter and more in∣violable Obligation upon themselves, least they should at any time repent of their purpose, and take contrary Measures to what they then resolv'd upon. Upon which account it was, that the Phocensians (a) 1.24, who afterwards built the City Massilia in Gallia Narbonensis, oblig'd themselves by an Oath, back'd with terrible Imprecations, never to think of returning home; whence came the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, applied to Men under the Obligation of a strict Oath.

To return, the Flesh on which they feasted at other Sacrifices, was in this thought unlawful to be eaten; and therefore, saith Eustathius (b) 1.25, if the Person concern'd was at home, it was buried; for so Priam seems to have done with his Victims in the Sacrifice before mention'd: but if the Party was a Stranger, they threw it into the Sea, as Talthybius did the Sow, which was sacrific'd at one of Agamemnon's Oaths, or dispos'd of it some such way. Here you may observe, that if any un∣lucky or ominous Accident happen'd at the time of Sacrifice, they usually differr'd, or wholly refus'd to take the Oath, of which we have an instance in Plutarch (c) 1.26, who reports, that when Pyrrhus, Lysima∣chus, and Cassander had concluded a Peace, and met to confirm it by so∣lemn Oath, and Sacrifice; a Goat, Bull, and Ramm being brought out, the Ramm on a sudden ••ell dead; which some only laugh'd at, but Theodotus the Priest forbad Pyrrhus to swear, declaring, that Heaven by

that omen, portended the Death of one of the three Kings, whereupon he re••us'd to ratifie the Peace.

Alexander ab Alexandro (a) 1.27, hath given us another manner of Swear∣ing, which was thus; They took hold of their Garments, and pointing a Sword towards their Throats, invok'd the Heavens, Earth, Sun, and Furies to bear witness to what they were about to do; then they Sacrific'd a Boar-pig, which they cast into the Sea, and, this being done, took the Oath.

The solemn way of taking an Oath amongst the Molossians, was by cutting an Ox into small pieces, and then swearing: whence any thing divided into small Parcels, was proverbially call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Suidas (b) 1.28, and Zenodotus (c) 1.29 witness; you may here by the way take notice of the mistake of Erasmus (d) 1.30, who instead of Bos Molottorum, writes Bos Homolottorum, reading, I suppose, in the foremen∣tion'd Authors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Another manner of Swearing was that describ'd by Plutarch (e) 1.31, who reports, that when the Grecians had overthrown, and utterly routed all the Forces of Xerxes, being flush'd with Victory, they enter'd upon a design of making a common Invasion upon Persia; whereupon, to keep them firm to their resolutions, Aristides made them all swear to keep the League, and himself took the Oath in the Name of the A∣thenians, and after Curses pronounc'd against him that should break the Vow, threw Wedges of red-hot Iron into the Sea; by which was signified, that the Oath should remain inviolable, as long as the Irons should abide in the Sea without swimming; which Custom is also mention'd by Callimachus, who, as he is cited by the Scholiast upon So••h••cles (f) 1.32, speaks thus of the Phocensians,

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

While these plung'd Irons the Sea's sure bottom keep.

There was also another manner of Swearing mention'd by Plutarch in the Life of Dion, which Dion's Wife and Sister impos'd upon Ca∣lippus the Athenian, being mov'd thereto by a suspicion that he was privy to a conspiracy against Dion's Life. It was thus; The Juror went into the Temple of Ceres and Proserpina, or, as some say, of Ceres Thes∣mophora, or, the Law-giver; where after the performance of certain Ce∣remonies, he was cloath'd in the purple Vestment of the Goddess, and holding a lighted Torch in his Hand, as being in the presence of the Deity, took the Oath by all the Gods in the World; this the Syracu∣sians accounted the most solemn and sacred Oath that could be.

Another Test the Sicilians generally made use of at Palice, a City of Sicily, where was a Fountain nam'd Acadinus, to which the Jurors came, and having written the Oath in a Tablet, threw it into the

water, which if it could endure, and swim, the Person accus'd was believ'd Honest; but if it sunk, He was to be cast into the Flames imme∣diately, as a perjur'd Villain; thus Aristotle (a) 1.33, and Stephanus the By∣zantian (b) 1.34.

Other ways also they had of clearing themselves from the imputa∣tion of Crimes; for instance, the Person accus'd sometimes took an Oath that he was innocent, creeping upon his Hands thro' the Fire; or holding in his Hands a red-hot Iron, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Scholiast upon Sophocles reports; hereby those that were not guilty of the Crime laid to their charge, were sensible of no pain. Thus the Fellow in Sophocles (c) 1.35 tells Creon, that all the Guards were ready to take upon Oath, that they neither buried Polynices them∣selves, nor knew who they were, that had done it;

〈 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 〉.

There, Sir, we stood ready for all Commands, Either hot Barrs to take up with our Hands, Or pass thro' Fires, or by the Gods to swear, That neither we the Body did interr, Nor privy to the wicked Action to were.

Mr. Dechair.

A Custom not much differing from these, was practis'd in this Iland by our Saxon Ancestors upon the same account, and was therefore call'd the Fire-Ordeal, for Ordeal in Saxon signifies Purgation. The man∣ner of undergoing this Test was thus; The Person accus'd pass'd blind∣fold, with bare Feet, over certain Plough-shares made red-hot, and plac'd at an unequal distance from one another; this Ordalium, Edward the Confessor forc'd his Mother Emma to undergo, to vindicate her Ho∣nour from the Scandal of incontinency with Alwyn Bishop of Win∣chester; and by this Tryal she gave a sufficient Demonstration of her in∣nocence, for having pass'd over the Irons before she was aware of it, she cryed out, When shall I come to the place of my Purgation. And Kunigund the Wife of the Emperour Henry the Second, upon the like imputa∣tion, held a red-hot Iron in her Hand, and receiv'd no harm thereby. Thus much by way of Digression.

I shall beg the Reader's leave to mention but one sort more of these Purgation-oaths, which is describ'd by Achilles Tatius in his eighth Book, Of the Loves of Clitophon and Leucippe. It is this; When a Wo∣man was accus'd of Incontinency, she was to clear her self from this Charge by Oath, which was written in a Tablet, and hung about her

Neck, then she went into the Water up to the mid-leg; where, if she was innocent, all things remain'd in the same manner as they were be∣fore; but if guilty, the very Water, saith he, swell'd as it were with rage, mounted up as high as her neck, and cover'd the Tablet; least so horrid and detestable a sight, as a false Oath, should be expos'd to the view of the Sun, and the World. Some other sorts of Oaths there were, of which I might give you a large account, had I not already trans∣gress'd too far upon the Reader's patience, I shall therefore only add something concerning their religious observance of Oaths, and so conclude this Chapter.

What a religious Regard they had for Oaths, doth appear from this, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or one that keep his Oaths, is commonly us'd for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pious Person, as in Hesiod,

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

Nor Just, nor pious Souls shall Favour have.

Aristophanes (a) 1.36 also has taken it in the same sence,

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

If you're with Justice pleas'd.

On the contrary, when they would express a wicked, forlorn wretch, ••hey call'd him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perjurious; which was the worst, and most ••nfamous Title they could fix upon him; and therefore Aristophanes (b) 1.37 ••peaking of Iupiter's Lightning and Thunder-bolts, which, as some ••hought, were chiefly levell'd against the wicked, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If perjur'd Villains are indeed so liable to the stroke, how comes it to ••ass that Cleonymus, and Theodorus escape so well? or that the poor ••ak is so often shatter'd to pieces, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Since it can never be ••erjur'd? Such as were common and customary swearers the Athenians ••randed with the name of Ardetti, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Hesychius, ••nd out of him Phavorinus) the name of the Place wherein Oaths were ••equired of them, before their admission to publick Offices.

Those, that had sworn falsly, were, in some places, punish'd with Death; ••n others, suffer'd the same punishment that was due to the Crime, ••ith which they charg'd an innocent Person; in others only a pecunia∣••y Mulct was impos'd on them. But tho' they might sometimes escape ••umane punishments, yet it was thought the Divine Vengeance would not fail to overtake them, and the Demons were always so cunning, as to ••retend an utter Abhorrence, and Detestation of such enormous Crimes, of which I shall give you one remarkable instance out of Herodotus (c) 1.38:

There was at Sparta a Man nam'd Glaucus, fam'd over all Greece for his Justice, and Integrity; into his hands a certain Milesian, fear∣ing some Danger at Home, and being encourag'd by the Character of the Man, deposited a large summ of Money; after some time, the Sons of this Milesian came to Sparta, and showing Glaucus the Bill, de∣manded the Money; Glaucus pretended he was wholly ignorant of the Matter, yet promis'd to recollect with himself, and if he found any thing due to them, to pay it; to do this he took four Months time, and having gain'd this delay, immediately took a Journey to Delphi, on purpose to ask Apollo's opinion, Whether it was lawful to perjure himself, thereby to secure the money? The God mov'd with indignation at the impudence of the Man, return'd him this answer,

〈 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 〉.

No, Glaucus, no, I think you need not fear To bilk your easie Creditor, and swear He lent you no such summ; you'll gain thereby, And this consider'd, you may Death defie, Death of the Just alike an Enemy. But know, that Orcus has a Monster Son Ghastly of shape, who ever hastens on To o'retake Perjuries; He'll n'ere forget Your hainous Crime, but with revengeful Hate Send Losses, racking Pangs, destructive Woe, Till He your self with your whole Race undoe.

Mr. Decha••••.

This prediction was fully accomplish'd in Glaucus, notwithstanding he afterwards restor'd the money; for his whole Family was in a fe•• Generations utterly extinct, and so became a memorable example of Divine Vengeance. But tho' all the other Gods took upon them some∣times to punish this Crime, yet it was thought in a more peculiar manner to be the care of Iupiter, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Pausanias reports, that in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Council-Hall, at Olympia, there was a St••∣tue of Iupiter with a Thunder-bolt in each Hand, and a plate of 〈◊〉〈◊〉 at his Feet, on which were engraven certain Elegiacal verses, compos'd on purpose to terrifie Men from invoking that God to witness an•• Untruth. Beside this, the perjur'd Persons were thought to be haunted and distracted by the Furies, who every fifth day in the Month made a Visitation, and walk'd their Rounds for that purpose, according to Hesiod,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.39.

All other Days the Furies quiet rest, Only on Fifths the Perjur'd they molest, Revenging Orcus, Orcus the sure Bane Of all that dare his Deity profane.

Mr. Dechair.

Therefore Agamemnon swearing that he had never known Briseis, call'd the Furies to bear witness,

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

Th'Infernal Furies I to witness call, By whose Distractions perjur'd Villains fall.

Mr. Dechair.

Tho' the punishment here meant by Homer, seems to have been inflicted after Death, because he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. or, the Men under the Earth; and that this is the meaning of that place doth appear from another Oath in Homer, where the Infernal Gods are invok'd after this manner,

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

— witness, ye Infernal Powers, Who Souls below torment for breach of Oaths.

Mr. Dechair.

Yet some in that place read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the meaning of it will be, That the Souls of deceas'd Persons are employ'd in torturing perjur'd Villains.

In some places, even insensible Creatures were reported to take Re∣venge for this Crime, for it was generally believ'd in Arcadia, that no Man could forswear himself by the Waters of Styx, without un∣dergoing some severe and remarkable Punishment; and it is reported of the subterranean Cavern sacred to Palaemon at Corinth, that no perjur'd person could so much as enter into it, without being made a memo∣rable and terrible example of Divine Justice. In Sicily, at the Temple of the Palici in the City Palice, there were certain Crateres,

Fonts, or Lakes, (for so sometimes they are call'd) nam'd Delli, out of which there continually issued Flames, and Balls of Fire, with boyling, and stinking water; and thither People us'd to resort from all Quarters for the deciding of Controversies: if any one swore falsly near these Fonts, he was presen••ly struck either Blind, Lame, or Dead in the place; or was swallow'd up, and drowned in the Lakes.

Notwithstanding these, and other Instances of the Divine displeasure at this Crime, and the Scandal and Infamy of it, yet was it so much practis'd by the Grecians, that they could never avoid the imputation of Treachery, and Perfidiousness; insomuch that Graeca fides, came to be proverbially applied to Men, that were wavering, inconsistent, and unfit to be trusted, or relied upon; Plautus, in his Play call'd Asina∣ria, by Graeca fide mercari, means to buy with ready money, as tho' with∣out that a Grecian was not to be meddled with; his Words are these,

Diem, aquam, Solem, Lunam, noctem, haec argento non emo, Caetera, quae volumus uti, Graeca mercamur fide.

I buy not Day, nor Water, nor the Night, Nor will my Gold the Sun, or Moon procure; All other things, yet first I pay it down, Right Grecian like, for Money I can have.

Mr. Dechair.

Tully likewise, in his Oration sor Flaccus, speaks after the same manner;

That Nation, (says he) never made any conscience of observing their Oaths.

And their own Country-man Euripides assents to him herein,

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

No sparks of Honesty Greece ever had.

And Polybius yet more fully in the sixth Book of his History,

Amongst the Greeks, (says he) if you lend only one Talent, and for security have ten Bonds, with as many Seals, and double the number of Witnesses, yet all these obligations can scarce force them to be ho∣nest.

Yet Ausonius had a better Opinion of them, unless his words were Ironie and ridi••ule, when he said to Paulus,

Nobiscum invenies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si lib••t uti Non Poena, sed Graeca fide. —

At my House too, promise you'll honest be, A wanton Mufe's Trifles you may see.

Mr. Dechair.

The Thessalians, in particular, were infamous for this Vice; whence, as Zenodotus hath inform'd us, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is meant Fraud and

Deceit; and the other Proverb, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems to have had it's rise from the treacherous and double Dealing of the Thessalians with their Confederates; a memorable instance of which we have in the Peloponnesian War, where in the the midst of a Battel they turn'd Sides, and deserting the Athenians, went over to the Lacedaemonians: which reason seems more probable than that mention'd by Zenodotus, viz. Their solemn Vow of an Hecatomb of Men, made every Year to Apollo, without any design of ever paying it; which they did in imi∣tation of their Fore-father Thessalus, who made such a Vow to A∣pollo, but considering how impious and unpleasing to the God it was like to be, neglected the performance of it. The Locrians were not much less infamous on the same account, whence those Proverbial Sayings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do usually de∣note fraudulent Persons, and Practices, as we learn from Zenodotus. I shall forbear to enumerate any more particulars, only I cannot pass by the Lacedaemonians, who, as they were the most renown'd of all the Grecians for their Valour, Temperance, and other Virtues, so were the most scandalous for their Treachery, and Contempt of Oaths; whence they are by Lycophron (a) 1.40 call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Scholiast upon that place expounds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. lyars, and deceit∣ful; Euripides (b) 1.41 bearing him witness herein, when he saith,

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

Spartans, fam'd ever for base Treacheries.

Aristophanes speaks yet more plainly and fully, when he tells us, They neither accounted Altars, Promises, nor Oaths sacred; his words are these,

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

Who neither Altars, Oaths, nor Trust revere.

And that this was not altogether a Calumny, the Aphorism of Lysander, one of their most eminent Generals, doth sufficiently evidence, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boys, ••aith he, are to be deceiv'd with Dice, or Nine-pins, but Enemies with Oaths. Others there are, that will have this to be the Saying of Dionysius the Tyrant (c) 1.42. However that be, 'tis certain the La∣••edaemonians, tho' perhaps more just and punctual in private Affairs, had very small regard for an Oath in publick Business; for even their Great Agesilaus seems to have thought it but a weak Obligation,

whenever it stood in competition with the Publick good, that great Mark, and ultimate End, to which they though•• all their Actions were to be directed; insomuch that it was accounted lawful to promote it by the most unjust Means in the World; for, as Plutarch (a) 1.43 af∣firms, to serve their Countrey was the Principle and Spring of all their Actions, nor did they account any thing just or unjust, by any mea∣sures but that.

The Athenians seem to have had some few grains more of honesty, as the story of Themistocles in Plutarch doth evidence; for He telling the People He had form'd a Design, which, if accomplish'd, would be very advantageous to the Common-wealth, but might not, at that time, be communicated to the whole Assembly; they order'd him to impart it to Aristides in private, who having heard the Matter, came and reported to the People, that it was indeed a very beneficial Contri∣vance, but withal the most unjust in the World; whereupon they immediately commanded Themistocles to desist from his Intention. Dio∣genian, in his Book of Collections, tells us that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was taken for a sincere, and uncorrupt Witness; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a true, honest, and untainted Faith: and tho' some would have this Proverb taken from the Goddess Fides, who had a Temple at Athens mention'd by Plautus (b) 1.44; and others not from the Manners of the People, but the nature of their Soil, which was so unfruit∣ful, that it brought forth just as much as was sown, and no more, whence Attica fides, is applied to any Man that restores all that he was entrusted with; yet Velleius Paterculus (c) 1.45 assures us, it was taken from their Faithfulness, and unshaken Loyalty to the Romans; whence At∣tica fides, is by Flaccus (d) 1.46 call'd certa; by Horace (e) 1.47 impolluta; and by Silius (f) 1.48 Pura; and many other specious Epithets you may find given to it by the Poets. Notwithstanding all this, their Honesty was not so firm and unmoveable, but that it might sometimes be shaken by the alluring and specious Temptation of the Publick good; I will conclude this Chapter with an instance of it, taken out of Plutarch (g) 1.49, which is the more remarkable, and more clearly evidences the Dispo∣sition and Temper of that State, because it was approv'd by the Consent of the People, and put in Execution by Aristides, a Man of greater renown for Justice and upright Dealing, than any that City ever brought forth. He, when the Grecians (after they had utterly routed all the remainders of Xerxes's numerous Army) design'd a com∣mon Invasion upon Persia, took a solemn Oath in the Name of the Athenians to observe the League; but afterwards, when things were brought to such a pass, as constrain'd them to govern with a stronger Hand, than was consistent with it, advis'd them to throw the Perjurie upon him, and manage Affairs, as their convenience required. Upon the whole matter, Theophrastus tells us, (saith Plutarch) that this Person was

in his own private Affairs, and those of his Fellow-Citizens nicely just, but in publick Matters did many things according to the State, and Condition of his Countrey, for whose sake He frequent∣ly committed Acts of Injustice. Then he adds, that it was reported of him, that to one who was in debate, Whether he should con∣vey a certain treasure from Delos to Athens, contrary to the League, at the perswasion of the Samians, He should say, That the thing was not just, but expedient.

Notes

• (a) 1.1

  Theogon▪ v. 231.
• (b) 1.2

  Erato.
• (c) 1.3

  Loc. citato.
• (a) 1.4

  Theogonia.
• (b) 1.5

  Euripid. Medea. v. 170.
• (c) 1.6

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.7

  Alex. ab Alex. lib. V. cap. X. Gen. Dier.
• (c) 1.8

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.9

  Ser. XXV.
• (e) 1.10

  In Pythag. Aur. Carm. v. 2.
• (f) 1.11

  Libro de Placit. Philo∣soph.
• (g) 1.12

  Antiq. Lect. lib. XXVII. cap. XXVIII.
• (h) 1.13

  Vers. 1025.
• (a) 1.14

  Alex. ab Alex. Gen. Dier lib. V. cap. X.
• (b) 1.15

  Lib. XIII.
• (c) 1.16

  In Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.17

  Libro de Sacris p. 93.
• (e) 1.18

  Libro de Jurament. Veterum.
• (a) 1.19

  Antiq. Graec. lib. II. cap. XXVII.
• (b) 1.20

  In Acharn••nsibus.
• (a) 1.21

  Helen. v. 834.
• (b) 1.22

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.23

  Iliad. citat.
• (a) 1.24

  H••rod••t. lib. I. & Strabo. lib. IV.
• (b) 1.25

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.26

  Vita Pyrrhi.
• (a) 1.27

  Lib. V. cap. X.
• (b) 1.28

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.29

  In Proverb. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.30

  In Adagi••••·
• (e) 1.31

  Vita Ar••stidis.
• (f) 1.32

  Antigon. v. 270.
• (a) 1.33

  Lib. de Mirabilibus.
• (b) 1.34

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.35

  Antigon••. v. 270.
• (a) 1.36

  Plut••▪
• (b) 1.37

  Nubibus.
• (c) 1.38

  E••••to.
• (a) 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 4••.
• (a) 1.40

  Cassandr. v. 1124.
• (b) 1.41

  A••dromach. v. 445.
• (c) 1.42

  Alex. ab A••ex. lib. V. ••ap. X.
• (a) 1.43

  Vita Agesilai.
• (b) 1.44

  In Aulul.
• (c) 1.45

  Histor. lib. I.
• (d) 1.46

  Argon. lib. IV.
• (e) 1.47

  Lib. III. Od. XVI.
• (f) 1.48

  Bell. Punic. lib. XIII.
• (g) 1.49

  Vit. Aristidis.