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

Archaeologiae Graecae, OR, THE ANTIQUITIES OF GREECE. BOOK II. (Book 2)

CHAPTER I. Of the first Authors of Religious Worship in Greece.

HERODOTUS in the second Book of his History is of O∣pinion, that the Greeks deriv'd their Religion from the Ae∣gyptians: but Plutarch peremptorily denies it (a) 1.1, as being neither mention'd by Homer, nor any of the Ancients. ••••istophanes (b) 1.2, and Euripides (c) 1.3 say, that Orpheus was the first that instructed the Grecians in all the Rites and Ceremonies of their Worship; He was a Thracian, and therefore, says Nonnus (d) 1.4, Devo∣tion was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was invented by a Thra∣cian.

These, I think, were neither altogether in the right, nor yet wholly mistaken, for as the exact agreement betwixt some of the Grecian Ce∣remonies

and the religious Worship of Thrace makes it probable that one was deriv'd from the other; so on the other side, the con∣formity of some other parts of the Grecian Religion to that of the Ae∣gyptians doth plainly argue that they were fetch'd from Aegypt: but that the whole System of the Grecian Religion should be borrow'd from either Thrace, or Aegypt, or any one Countrey is improbable, if not impossible; as will evidently appear to every one that considers the great variety of Religions in Greece, where almost every City had different Gods, and different modes of Worship. 'Tis much more probable, that Greece, being inhabited by Colonies from divers Na∣tions, did borrow from every one of these, some part of their religious Ceremonies; Thus the Thebans, being descended from the Phoenicians, retain'd a great part of their Worship, and the Argives are thought to have been instructed in the Aegyptian Religion by Danaus, and his Followers. Add to this, that the Grecians in general, and the Athe∣nians in particular, were so excessively superstitious, that they would not be content to Worship their ancient Deities, but frequently con∣secrated new ones of their own making; and beside these, assum'd into the number of their own, the Gods of all the Nations with whom they had any Commerce; insomuch, that even in Homer's time they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thirty thousand; and tho', as Isocrates informs us (a) 1.5, the ancient Athenians thought their Religion consisted chiefly in the ob∣servation of the Rites and Ceremonies deliver'd to them by their An∣cestors, yet there was a Custom that oblig'd them to entertain a great many strange Gods, whence it was that they religiously observ'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Feast of all the strange Gods; which was also celebrated at Delphi, as Athenaeus witnesseth (b) 1.6. Nay, so fearful were the A∣thenians of omitting any, that, as Pausanias (c) 1.7 tells us, they erected Al∣tars to unknown Gods. It may be objected, that they condemn'd Socrates for no other crime than Worshipping strange Gods, for that this was his accusation Laertius witnesseth in his Life. But to this it is reply'd, that tho' they were so desirous of new Deities, yet none were worshipp'd till they had been approv'd, and admitted by the A∣reopagites, as Harpocration has observ'd; and thence was it, that when St. Paul preach'd amongst them Jesus and the Resurrection, he was summon'd to appear before this Council, to give an account of his new Doctrine.

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) 1.8; 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) 1.9 〈 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) 1.10,

— 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) 1.11; 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) 1.12 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) 1.13. 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) 1.14; 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) 1.15, 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) 1.16 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) 1.17, and Pollux (g) 1.18 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) 1.19, when he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

The old Scholia upon Sophocles (b) 1.20, 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) 1.21; such an one was that of Iuno Samia, which was afterwards in the Magistracy of Procles turn'd into a Statue. This Pausanias (d) 1.22 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) 1.23 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) 1.24 〈 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) 1.25. 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) 1.26 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) 1.27 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) 1.28 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) 1.29. 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) 1.30, 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) 1.31 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) 1.32 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) 1.33. 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) 1.34 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) 1.35; 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) 1.36 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) 1.37. 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) 1.38. 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.

CHAPTER III. Of the Grecian Priests, and their Offices.

IT has been the Custom of all Nations to pay a peculiar honour and deference to their Priests; which was either done out of respect to the Gods, whose servants they were; or (as Plutarch in his Morals tells us) because they did not pray for a blessing on Themselves, their own Families, and Friends only, but on whole Communities, on the whole state of Mankind. Nor were they only oblig'd to offer Prayers and Sacrifices to the Gods for others, but it was their duty to instruct them how to pray for themselves, what it was most expedient to ask, what Sacrifices, what Vows, what Gifts would be most acceptable to the Gods, and, in short, to teach them all the Ceremonies us'd in the Divine worship, as Plato informs us (a) 1.39. Another part of their Of∣fice, was to ••ore-tell things to come, and to interpret the Oracles of the Gods; and as they convey'd the will of the Gods to men, so did they also convey the Piety and Devotion of Men to the Gods, by of∣fering Sacrifices for them, tho' the ancient Greeks did sometimes offer their own Sacrifices, and perform all those Rites which in later ages were only executed by the Priests. Thus Eumaeus in Homer is said to have offer'd Sacrifices, and the same doth every where appear to have been done by all the Princes, and Heroes, the most honourable per∣son in the company always taking upon him to perform the religious Ceremonies: for in those days this holy Office was had in so great credit and reputation, that the Priests generally wore the same Habit with their Kings, and were honour'd with the next places to them; so great a veneration did these Heathens think due to all those that bore any relation to the Gods. Nay, it was then no unusual thing for the Kings themselves to take upon them the Priest-hood; I shall only give you two instances, the one of Anius, who was King of Delos, and Priest of Apollo, as Virgil tells us (b) 1.40,

Rex Anius, Rex idem hominum, Phoebique Sacerdos.

Anius supreme of men oft vails his Crown Without a blush, to put the Vervain on.

Mr. Hutchin.

The other instance I shall take from Laccdaemon (c) 1.41, where the Kings, immediately upon their promotion to the Kingdom, took upon them

the Priest-hood of the Celestial, and Lacedaemonian Iupiter, and this was so far from being thought below their dignity, that it was accounted an especial privilege, and an addition to the rest of their Honours (a) 1.42. I need not tell you that among the Athenians, and in most other Cities of Greece the care and administration of the religious Ceremonies was committed to the chief Magistrates.

It was required that whoever was admitted to this Office, should be sound and perfect in all his members, it being thought a dishonour to the Gods to be serv'd by any one, that was lame, maim'd, or any other way imperfect; and therefore before their consecration they were examin'd, whether they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word, as Hesychius ex∣pounds it, signifies one that's perfect and entire, that neither hath any defect, nor any thing superfluous.

Nor ought they to be perfect in body only, but upright in mind, nothing ought to approach the Gods, but what was pure and un∣corrupt; therefore the Priests liv'd temperately and chastly, ab∣staining even from those pleasures which were lawful and allowable to other Men; insomuch, that Euripides tells us, that in Crete the Pro∣phets of Iupiter did not only denie themselves the use of Flesh-meat, but forbore to eat any thing that was boyl'd. And they were such rigid Observers of the rules of chastity, that the Priests of the Mother of the Gods at Samos are said to have dismember'd themselves, and the Hie∣rophantae at Athens, after their admission, enfeebled themselves by a draught of the juice of Hemlock; in short, 'twas very customary for those, that attended on the more sacred and mysterious Rites, by using certain Herbs and Medicaments to unman themselves, that they might worship the Gods with greater chastity, and purity. They also generally retir'd from the world, to the end, that being free from business and cares, they might have the more leisure to attend on the service of the Gods, and wholly devote themselves to Piety, and the exercise of Religion. One of the Herbs commonly made use of by them was the Agnus-castus, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so call'd from being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an enemy to generation; this they were wont to strew under their Bed-cloaths, believing that it had a cer∣tain natural virtue, whereby it was able to preserve their Chastity, as Eustathius (b) 1.43, besides many others, hath observ'd. But tho' most of them were oblig'd to strict Chastity and Temperance, and some to practice these severities upon themselves, yet were others al∣low'd to marry, and Eustathius (c) 1.44 tells us, that it was but an insti∣tution of later Ages, that the Priestesses should be Virgins: to con∣firm which Homer gives us an instance in Theano, who was Priestess of Minerva, and Wife of Antenor the Trojan,

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

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.45.

— beauteous Theano, Daughter to Cisseus, but Antenor's Bride, Antenor skill'd the wanton Steed to guide, For Trojans her had made with joynt Consent Minerva's Priestess. —

(Mr. Hutchin.)

Of the different Orders of Priests nothing exact can be deliver'd, for not only every God had a different Order of Priests consecrated to him, but even the Priests of the same Gods were very different, according to the diversity of Place, and other Circumstances. I shall therefore not trouble the Reader with an account of the particular Priests belonging to every Deity in the many Cities of Greece, which would be both unpleasant, and not very useful, but shall briefly point out to you the general Orders, and Offices of them. First, in every place they seem to have had an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or High-priest, whose Office it was to su∣perintend over the rest, and execute the more sacred Rites and Myste∣ries of Religion. Amongst the Opuntians (b) 1.46 there were two Chief-priests, one of which belong'd to the Chief and Celestial Gods, the other to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Demi-gods. At Athens they had a great many, every God almost having a Chief-priest, that presided over the rest; for instance, the Dadouchus over the Priests of Hercules, and the Stephanophorus over those of Pallas. The Delphians had sive Chief-priests, who help'd to perform the Holy Rites with the Prophets, and had the chief management of all parts of divine Worship; these were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Holy, and the Chief of them that presided at Sacrifices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Purifier, one that makes Holy: and another, that had the care of the Oracle, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a Sirname of Apollo, given him by Homer, and signifies one that gives Oracles.

Another holy Order was that of the Parasiti (c) 1.47, which word (saith Clearchus the Solensian, one of Aristotle's Scholars) in it's first accepta∣tion signified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Man quick and expeditio••s, but was af∣terwards taken for a Table-companion; tho' Polemon is of opinion that this was it's ancient signification, and they were so call'd, because they were allow'd part of the Sacrifices, together with the Priests, as is evident from an inscription on a Pillar in the Anaceum,

〈 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 〉.

That of the Oxen one part should be reserv'd for the Games, and of the other two, one should be given to the Priests, another to the Pa∣rasiti.

It was at the first an Office of great honour, for by the an∣cient Law the Parasiti were reckon'd among the chief Magistrates. Their Office was to gather of the Husband-men the Corn allotted for publick Sacrifices, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great In∣come, and is by (a) 1.48 Aristophanes put for the great Sacrifices, which, as the Scholiast tells us, were usually call'd so, because the Charges of them were defray'd by these publick Revenues. The publick Store-house, where they kept these First-fruits, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (b) 1.49 Diodo∣rus the Sinopensian in Athenaeus tells us, that in every Village of the Athenians, they maintain'd at the publick Charge certain Parasiti in honour of Hercules, but afterwards, to ease the Common-wealth of this burden, the Magistrates oblig'd some of the wealthier sort to take them to their own tables, and entertain them at their own cost; whence this word seems in later ages to have signified a Trencher-friend, a Flatterer, or one, that for the sake of a dinner conforms himself to every Bodie's Humour.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, or publick Cryers, assisted at Sacrifices, and seem to have had the same Office, with the Popae, and Victimarii among the Latins; for in Athenaeus (c) 1.50 one Clidemnus tells us, they were instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cooks, and Butchers, and adds, that a long time the Cryer's Office was to kill the Offering, pre∣pare things necessary for the Sacrifices, and to serve instead of a Cup-bearer at the Feast; He also tells us that the ministring at Sacrifices did of old belong to the Cryers; the same is confirm'd by Eustathius on this verse of Homer (d) 1.51,

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

Along the Streets the sacred Hecatomb The Cryers dragg'd. —

Phavorinus, and Coelius Rhodiginus give this reason for their being call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Homer, viz. because they assisted at the Sacrifices of the Gods, and (as the former adds) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they gave publick notice of the Times wherein the Festivals were to be celebrated. To this purpose I might bring hundreds of Instances out of the Ancient Poets, and especially Homer. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indeed, were a kind of publick Servants employ'd on all occasions; they were in∣stead of Ambassadors, Cooks, and Cryers; and, in short, there was scarce any Office, except such as was servile and base, that they were not put to; but their name was given them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Athenaeus, from the best, and most proper part of their Office, which was

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to proclaim, which they did as well in time of Divine Ser∣vice, as in civil Affairs; for at the beginning of the holy Rites they com∣manded Silence and Attention in these, or such like words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when the religious Mysteries were ended, they dismiss'd the Congregation with these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which more afterwards. At Athens there was a Family nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Son of Mercury and Pandrosia, which was accounted sa∣cred, whence Suidas (a) 1.52 calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a holy Family, belov'd by the Gods; such also were the Eumolpidae, who enjoy'd a P••iest-hood at Athens by inheritance, being either de∣scended from King Eumolpus, or instituted in memory of him. The Ce∣ryces, as Anthemio the Comedian in Athenaeus (b) 1.53 tells us, were the first that taught Men to boyl their victuals, as the flesh of Sheep, and Oxen, whereas before they devour'd it raw. They were had in great ho∣nour at Athens, insomuch that Athenaeus endeavours to prove that the trade of a Cook was a creditable Calling, from the respect paid to these Ceryces, who were Cooks at Sacrifices, and likewise seem to have perform'd those other holy Offices that belong'd to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in other places. Diodorus Siculus (c) 1.54 resembles them to the Aegyptian Pa∣stophori, and thinks they had their Original from them; indeed some parts of their Office were much alike, for both of them kill'd the Victim, and attended on the Sacrificers. But these Offices did not belong to all the Ceryces, this Family being divided into several Branches, every one of which had a different Function, as appears by the Edict of Solon cited out of Aristophanes by Athenaeus, wherein 'tis order'd, That two of that Family of the Ceryces, which was devo∣ted to Divine service, should undergo the Office of the Parasiti in the Temple of Apollo, call'd Delium, for a Year.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, call'd by Nicander 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d) 1.55, so nam'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to keep neat and clean, or to adorn; for it was their duty to adorn the Temples, and look after the Furniture of them, but they submitted not to such mean Offices, as the sweeping of them, as Suidas (e) 1.56 would have it, for herein he contradicts Euripides (f) 1.57, who brings in Ion, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Aedituus of Apollo, telling Mer∣cury, that he swept the Temple with a beasom of Lawrel. These were also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose Charge it was to take care of the ho∣ly Utensils, and see that nothing was wanting, and to repair what went to decay, saith Aristotle (g) 1.58. Sometimes also the Parasiti are said to have been entrusted with the reparation of the Temples; and there was a Law enacted at Athens, that whatever they expended this way should be repay'd them.

There were also other Priests, one of which Aristophanes (h) 1.59 calls

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a general name for any Servant, and therefore to restrain it he adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These were Priests waiting always on the Gods, whose Prayers the People desired at Sacri∣fices, at which these seem to have perform'd all other Rites, and Ceremonies, beside those that belong'd to the Ceryces; their share in the Sacrifices was the Skin and Feet; the Tongues were the Fees of the Ceryces. Indeed, all that serv'd the Gods were maintain'd by the Sacrifices, and other holy Offerings. These are the most ge∣neral Orders of Priests, the rest were, most of them, appropriated to cer∣tain Gods, and sometimes certain Feasts, of which I shall have oc∣casion to speak hereafter, as likewise of those that attended the Ora∣cles, and those who were any way concern'd in the Art of Divi∣nation.

CHAPTER IV. Of the Grecian Sacrifices.

DIDYMUS in his Annotations upon Pindar (a) 1.60, writes that one Melisseus, a King of Crete, was the first that offer'd Sacrifice to the Gods, and invented religious Rites and Ceremonies, and that A∣malthea and Melissa, who nurs'd Iupiter, and fed him with Goats-milk and Honey, were his Daughters. But I shall pass by this, and such like fabulous Narrations, and endeavour to describe the customes in use amongst the ancient Greeks at their solemn Sacrifices: In doing which I shall first treat of the Occasion and End of them. 2. Of the Matter of them. 3. Of the Preparations requir'd before them, with all the Ornaments both of the Sacrificers, Victims, and Altars. 4. Of the sacred Rites us'd at, and after their Celebration.

As to the Causes and Occasions of them, they seem to have been chiefly Four; for the Sacrifices were,

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vows, or Free-will Offerings; such were those the Sacrificers promis'd to the Gods before, and paid after a Vi∣ctory; such also were the First-fruits offer'd by the Husband-men after Harvest, being grateful acknowledgments to the Gods, by whose Blessing they had receiv'd a plentiful Reward for their Labour and Toil in til∣ling the ground; these Suidas (b) 1.61 calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, b••∣cause they were Free-gifts; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thereby they ful∣fill'd some Vow made to the Gods; but because they were both the effects of Gratitude, I have therefore reduc'd them under one head.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propitiatory Offerings, to avert the anger of some

offended Deity; such were all the Sacrifices us'd in Expiations.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, petitionary Sacrifices, for success in any Enterprize; for so religious were the Heathens, that they would not undertake any thing of moment, without having first ask'd the Advice, and implor'd Assistance of the Gods.

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as were impos'd and commanded by an Oracle, or Prophet. I am not ignorant that some others have been added, but those I have purposely omitted, as being reducible to some of these Four.

I come now in the second place to treat of the Matter of their O∣blations. In the most ancient Sacrifices, there were neither Living-crea∣tures, nor any thing costly, or magnificent; no Myrrh, Frankincense, or Cassia was made use of; but instead of them all, * 1.62 Herbs and Plants, which they pluckt up by the Roots, were burnt whole with their Leaves and Fruit before the Gods, and this they thought a very acceptable and meritorious Oblation; which appears, as from other Monuments of Antiquity, so more especially from one of Tripto∣lemus's Laws, whereby he strictly commands the Athenians to abstain from Living-creatures (b) 1.63. And even to Draco's Time the Attick Obla∣tions consisted of nothing else but the Earth's beneficence; but this fru∣gality and simplicity had in other places been laid aside before his time, and here not long after; for no sooner did they leave their ancient Diet of Herbs and Roots, and begin to use Living-creatures for food, (which the ancients thought altogether unlawful) but they also chang'd their Sacrifices▪ it being always usual for their own Feasts, and the Feasts of the Gods, (for such they thought the Sacrifices) to consist of the same materials.

The Sacrifices of later ages consisted of these three things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hesiod (c) 1.64 seems to have intimated 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 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Offer to Iove with an untainted mind, Offer the best, if you'd have him prove kind: Let lulling Sleep n'ere seal your drowzy Eyes, Nor purple Morn gild o're the Eastern Skies, Till you accost the Gods with Sacrifice.

Mr. Hutchin.

Where you may observe that, tho' the more solemn Sacrifices consisted of all these three parts, yet at other times it was lawful to use any of them by themselves; whence Eustathius (a) 1.65 tells us, it was not only usual to offer Drink-offerings of Wine at Sacrifices, but also at the be∣ginning of a Journey by Land, or Sea, before they went to sleep, when they entertain'd a Stranger, and at any other Time. In short, in all the smaller Affairs of Life they seem to have desired Protection and Favour of the Gods by Oblations of Incense, or Drink-offerings; whereas the more solemn Sacrifices were only us'd upon more weigh∣ty Occasions, both because of the Expensiveness, and Trouble of them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amongst the Greeks have the same significa∣tion, as Hesychius, and Phavorinus have observ'd, and imply no more than to pour forth, which is also the proper sense of the Latin word libare, saith Isidorus (b) 1.66; but because of their constant use at the Drink-offerings of the Gods, they came at length to be appropriated to them. The same you may observe of their derivatives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and libatio, which words differ not at all from one another. The matter in these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was generally Wine; now of Wine there were two sorts, the one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the former was so call'd, because it was lawful, the latter, because it was unlawful to make use of it in these Libations; such they accounted all Wine mix'd with Water; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. pure and unmix'd Wine, is so often made mention of by ancient Writers; and tho' sometimes you may find mix'd Wine to have been us'd at Sacrifices, yet, if we may believe Eustathius, this mixture was not made of Wine and Water, but of different sorts of Wine. Pliny (c) 1.67 also tells us, that it was unlawful to make an oblation of Wine, that had proceeded from grapes cut, par'd round, or pol∣luted with a fall on the ground; or such as came out of a Wine∣press trodden with bloody and wounded Feet, or from a Vine unprun'd, blasted, or that had a Man hang'd upon it. He speaks also of a cer∣tain grape call'd Aspendia (d) 1.68, whose Wine it was unlawful to of∣fer upon the Altars. But tho' these Libations generally consisted of Wine, yet they were sometimes made of other ingredients, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from being sober. Such as these were offer'd to the Eumenides, for which Suidas (e) 1.69 gives this reason, viz. That Divine justice ought always to be vigilant. He likewise adds, that at Athens such like Oblations were made to the Nymphs, to Venus U∣rania, Mnemosyne, the Morning, the Moon, and the Sun, and there seems to have been a particular reason, why every one of these were honour'd with such like Oblations. For instance, Eustathius (f) 1.70 tells us, that Honey was offer'd to the Sun, but Wine was never us'd upon any Altar dedicated to him; because He, by whom all things are encom∣pass'd,

and held together, ought to be temperate; and Plutarch (a( 1.71 says, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were often perform'd to Bacchus, for no other reason, than that Men might not be always accustom'd to strong, and unmix'd Wines. Pausanias affirms, that the Eleans never offer'd Wine to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Ceres and Proserpina, nor at the Altar de∣dicated to All the Gods. To Pluto instead of Wine, Oyl was offer'd, as Virgil (b) 1.72 witnesseth, and Homer (c) 1.73 brings in Ulysses telling Alci∣nous, That he had made an Oblation to the Infernal Gods, in which he first pour'd forth Wine mix'd with Honey, then pure Wine, and after all, Water; his Words are these;

— 〈 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 〉.

Straight from my side I drew my sharp'n'd Blade, A Trench a Cubit ev'ry way I made, Then these Libations pour'd around the Brim, To th'Ghosts that shoot along the Stygian stream, First Wine with Honey mix'd, then Wine alone, Next Water, presently when this was done With finest Flower besprinkl'd all around.

Mr. Hutchin.

There were also other Gods, to whom in certain places they sacrific'd without Wine; such was Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Supreme, upon whose Altar the Athenians never offer'd Wine, or Living-creatures. But of these enough.

The second Thing to be consider'd in the Sacrifices is the Suffitus, in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word doth not originally signifie the Victim, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. broken Fruits, Leaves, or Acorns, the on∣ly Sacrifices of the Ancients; whence in Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Incense. In like manner the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never us'd by Homer to signifie the killing of the Victim, (for in this sence he has made use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but denotes the offering of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Athenaeus (d) 1.74; which signification was afterwards chang'd. The Matter was generally Frankincense, or some odoriferous Per∣fume; but it was a long time before Frankincense came to be in use; for in the times of the Trojan War there was no such thing, but instead thereof they offer'd Cedar and Citron-wood, saith Pliny (e) 1.75; and the Grecian Fables tell us, That Frankincense was first us'd, after the

change of a devout Youth call'd Libanus into that Tree, which has taken it's name from him. Hither also you may referr the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or molae salsae, which were Cakes of Salt and Barley; at first the Barley was offer'd whole and unbroken, till the invention of Mills and Grinding, whence they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eustathius (a) 1.76. Of this kind also were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being round, broad, and thin Cakes; and another sort, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which there were several kinds, as those three reckon'd by Phavorinus, which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There were Cakes also call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from their Figure, for they were broad, and horn'd in imitation of the new Moon. There was another sort of Cakes with horns, call'd also from their Figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were usually offer'd to Apollo, Diana, Hecate, and the Moon. In Sacrifices to the Moon they us'd after six of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to offer one of these, which for that reason they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it was also sometimes offer'd after a Sacrifice of six A∣nimals, saith Suidas; and hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was a lump without life, is proverbially us'd for a stupid Fellow. Other offerings there were of this sort, which were peculiar to certain Gods, as the Obeliophori to Bacchus, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Trophonius, with others, which for brevitie's sake I purposely omit. You may here take notice that no Oblation was thought acceptable to the Gods without a mixture of Salt; which was so much esteem'd, because it was reckon'd a token of Friendship, (of which hereafter) and because it gives a relish and savour to all other Victuals. Barley was offer'd in memory of the great Benefit receiv'd from the Gods, when by their advice Men chang'd their Diet of Acorns, for Corn; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by some deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to discern, because by this sort of food Men were distinguish'd from brute Animals; thus Eustathius (c) 1.77. Here may be also added the sacred Herbs burn'd on the Altars in the time of Sacrifice, which were all call'd by one general name verbenae.

The third, and chief part of the Sacrifice was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Victim; concerning which you are to know in the first place, that it ought to be whole, perfect, and sound in all it's members, without spot or blemish; otherwise, it was thought unacceptable to the Gods, who must be serv'd with the very best of all the Flocks and Herds; to which end Solon in his Laws commanded the Athenians to offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chosen and select Sacrifices; and it was an ancient Custom to cull out of the Flocks the goodliest of all the Cattel, and put certain marks upon them, whereby they might be distinguish'd from the rest. Virgil (c) 1.78 tells us, their Herds were wont to be divided into three parts, one of (b) 1.79 (d) 1.80

which they design'd for Propagation, another for Sacrifice, and the third for Labour; his words are these,

Post parium, cura in vitulos traducitur omnis, Continuoque notas, & nomina gentis inurunt: Et quos aut pecori malint submittere habendo, Aut aris servare sacros, aut scindere terram.

As soon as e're brought forth great care's injoyn'd To brand each one for what he is design'd: Whether for breeding this be set apart, For th'Altar that, a third for Plough, or Cart.

Mr. Hutchin.

And Apollonius Rhodius hints as much in the second Book of his Argo∣nauticks (a) 1.81.

Notwithstanding all this care in the choice of Victims, yet it was thought unlawful to offer them, till the Priests had by divers ex∣periments made tryal of them, of which I shall speak hereafter. The Sacrifice, if it was approv'd by the Priest, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence comes the frequent mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If not, it was immediately rejected, and another brought to the Tryal, till one every way perfect was found.

As to the kinds of Animals offer'd in Sacrifice, they differ'd accor∣ding to the variety of the Gods to whom, and the Persons by whom they were offer'd; a Shepherd would sacrifice a Sheep, a Neat∣herd an Ox, a Goat-herd a Goat, and a Fisher after a plentiful draught would offer a Tunny, saith Athenaeus, to Neptune; and so the rest according to every Man's Employment. They differ'd also ac∣cording to the diversity of the Gods, for to the Infernal and Evil Gods they offer'd black Victims; to the Good, white; to the Bar∣ren, barren ones; to the Fruitful, pregnant ones; lastly, to the Masculine Gods, Males; to the Feminine, Females were for the most part thought acceptable; for the most part, (I say) there being se∣veral particular instances, in which these general Rules seem to fail. Almost every God had some of the Animals consecrated to him, and out of these were the Sacrifices often chosen; for in∣stance, to Hecate they sacrific'd a Dog, to Venus a Dove, or Pigeon. Choice was also made of Animals, according to the dispositions of the Gods, to whom the Sacrifice was to be offer'd; for Mars was thought to be pleas'd with no Creatures, but such as were furious and warlike, as the Bull; the He-goat was offer'd to Bacchus, as being a Creature that spoils the Vine-yards, &c.

Animals generally made use off, were the Bull, Ox, Cow, Sheep, or Lamb, the Goat and the Boar; and amongst the Birds, the Cock, Hen, and such like. Athenaeus (b) 1.82 tells us out of Agathar∣cides,

that the Boeotians were wont to sacrifice certain Eels of an unusual bigness, taken in Copais, a Lake of that Country, and about these they perform'd all the Ceremonies usual at other Sacrifices. It will be dif∣ficult to guess the reason of this Custom, for my (a) 1.83 Author tells us, that when a Stranger once happen'd to be present at these Sacrifices, and enquir'd what might be the cause of them, the Boeotians made him no other answer, than that they were oblig'd to observe the cu∣stoms of their Ancestors, but thought themselves not bound to give Forreigners any reason for them. The only Animal almost, unlaw∣ful to be sacrific'd, was the Ploughing and Labouring Ox, and from him the Athenians abstain'd, because he assisted them in tilling the ground, and was, as it were, Man's Fellow-labourer, saith Aelian (b) 1.84. Nor did the Athenians only, but almost all other Nations think that Person highly Criminal, who kill'd this Creature with a design either to eat, or sacrifice it; insomuch, that the Offender was thought to deserve death, saith Varro (c) 1.85; Aelian (d) 1.86 in particular, witnesseth as much of the Phrygians; and Pliny (e) 1.87 in his Natural History mentions a Person banish'd Rome, for being guilty of this Crime; but in later Times they were not so cautious, for Plutarch (f) 1.88 tells us, they us'd them at Feasts, and then 'twas no wonder if they ventur'd also to sacrifice them, and that they did so Lucian (g) 1.89 assures us.

Human Victims were seldom us'd among the Greeks, or any other civiliz'd Nation, it being thought a barbarous piece of Cruelty, to butcher Men and Women, and burn them on the Altars; yet some few instances there are of this Inhumanity, as that of Themistocles, who, to obtain success against the Persians, sacrific'd some Captives of that Nation; the Story you may read at large in Plutarch (h) 1.90. 'Tis also said, that Bacchus had an Altar in Arcadia, upon which a great many young Damsels were beaten to death with bundels of Rods; some∣thing like to which was practis'd by the Lacedaemonians, who scourg'd their Children (sometimes to death) in Honour of Diana Orthia To the Manes, and Infernal Gods such Sacrifices were more usually offer'd; for so we read of Polyxena's being sacrific'd to Achilles, and Homer relates how that Heroe butcher'd twelve Trojan Captives at the Funeral of Pa∣troclus.

You may here observe, that all Sacrifices were to be answerable to every man's Condition; for as it was thought a contempt of the Gods for a rich Man to bring a poor, sordid Offering; so on the other hand, from a poor Man the smallest Oblations were acceptable; if his Estate was not able to reach the price of a living Ox, instead thereof, it was lawful for him to sacrifice one made of Bread-corn, saith Suidas (i) 1.91. And on other accounts when they were not able to pro∣vide the accustom'd Sacrifices, they had libertie to offer what the Place, or Time would afford; according to this Rule, when the Cy∣zicenians

were closely besieg'd, and could not find a black Ox, (for such an one they were oblig'd to offer upon a certain anniversa∣ry Festival) they made one of Corn, and so perform'd the usual Ce∣remonies: and Ulysses's Companions in Homer, for want of Barley, made use of Oak-leaves; and instead of Wine, made a Libation to the Gods of Water. But from those that were able more costly Of∣ferings were requir'd; and the wealthier sort, especially when they had receiv'd, or desired any great Favour of the Gods, offer'd great numbers of Animals at once: whence there is so frequent men∣tion of Hecatombs, which consisted of an hundred Living-creatures, and of Chiliombs too, in which were sacrific'd a thousand. An He∣catomb, saith Eustathius (a) 1.92, properly signifies a Sacrifice of an hun∣dred Oxen, and such an one was offer'd by Clisthenes in Herodotus; but it is generally taken for such Sacrifices, as consist of an hun∣dred Animals of any sort; however because the Ox was the prin∣cipal and most valuable of all the Living creatures us'd at Sacrifices, it has it's name from containing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an hundred Oxen; others derive it, (saith my Author) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an hundred Feet, and then it must have consisted only of twenty-five A∣nimals; others say that a finite number is here put for an indefinite, by a figure very usual among the Poets; and then an Hecatomb amounts to no more than a Sacrifice consisting of many Animals; others there are, who will have this Name deriv'd not from the number of the Creatures offer'd, but of the Persons present at the Sacrifice; lastly, Iulius Capitolinus (b) 1.93 tells us, that an Hecatomb was offer'd after this manner; they erected an hundred Altars of Turf, and then kill'd an hundred Sows, or Sheep, &c. Suidas (c) 1.94 mentions another Sa∣crifice, which consisted of seven Offerings, viz. a Sheep, Sow, Goat, Ox, Hen, Goose, and after all an Ox of Meal, whence some de∣rive the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which before. Another Sacrifice there was in which were offer'd only three Animals, whence it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this consisted, saith (d) 1.95 Eustathius, of two Sheep, and an Ox, according to Epicharmus; or, of an Ox, Goat, and Sheep; or, of a Boar, Ramm, and Bull; or, of a Sow, He-goat, and Ramm, for such an one you may find in Aristopha∣nes. Sometimes the Sacrifice consisted of twelve Animals, and then saith my (e) 1.96 Author, it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the rest in like manner. Thus much concerning the matter of Sacrifices.

The next things to be consider'd are the preparatory Rites required before, and the Ornaments us'd in the Time of Sacrifice. No man was admitted to the solemn Sacrifices, except he had purified himself certain Days before, in which he was to abstain from all carnal Plea∣sures; to this purpose Tibullus,

— Discedite ab aris, Queis tulit hesterna gaudia nocte Venus.

You, who to Venus paid devoir last night, Pleasing with lustful heats your appetite, From the chast Altars of the Gods absent.

Mr. Abell.

So severe were they in observing this Custom, that at some of their Solemnities, the Priests and Priestesses were forc'd to take an Oath, that they were duly purified: such an one was impos'd upon the Priestesses of Bacchus at Athens in this Form (a) 1.97; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am pure, undefil'd, and free from all sorts of Pollution, and particularly that, which is con∣tracted by lying with a Man; and do celebrate the Festival of Bacchus at the usual Time, and according to the receiv'd Custom of my Coun∣trey. This seems to be meant not only of Adultery and Fornica∣tion, but also of the lawful pleasures of the Marriage-bed; for at the celebration of the Divine solemnities, they thought more than ordinary Purity and Sanctity was required of them, and therefore abstain'd from delights, which at other times they might lawfully enjoy: yet by some of them this sort of purification was thought unnecessary, for Theano, an Athenian Priestess, being ask'd, when it might be lawfull for a Woman to go from the company of a Man to Sacrifice; an∣swer'd, From her own at any time, from a stranger never.

Another thing required of every Person that came to the solemn Sa∣crifices, was, that he should be purified by Water; to which end, at the entrance of the Holy-place, there was a Vessel full of Holy-water, in which sometimes was put a branch of Laurel, saith Pliny (b) 1.98, with which the Priest besprinkled all that enter'd; whence the Vessel was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from besprinkling. Spondanus tells us, that before the Sacrifices of the Celestial Gods, the Worshippers had their whole Bodies wash'd, or, if that could not be, at least, their Hands; but for those that perform'd the sacred Rites to the Infernal Gods, a small sprinkling was sufficient. Sometimes they wash'd their Feet, as well as Hands; whence come the Pro∣verbs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latin, illotis manibus, & illo••is pedibus, which are usually applied to Men that undertake any thing without due Care and Preparation. Porphyry (c) 1.99 tells us, there was a Programma six'd up, that no Man should go beyond the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till he had wash'd his Hands: and so great a crime

was it accounted to omit this Ceremony, that Timarchides (a) 1.100 hath re∣lated a Story of one Asterius, that was struck dead with Thunder, because he had approach'd the Altar of Iupiter with unwash'd Hands. Nor was this custom only us'd at solemn Sacrifices, but also at the smallest parts of their Worship; Hector tells us, he was afraid to make so much as a Libation to Iupiter before he had wash'd,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. — (b) 1.101

I dread with unwash'd hands to bring My incens'd Wine to Iove an Offering.

(Mr. Abell.)

And Telemachus is said in Homer's Odysses to have wash'd his hands, be∣fore he durst venture to pray to the Gods. This they did, out of a con∣ceipt that thereby they were purified from their Sins; and withall signi∣fying, that nothing impure, or any way polluted must approach the Deities. On the same account they were sometimes so superstitious as to wash their Cloaths, as Homer relates of Penelope before she offer'd Prayers to the Gods.

Whoever had committed any notorious Crime, as Murder, Incest, or Adultery, was forbidden to be present at these holy Rites, till he had been purified; and Pausanias (c) 1.102 speaks of a Temple dedicated by Orestes to the Eumenides, into which if any such person enter'd, tho' with a design only to see it, he was immediately seiz'd by the Fu∣ries, and lost the use of his Reason. Nay, even one, that had return'd from a Victory over his lawful Enemies, might not sacrifice, or pray to the Gods before purification, and therefore Hector in the place be∣fore-cited, adds

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

'Tis impious while I'm thus besmear'd with gore To pay my Vows, and mighty Iove adore.

Mr. Abell.

All that were allow'd to be present, they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the rest were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. such were Servants at some places; Captives, unmarried Women, and all Bastards within the Ci∣ty of Athens (d) 1.103, except in the Temple of Hercules at Cynosarges; be∣cause Hercules himself, was under some illegitimacy, being not one of the great Immortal Gods, but having a Mortal Woman for his Mo∣ther.

It was also unlawful for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to en∣ter into the Temple of the Eumenides, saith Hesychius (a) 1.104, and after him Phavorinus. Now those are so call'd, that had been thought dead, and, after the celebration o•• their Funeral Rites, unexspectedly recover'd; or, those that after a long absence in forreign Countries, where it was believ'd they were dead, return'd safe home. Such Persons at A∣thens were purified by being let thro' the lap of a Woman's Gown, that so they might seem to be new born, and were then admitted to the holy Rites; it would be very tedious to mention all those that were accounted prophane at particular Sacrisices, or Places; I shall only therefore in general add, that before the Ceremonies were be∣gun, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sometimes the Priest with a loud voice commanded them all to be gone, as in Callimachus (b) 1.105,

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

Which saying Virgil (c) 1.106 hath imitated,

— procul, ô procul este, profani, Conclamat Vates, totoque absistite luco.

Distance, away, cryes out the Priest aloud, Ye profane miscreants, and unhallow'd Crowd, Set not one Foot within this sacred Grove.

Mr. Abell.

Orpheus commands the doors to be shut against them,

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

I'll sacred Oracles to them proclaim, Whom Vertue doth with quickning heat inflame, But the Prophane, let them be all shut out.

Mr. Abell.

Sometimes the sacred part of the Temple was divided from the unhal∣lowed by a Cord, beyond which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were not permitted to pass; this Cord is call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore they, that were not admitted to the holy Rites, are call'd by Demosthenes (d) 1.107 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separated by a Cord.

It remains that I speak something of the manner of Purifying them∣selves; the most usual was by washing with Water, of which before.

They had sometimes the Water carried round them, and sprinkled on them with a branch of Laurel, or Olive; after this manner were Ch••∣rinaeus's Companions purified in Virgil (a) 1.108,

Idem ter socios pura circumtulit unda, Spargens rore levi, & ramo foelicis Olivae.

Then carry'ng Water thrice about his Mates, And sprinkling with an Olive sprig, their Fates Good Chorinaeus wisely expiates.

This manner of surrounding was us'd in almost all sorts of Purifica∣tion, whence it is, that most of the words that signifie any kind of it, are compounded with the Proposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And amongst the Romans this Custom was so universal, that the word lustro, which properly signifie•• to purifie, or expiate, in Virgil (b) 1.109 signifies to surround, or, go about,

— dum montibus umbrae Lustrabunt convexa. —

— while shades of Trees Shall circuit Mountains round. —

Mr. Abell.

They sometimes us'd Brimstone, mixing it with Salt-water; this done, the Priest took a branch of Laurel, or a lighted Torch, and sprinkled the Person on all sides; whence the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to purifie, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Brimstone; of this Custom Iuvenal (c) 1.110 makes mention,

— cup••rent lustrari, siqua darentur Sulphura cum taedis, & si foret humida laurus.

Oh! how they'd wish their mis'ry to redress, And expiate their direful wickedness With Torches, Sulphur, and wet Laurel.

Mr. Abell.

Ovid (d) 1.111 tells us this was done three times,

Terque senem flamma, ter aqua, ter sulphure lustrat.

Thrice sev'rally with Water, Sulphur, Torch, Medea purifi'd old Aeson. —

There was another way of purifying also, by Fanning the Persons in the Air, as Grangaeus (a) 1.112 hath observ'd.

I shall but mention two sorts more, spoken of by Theophrastus (b) 1.113, the first was by drawing round the body of the Person to be purified a Squill, or Sea-on••••n, of which Custom Lucian (c) 1.114 has taken notice. The other was by drawing round the Person a Whelp; and this was us'd by almost all the Greeks, saith Plutarch (d) 1.115; who also tells us, that it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Whelp.

The Ornaments us'd in the time of Sacrifice were as follow; The Priests, as at other times, were richly attir'd, their Garments being usually the same, at least not much differing from Royal Robes. At Athens they sometimes us'd the costly and magnificent Garment in∣vented by Aeschylus for the Tragedians, as we learn from Athenaeus (e) 1.116. At Sparta their Garments were suitable to the other parts of their Worship, being neither costly, nor splendid, and they always pray'd and sacrific'd with their Feet bare.

In all holy Worship, their Cloaths were to be without spots, or stains, loose, and unbound; but if they had been polluted by the touch of a dead body, or struck by Thunder, or Lightning, it was unlawful for the Priest to Officiate in them.

Various Habits also were us'd according to the diversity of the Gods, in whose honour the Solemnities were celebrated. They that sacrific'd to the Celestial Gods were cloath'd with Purple; to the Infernal Gods they sacrific'd in Black, to Ceres in White Garments. They had also Crowns upon their Heads, which were generally made of the leaves of the Tree, that was accounted Sacred to the God, to whom they then paid their Devotions; thus in the Sacrifices of A∣pollo (f) 1.117, they were crown'd with Laurel; in those of Hercules, with Poplar; and after the same manner in the rest.

Beside this Crown, the Priest sometimes wore upon his Head a sa∣cred Infula, or Mitre, from which on each side hung a Ribband, as we learn from Virgil (g) 1.118; the Infulae were generally made of wool, and were not only worn by the Priest, but were put upon the Horns of the Victim, and upon the Temple, and Altar; in like manner also were the Crowns us'd by them all. The Victims had the Infula, and the Ribbands tyed to their Horns, the Crowns and Gar∣lands upon their necks. Upon any extraordinary occasion, as the Reception, and Petition of any signal Benefit, they overlay'd the Victims Horns with Gold; thus Diomedes in Homer promises Minerva,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (h) 1.119.

This Cow, whose Horns o're-tipt with Gold look bright, You shall have offer'd, Pallas, as your Right.

Mr. Abell.

Alluding to this Custom, Porphyry calls the Oxen design'd for Sacrifice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pliny (a) 1.120 hath observ'd, that the larger Sacrifices only, such as Oxen, were thus adorn'd; but the contrary appears out of a Decree of the Roman Senate, cited by Macrobius (b) 1.121, in which the Decem-viri are commanded to sacrifice to Apollo, after the Grecian manner, an Ox, and two She-goats with gilded Horns; unless, as some think, Goats were also numbred amongst the hostiae majores, or greater Victims; as the Sheep were counted maximae, or the greatest, not for their bigness, but value, and acceptableness to the Gods.

The Altars were deck'd with sacred Herbs, call'd by the Romans Verbenae; which is a general name for all those Herbs that were us'd at Sacrifices; and here also, as at other times, every God had his pe∣culiar Herb, in which he was thought to delight.

All things being prepar'd, the Mola salsa, with the Knife, or other Instrument to kill the Victims, and the Crowns were brought in a Ba∣sket call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence the Athenian Virgins, whose Office it was to carry this Basket at the Panathenaea, and some other Solemnities, were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Victim, if it was a Sheep, or any of the smaller Animals, was driven loose to the Altar; but the larger Sacrifices were brought by the Horns, as appears from the words of Homer, where he describes the Sacrifices of Nestor,

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

Stratius and Echephron dragg'd by the Horns An Ox. —

Sometimes, as Iuvenal (c) 1.122 witnesseth, it was led by a Rope; but then it was a long one, and not close, or strait, least the Victim should seem to be brought by force to the Altar. Sometimes there were certain Persons appointed to fetch the Sacrifice with musical In∣struments, and other solemnities; but this was seldom practis'd, save at the larger Sacrifices, such as Hecatombs.

After this, they stood about the Altar, and (d) 1.123 the Priest turning to∣wards rhe right hand, went round it, and sprinkled it with Meal and holy Water; He besprinkled also those that were present, taking a Torch or Fire-brand from the Altar, or a branch of Laurel. This water, they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being the same they wash'd their hands with at Purification; whence the Poets sometime use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to offer Sacrifice. The Vessels also they pu∣rified with Onyons, Water, Brimstone, and Eggs.

This done, the Cryer proclaim'd with a loud voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Who

is here? To which the People reply'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Many and good; after this they pray'd, and the Priest (in later Ages) ex∣horted them to joyn with him, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us pray. Thei•• requests were generally, that the Gods would vouchsafe to accept their Oblations, and send them Health and Happiness, they added at their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or petitionary Sacrifices, a Petition for some particu∣lar Favour. They seem to have had a general Form of prayer, us'd on all such occasions, which tho' it might vary in words, was usually to the same purpose. One of these you may see in Aristophanes (a) 1.124, ano∣ther in Athenaeus (b) 1.125, out of Menander's Flatterer. At this time also the Cryer commanded silence in these, or such like words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Custom was observ'd by the Ro∣mans in their Sacrifices, where they proclaim'd, Favete Linguis, which words answer to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which the People seem not to have been commanded to remain in a deep and uninterrupted Si∣lence, but rather to abstain from all prophane Speeches, and ominous Words, and so Horace has interpreted it,

— male ominatis Parcite verbis.

Let no ill-boding words your Lips prophane.

Prayer being ended, the Priest examin'd all the members of the Victim, to see if it had any Blemish, or other Defect; nor were they satis∣fied with this, but they also examin'd, whether it was sound with in; which they did by setting meat before it, as Barley-meal before Bulls, Vetches before Goats; which, if they refus'd to eat, they were judg'd unsound. They also besprinkled the Goats with cold water, which if they endur'd without shrinking, they were thought to be some way indispos'd; thus (c) 1.126 Plutarch. This being done, they made tryal whether the Victim was willing to be sacrific'd to the Gods, by drawing a Knife from it's Fore-head to the Tail, as Servius hath observ'd (d) 1.127, at which if the Victim struggled, it was rejected, as not acceptable to the Gods; but if it stood quiet at the Altar, then they thought the Gods were pleas'd with it; yet a bare non-resistance was not thought sufficient, except it would also give it's consent, as it were, by a gracious Nod, (whic•• was the ancient manner of granting, or approving, whence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greeks, and annuere among the Romans, signi∣fie to give assent to any thing) and to this end, they pour'd Water into it's Ear, and sometimes Barley, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Scholiast upon Apollonius Rhodius (e) 1.128.

After this, they pray'd again; which being done, the Priest took a

Cup of Wine, and having tasted it himself, caus'd the company to do the like; and then pour'd forth the remainder between the Horns of the Victim, as we learn from Ovid (a) 1.129,

— dum vota sacerdos Concipit, & fundit purum inter cornua vinum.

While th' muttering Priest prays at the hallow'd Shrine, And pours between the Horns the unmix'd Wine.

Mr. Hutchin.

The same Custom is every where mention'd in Authors; I will give you only one example more out of Furius Evenus, an ancient Greek Poet, who was the Master of Philistus the Historian, and flourish'd about the ninety second Olympiad, from whom we have this Epigram, in which the Vine speaks to the Goat,

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

Tho', leach'rous Goat, you on my Cyons browze, And tear the swelling clusters off my Boughs, Luxuriant Sprouts will shoot out fresh supplies, To pour betwixt your Horns at your own Sacrifice.

Mr. Hutchin.

After this, they cast Frankincense and other Perfumes upon the Altar, and, as some say, upon the Fore-head of the Victim, taking them out off the Censer, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with three Fingers, as Ovid (b) 1.130 hath inform'd us,

Et digitis tria thura tribus sub limine ponit.

Thrice Frankincense beneath the Threshold laid, Which thither with three Fingers she convey'd.

Mr. Hutchin.

Whence it is, that the Pythia in Porphyry saith, that the whole Heca∣tombs of the Thessalians, were not more acceptable to the Gods, than the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which a certain Hermionian offer'd with his three Fingers. Then they pour'd forth part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the back of the Victim, which was upon that account bedew'd with a small sprinkling of water. This being done they pray'd again, and then offer'd the remainder of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the Altar; all these they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were offer'd before the Victim.

Then the Priest, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sometimes the most honourable

Person present kill'd the Beast, by striking him down, or cutting his throat. If the Sacrifice was in honour of the Celestial Gods, the Throat was bended up towards Heaven, and this it is, that Ho∣mer calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but if the Sacrifice was made to the Heroes, or Infernal Gods, it was kill'd with it's Throat towards the Ground, saith Eustathius (a) 1.131. If by any chance the Beast had escap'd the stroke, leap'd up after it, bellow'd, did not fall prone upon the ground, after the fall kick'd and stamp'd, was restless as tho' it expired with pain and difficulty, did not bleed freely, and was a long time a dying, it was thought unac∣ceptable to the Gods; for all these were unlucky Omens, as their contraries were tokens of Divine Favour, and good Will. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did then help to flay the Beast, light the Wood, and do other inferiour Offices, while the Priest, or Soothsayer with a long Knife turn'd over the Bowels to observe, and make Predictions from them, for it was not lawful to touch them with his Hands. As to the Blood, they reserv'd it in a Vessel call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, according to Lycophron, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and offer'd it on the Altar to the Celestial Gods: if the Sacrifice belong'd to the Gods of the Sea, they pour'd it into Salt-water; but if they were by the Sea-side, they slew not the Victim over the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but over the Water, into which they some∣times threw the Victim; an Instance whereof you may have in Apol∣lonius Rhodius (b) 1.132,

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

Then praying to the blew-ey'd Deity, O're the curl'd Surface stabb'd the Sacrifice, And cast it over Deck. —

Mr. Hutchin.

In the Sacrifices of the Infernal Gods, the Beast was either slain over a Ditch, or the Blood pour'd out of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into it. This done, they pour'd Wine, together with Frankincense, into the Fire, to en∣crease the Flame; then they laid the Sacrifice upon the Altar, which in former Ages was burn'd whole to the Gods, and thence was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Prometheus, as the Poets feign, was the first that laid aside this Custom, for considering that the poorer sort had not where∣with to defray the Expences of a whole Burnt-offering, he obtain'd leave from Iupiter, that one part only might be offer'd to the Gods, and the remainder reserv'd for themselves. The Parts belonging to the Gods were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these they cover'd with Fat, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the end, they might consume altogether in a Flame; for

except they were all burn'd, they thought they did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or litare, i. e. that their sacrifice was not accepted by the Gods. Upon these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they cast small pieces of flesh, cut from every part of the Beast, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or First-fruits of the whole; the doing this they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either because they first cut the Shoulder (which is in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or because they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, put these raw Pieces of flesh upon the other Parts. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Thighs, were ap∣propriated to the Gods, because of the honour due to these Parts, as the principal Members inserving to Generation, and Walking. Thus Eustathius (a) 1.133; but Casaubon (b) 1.134 tells us, they sometimes offer'd the En∣trails, herein contradicting Eustathius, who informs us that these were divided among those, that were present at the Sacrifice, and Homer in the Descriptions of his Sacrifices usually tells us, that they feasted upon them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tho' it properly signifies the Bowels, you are to understand, saith my Author (c) 1.135, the Spleen, Liver, and Heart; and that it is sometimes taken for the Heart, will appear by the signification of it's Com∣pounds, for by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is meant a pusillanimous Fellow, as on the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes a Man of Courage, saith the Scholiast (d) 1.136 upon Sophocles.

Whilst the Sacrifice was burning, the Priest, and the Person that gave the Victim, did joyntly make their Prayers to the God, with their hands upon the Altar, which was the usual posture in Praying, as shall be shown hereafter. Sometimes they play'd upon Musical Instruments in the time of Sacrifice, thinking hereby to charm the God into a propitious Humour, as appears by a Story related in Plutarch (e) 1.137, of Ismenias, who play'd upon a Pipe at a Sacrifice, and when no lucky Omens appear'd, the Man by whom he was hired, snatch'd the Pipe, and play'd very ridiculously himself, and when all the company found fault with him, he said, To play satisfactorily is the gift of Heaven; Is∣menias with a smile replied, Whilst I play'd, the Gods were so ravish'd with the Musick, that they were careless of the Sacrifice, but to be rid of thy Noise they presently accepted it. This Custom was most in use at the Sa∣crifices of the Aerial Deities, for they were thought to delight in Mu∣sical Instruments, and Harmonious Songs.

They also danc'd round the Altars, whilst they Sung the sacred Hymns, which consisted of three Stanzas, or Parts; the first of which, call'd Strophe, was Sung in turning from East to West; the other, nam'd Antistrophe, in returning from West to East; then they stood before the Altar, and sung the Epode, which was the last part of the Song. These Hymns were generally compos'd in honour of the Gods, and contain'd an account of their famous Actions, their Clemency, and Li∣berality, and the Benefits conferr'd by them upon Mankind, and con∣cluded

with a petition for the continuation of their Favours. They were all call'd by a general name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but there was also a parti∣cular name belonging to the Hymns of almost every God, saith Pol∣lux; for instance, the Hymn of Venus, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that of A∣pollo was peculiarly nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and both of them were stil'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hymns of Bacchus were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Of all Mu∣sical Instruments, the Flute seems to have been most us'd at Sacrifices, whence comes the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, applied to those that live upon other Men's Charges, because the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Flute-players, us'd to attend on Sacrifices, and partake of them, and so liv'd on Free-cost, as Suidas (a) 1.138 informs us.

The Sacrifice being ended, the Priest had his share, of which I have already spoken, a tenth part also was due to the Magistrates call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at Athens. At Sparta the Kings had the first share in all publick Sacrifices, and the skins of the Victim allotted to them. It was usual also to carry home some part of the Offering, for good Luck's sake; and this they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinking it conduc'd to their Wel∣fare, and the preservation of their Health. The Athenians were com∣manded by a Law to observe this Custom; and those that were nig∣gardly, did sometime so strain the courtesy of the Gods, that they would sell what remain'd, and make a gain of their Devotion. Sometimes they sent the remaining parts of the Sacrifice to their ab∣sent Friends; which Custom (b) 1.139 Theocritus hath taken notice of,

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

Go Swain, go offer to the tunefull Nine, And send a part to Morson. —

Mr. Hutchin.

But for the most part, especially if they had receiv'd any lucky Omen, or Token of Divine Favour, the Sacrifice being ended, they made a Feast; for which purpose there were Tables provided in all the Tem∣ples. Athenaeus (c) 1.140 tells us, that amongst the Ancients, they never indulg'd themselves with any Dainties, nor drunk any quantity of Wine, but at such Times; and thence a Banquet is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they thought they were oblig'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be drunk in honour of the Gods; and to be dr••nk they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after Sacrifice. All the time the Banquet lasted, they continued singing the praises of the God, as Homer wit∣nesseth in his account of the Sacrifice, celebrated by Chryses and the Grecians to Apollo,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. — (a) 1.141

All day in moving sounds the Grecians sing, And Ecchoing woods with Io Paeans ring, To win the God t'accept their Offering.

Mr. Hutchin.

When they offer'd Sacrifice to Vesta, it was usual to eat up whatsoever was left, and to send any part of it abroad was thought a Crime; whence the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and among the Romans, Lari Sacrifica∣re, is applied to Gluttons, that eat up all that is set before them; to this Goddess also they offer'd the first part of all their Libations, at least of all those that were paid to the Houshold Gods, whence comes the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to begin at home. This Custom the old Scholiast upon Aristophanes (b) 1.142 tells us, was founded upon a Grant of Iupiter to Vesta, for after he had suppress'd the Sons of Titan, he pro∣mis'd Vesta to grant whatever she would request; whereupon she first desired that she might enjoy a perpetual Virginity; and in the next place, that she might have the first part in all Sacrifices. But, as some say, not only the first, but the last part of the Sacrifices was offer'd to her; the reason they give for which Custom, is, that Vesta is the same with the Earth, to which the first and last parts belong, because all things are produc'd out of that Element, and again resolv'd into it. To return, The Banquet in some places was to be ended before Sun-set, as Athenaeus (c) 1.143 informs us, and was not to exceed an ap∣pointed time in any Place. After the Banquet, they sometimes play'd at Dice, as Saubertus hath observ'd out of Plato. The Entertainment, and Recreations being ended, they return'd to the Altar, and offer'd a Libation to Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, the Perfect. The Primitive Greeks were wont to offer the Tongues together with a Libation of Wine to Mercury, as Athenaeus (d) 1.144 reports, Apollonius (e) 1.145 also witnesseth the same,

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

Then, as the Custom of their Countrey was, On th' burning Tongues the mixt Libation flows; This done, they haste unto their soft repose.

Mr. Hutchin.

These Tongues they offer'd at the end of the Feast, either with a design to make an Expiation for any undecent Language that had been spo∣ken; or in token that they committed to the Gods as witnesses, what Discourse had past at the Table; or to signifie that what had been spoken there, should by no means be taken notice of afterwards, or divulg'd. They were offer'd to Mercury, because he was the God of Eloquence, and thefore took a particular delight in that Member.

After all, they return'd thanks to the God for the honour and ad∣vantage of sharing with him in the Victim, and then were dismiss'd by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

CHAPTER V. Of the Grecian Prayers and Supplications.

THE Piety of the ancient Grecians, and the honourable Opinion they had conceiv'd of their Deities, doth in nothing more mani∣festly appear, than in the continual Prayers and Supplications they made to them; for no man amongst them, that was endued with the smallest Prudence, saith Plato (a) 1.146, would undertake any thing of greater or lesser Moment, without having first ask'd the Advice and Assistance of the Gods; for this they thought the surest means to have all their Enterprizes crown'd with Success.

The Lacedaemonians had a peculiar Form of Prayer, for they never us'd, either in their publick, or private Devotions, to make any other request, than that the Gods would grant what was honourable and good for them, as Plato (b) 1.147 witnesseth; but Plutarch (c) 1.148 tells us, they added one Petition more, viz. That they might be able to suffer Injuries. The Athenians (d) 1.149 us'd in their publick Prayers, to desire Prosperity for themselves, and the Chians; and at the Panathenaea, a So∣lemnity, which was celebrated once in five Years, the publick Cryer us'd to implore the blessing of the Gods upon the Athenians and Plataeans.

It is my principal design in this place to describe the manner of Sup∣plicating the Gods, but because they made their Supplications to Men, for the most part, after the same manner, I shall treat of them both together. Petitioners both to the Gods and Men, us'd to sup∣plicate with green Boughs in their Hands, and Crowns upon their Heads, or Garlands upon their Necks, which they did with a design to beg••t Respect in those to whom they made their Supplications, as Triclinius (e) 1.150 in his Commentary upon Sophocles teacheth us. These

Boughs are call'd by several Names, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were either of Laurel, or O∣live, whence Statius (a) 1.151,

Mite nemus circa, — Vittatae Laurus, & supplicis arbor Olivae.

About this Grove the peaceful Olive grows And sprightly Laurel, on whose verdant Boughs Wreath'd Garlands hang. —

Mr. Hutchin.

These Trees were made use of at such times, first, because they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, always green, and flourishing, and therefore Euripides (b) 1.152 gives the latter the Epithete of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, never fading. Secondly, because the Laurel was a sign of Victory, Success, and Joy; the Olive of Peace, and good Will. In these Boughs they put Wool, which was not tyed to them, but wrapp'd about them; for which rea∣son the Tragedian (c) 1.153 seems to have call'd it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tye without a Knot. This Wool, because it was wrapp'd round, was call'd by the Romans Vitta, or Infula, whence Virgil (d) 1.154,

— ne temne, quod ultro Praeferimus manibus vittas, ac verba precantum.

Let not the King despise us, 'cause we bear This Wreath, the badge of Suppliants. —

Mr. Hutchin.

With these Boughs, and sometimes with their Hands, if they were doubtful, whether they should prevail or not, it was usual to touch the Knees of the Statue, or Man, to whom they address'd themselves; if they had Hopes, they touch'd his right Hand, but never the Left, for that they thought ominous; if they were confident of Success, they rose as high as his Chin, or Cheeks; they touch'd the Head, b••cause it is the principal and most honourable Member in a Man's Body, as Eustathius (e) 1.155 thinks, or because they would have the Person give his consent to their Petitions annuendo, by a Nod, for this was the manner of granting requests; whence Iupiter in Homer (f) 1.156 having granted Thetis's Petition, adds,

〈 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 〉.

But least you doubt, if you can doubt a God, I'll clear all scruples by a solemn Nod, For that's with me a never failing Sign, And do's performance to my Vows enjoyn.

Mr. Hutchin.

The Hand they touch'd (a) 1.157, as being the instrument of Action; the Knees, because they desired the Soul of the Person should bend, as it were, and incline to their requests, for that the joynts in that place are more flexible than in any other Part; or because they are the Instruments of Motion, as if they requested the Person to bestirr himself, and walk about to effect their desires. Sometimes they touch'd the Knees with one hand, and the Head, or Hands with the other, for so did Thetis by Iupiter,

〈 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 〉.

Just had the blushing Goddess heav'd her head From off the Pillow of her Saffron Bed, When azure Thetis Heav'n-ward wing'd her flight, And on the steep Olympus did alight; Where she All-seeing Iove found seated high, Remote from each Inferiour Deity; Straight at his Feet her self she prostrate cast, And with her Right-hand seiz'd with eager haste His bristly Beard; her Left his Knee embrac'd.

Mr. Hutchin.

Sometimes they kiss'd the Hands, and Knees; but if the Petitioners were very fearful, and the Persons, to whom they address'd themselves, of very great Quality, they bow'd so low, as to kiss their Feet: this kiss the Romans call'd Labratum, and the old Gloss renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kiss of a King. Sometimes they kiss'd their own Hands, and with them touch'd the Person. Another sort of Salutation there was, whereby they did Homage to the Gods, viz. by putting the Fore-finger over the Thumb (perhaps upon the

middle joynt, which they us'd in counting the number ten) and then giving a turn on their right Hand, as it is in Plautus (a) 1.158,

Ph. quod si non affert, quo me vortam nescio. Pa. Si Deos salutas, dextro vorsum censeo. Ph. But if he fail me, I known't which way to turn. Pa. Turn! — why you must turn to th'Right-hand I conceive, If you wou'd reverence the Gods. —

Mr. Hutchin.

So generally was this Custom of kissing practis'd by Supplicants, that Eustathius (b) 1.159 thinks the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to adore, was deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to kiss.

Another manner they had of Supplicating, by pulling the Hairs off their Head, and offering them to the Person, to whom they pray'd; after this manner did Agamemnon present himself before Iupi∣ter, when Hector had given the Grecians an Overthrow (c) 1.160,

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

But he Celestial Iove presents with Hairs, Which from his mangled Head with eager force he tears.

Mr. Hutchin.

They often cloathed themselves with filthy Rags, or put on the Ha∣bit of Mourners, that they might move Pity and Compassion.

The Postures they us'd, were different, for sometimes they pray'd standing, sometimes sitting, but generally kneeling, because that seems to bear the greatest show of Humility; whence the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and such like, signifie to pray, or make Sup∣plication. The Greek Scholiast upon Pindar tells us, they were wont to turn their Faces towards the East, when they pray'd to the Gods; and to the West, when to the Heroes, or Demigods. Others (d) 1.161 say, they always kept their Faces towards the Sun, for in the morning they turn'd themselves to the East, at noon to the South, and in the evening to the West.

The safest Place for a Petitioner either to Gods, or Men (next to the Temples and Altars) was the Hearth, or Fire-place, whither they presently ran, when they came to any strange Place in Travel, or Ba∣nishment, as being the Altar of Vesta, and the Houshold Gods. When they had once seated themselves there, in the Ashes, in a mourn∣ful Posture, and with a dejected Countenance, they needed not to

open their Mouths, neither was it the Custom so to do; for those Actions spoke loud enough, and told the want and calamity of the Supplicant more movingly-than a thousand Orations; and this we learn from Apollonius Rhodius (a) 1.162,

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

As soon as o're the Threshold they can get, At Vesta's shrine in humblest sort they sit; For there they're safe, and of want nothing know, Such Privilege our Laws the Poor allow.

Mr. Hutchin.

The Molossians had a peculiar manner of supplicating, different from that of all other Countries; which was practis'd by Themistocles, when he was pursued by the Athenians and Lacedaemonians, and forc'd to cast himself on the Protection of Admetus, King of that Countrey; He held the young Prince (who was then a Child) in his Arms, and in that posture, prostrated himself before the King's Houshold Gods; this being the most sacred manner of Supplication among the Molossians, and which was not to be rejected, as Plutarch reports (b) 1.163.

They that fled to the Gods for Resuge, or Help, us'd first to crown the Altars with Garlands, and then make known their Desires to the Deity,

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

And when with Myrtle Garlands he had crown'd Each Altar in Admetus House, he pray'd,

Mr. Hutchin.

Saith Euripides (c) 1.164. It was usual also to take hold of the Altars, as Virgil (d) 1.165 witnesseth,

Talibus orabat dictis, arasque tenebat.

Laying his hands on th'Altar, thus he pray'd.

Whence Varro is of opinion that Altars were call'd arae, q. ansae, which word is us'd to signifie any thing that may be taken hold of. It was also an usual Gesture in Praying to lift up their Arms towards Heaven, as Helena saith in her Prayer to Iuno (e) 1.166,

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

We our extended Arms, great Goddess, heav'd Tow'rd thy Pavilion deckt with Asterisms.

Mr. Hutchin.

Whence you may imagine the reason of lifting up their Hands, was, that they might hold them towards the Gods, whose Habitation is in Heaven. Homer every where mentions this posture, always adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he speaks of any one that pray'd to the Gods. Nay, this Custom was so universally receiv'd, that the holding up of Hands, is sometimes us'd to signifie Praying, as in Horace,

Coelo supinas si tuleris manus.

If to the Gods you've pray'd with Hands lift up.

On the contrary, because the Infernal Gods were suppos'd to have their Habitation beneath the Earth, it was usual to pray to them with Hands pointed downwards. Prayer being ended, they lifted up their Hand to their Mouths, and kiss'd it; which Custom was also practis'd by the Romans, whenever they pass'd by a Temple, and was accounted a sort of Veneration, as Alexander ab Alexandro informes us (a) 1.167; and Lilius Gyraldus (b) 1.168 tells us, he hath observ'd the same in Homer, and others.

Sometimes, if they obtain'd their Request, and it was a matter of Consequence, they presented to the God some rich Gift, or offer'd a Sa∣crifice in thankfulness for the Benefit they had receiv'd; sometimes they related it to the Priest of the Temple, that it might be registred, as a Testimony of the goodness of the Gods, and their readiness to hear the Petitions of Mortals, and send them relief; and for an encouragement to Men to make known their Wants, and Desires to the Deities, and expect assistance from them; on this account, as Eusta∣thius has observ'd, there are no Prayers made in Homer, the Peti∣tions of which were just and reasonable, that were not rewarded with a full and satisfactory Answer.

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) 1.169 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) 1.170, 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) 1.171

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) 1.172 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) 1.173,

— 〈 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) 1.174, 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) 1.175 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) 1.176. Isocrates in Stobaeus (d) 1.177 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) 1.178 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) 1.179, 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) 1.180; 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) 1.181,

— 〈 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) 1.182. 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) 1.183 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) 1.184 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) 1.185, 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) 1.186 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) 1.187, 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) 1.188 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) 1.189

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) 1.190,

〈 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) 1.191 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) 1.192, 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) 1.193, 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) 1.194, 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) 1.195, 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) 1.196, and Zenodotus (c) 1.197 witness; you may here by the way take notice of the mistake of Erasmus (d) 1.198, 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) 1.199, 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) 1.200, 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) 1.201, and Stephanus the By∣zantian (b) 1.202.

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) 1.203 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) 1.204 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) 1.205 ••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) 1.206:

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) 1.207.

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) 1.208 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) 1.209 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) 1.210. 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) 1.211 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) 1.212; 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) 1.213 assures us, it was taken from their Faithfulness, and unshaken Loyalty to the Romans; whence At∣tica fides, is by Flaccus (d) 1.214 call'd certa; by Horace (e) 1.215 impolluta; and by Silius (f) 1.216 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) 1.217, 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.

CHAPTER VII. Of the Grecian Divination, and Oracles, in general.

MANTIKH, is a general Name for all sorts of Divination, and signifies the knowledge of Things obscure, or future, which cannot be attain'd by any Ordinary, or Natural Means. It is divided by Plato (a) 1.218, (who is follow'd herein by Aristotle, Plutarch, and Cicero) into two Species, one of which is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and naturalis, i. e. unartificial, or natural Divination, as not being at∣tain'd by any Rules, Precepts, or Observations, but inspired into the Diviner, without his taking any farther Care or Trouble about it, than to purifie and prepare himself to receive the Divine Afflatus. With this sort were all those endued, that deliver'd Oracles, and fore-told future Events by Inspiration, without observing any external Signs, or Ac∣cidents; such were the Sybils, and other Enthusiasts. Some there are, that reduce Divination by Dreams under this Species, because in them Revelations were made without any Pains, or Art of the Dreamers; but herein lyes the mistake of this Argument, that not the Dreamers, but the Interpreters of Dreams were the Diviners; and that their skill was the effect of Art and Observation, is evident from the many Books written upon that Subject, and the various Signs deliver'd in them to make Conjectures by; in like manner, it was not so much the business of an Augur to see the Birds of Divination, which might casually hap∣pen to any rude and unskilful Fellow, but after he had seen them, to interpret what was portended by them.

These therefore, with others of the like Nature, are to be referr'd to the second Species of Divination, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Artificial, be∣cause it was not obtain'd by immediate Inspiration, but was the effect of long Experience, and Observation; as Sooth-saying: or depended

chiefly upon humane Art, Invention, or Imposition, which nevertheless was not suppos'd to be altogether destitute of divine Direction and Concurrence; such was Divination by Lots.

I shall begin with the first sort of Divination, as having a more im∣mediate dependance on the Gods; and first with the noblest part of it, I mean Oracles, which are call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Interpreters, or Revealers of Oracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Con∣sulters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Places, in which they were deliver'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Tho' I am not ignorant that some of these Names were sometimes applied to other sorts of Divination.

Of all the sorts of Divination, Oracles had always the greatest Re∣pute, as being thought to proceed in a more immediate manner from the Gods; whereas others were deliver'd by Men, and had a greater de∣pendance on them, who might either out of Ignorance mistake, or out of Fear, Hopes, or other unlawful and base Ends conceal, or betray the Truth; whereas they thought the Gods, who were neither obnoxi∣ous to the Anger, nor stood in need of the Rewards, nor car'd for the Promises of Mortals, could not sure be prevail'd upon to do either of them. Upon this account, Oracles obtain'd so great Credit, and Esteem, that in all Doubts and Disputes their Determinations were held sacred and inviolable; whence as Strabo (a) 1.219 reports, vast numbers flock'd to them to be resolv'd in all manner of Doubts, and ask Counsel about the management of their Affairs: insomuch, that no Business of great Consequence and Moment was undertaken, scarce any Peace concluded, any War wag'd, any new Form of Government instituted, or new Laws enacted, without the advice and approbation of an Oracle; Croesus (b) 1.220, before he durst venture to declare War against the Persians, consulted not only all the most famous Oracles in Greece, but sent Embassadors as far as Libya, to ask advice of Iupiter Hammon. Minos (c) 1.221, the Cretan Law-giver, convers'd with Iupiter, and receiv'd in∣structions from him, how he might new model his Government. Ly∣curgus also made frequent Visits to the Delphian Apollo, and receiv'd from him that Plat-form, which afterwards he communicated to the Lacedaemonians. Nor does it matter whether these things were really true or not, since 'tis certain they were believ'd to be so; for hence appears what great Esteem Oracles were in, at least amongst the Vulgar sort, when Law-givers, and Men of the greatest Authority were forc'd to make use of these Methods to win them into Compliance. My Author goes yet higher, and tells us, that inspired Persons were thought worthy of the greatest Honours and Trusts; insomuch, that sometimes we find them advanc'd to the Throne, and invested with Regal Power; for that being admitted to the Counsels of the Gods, they were best able to provide for the Safety and Welfare of Mankind.

This reputation stood the Priests, that had their dependance on the

Oracles, in no small stead; for finding their Credit thus through∣ly establish'd, they allow'd no Man to consult the Gods, be∣fore he had offer'd costly Sacrifices, and made rich Presents to them: whereby it came to pass, that none but great and wealthy Men were admitted to ask their Advice, they alone being able to defray the charges required on that account; which contributed very much to raise the esteem of Oracles among the common People; Men generally being apt to admire the things they are kept at some distance from; and, on the other hand, to contemn what they are familiarly ac∣quainted with. Wherefore to keep up their Esteem with the Better sort, even they were only admitted upon a few stated Days; at other times neither the greatest Prince could purchase, nor Persons of the greatest Quality any ways obtain an Answer; Alexander himself was peremptorily denied by the Pythia, till she was by down-right force compell'd to ascend the Tripus, when finding her self unable to resist any longer, she cry'd out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou art invincible; which words were thought a very lucky Omen, and accepted instead of any further Oracle.

As to the causes of Oracles, it has been disputed whether they were the revelations of Daemons, or only the delusions of crafty Priests. Van Dale, a Dutch Wit, has taken pains to write a large Treatise in de∣fence of the later Opinion; but his Arguments, I think, are not of such force, but that they might without difficulty be refuted, if either my Design required, or Time permitted me to answer them. However that be, it was the common Opinion, that Iupiter was the first Cause of this and all other sorts of Divination, 'twas He that had the Books of Fate, and out of them reveal'd either more or less, as he pleas'd, to in∣feriour Daemons; for which reason he was sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eustathius tells us in his Comment upon this verse of Homer (a) 1.222,

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

— then at he holy Fane To mighty Iove was the glad Victim slain, To Iove from whom all Divination comes, And inspir'd Oracles unridle future Dooms.

Mr. Hutchin.

Of the other Gods Apollo was reputed to have the greatest skill in mak∣ing Predictions, and therefore it was one of his Offices to preside over, and inspire all sorts of Prophets, and Diviners; but this was only in subordination to Iupiter, and by converse with, and participation from him, as Aeschylus (b) 1.223 gives us to understand, when he saith,

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

Send, quickly send, for so by Iove inspir'd Phoebus commands. —

Mr. Hutchin.

On the same account, in another place (a) 1.224, when he brings in Apollo, commanding Men to reverence his own Oracles, He adds, They must also pay due respect to those of Iupiter, without mentioning any of the other Prophetick Deities; His words are these,

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

To mine, and Iove's most sacred Oracles Pay due Obeysance. —

Mr. Hutchin.

The manner of delivering Oracles was not in all Places, nor at all Times the same; in some Places the Gods reveal'd them by Interpre∣ters, as did Apollo at Delphi; in others, more immediately, giving answers themselves, which they either pronounc'd viva voce, or re∣turn'd by Dreams, or Lots, (the former of which were suppos'd to be inspired, and the latter directed by the Gods) or some other Way. At some places, both these ways were us'd; for instance, those that consulted Trophonius, after having propos'd their Questions, first receiv'd an answer in a Dream; and, if that was obscure, and hard to be understood, had the meaning of it interpreted by Men kept for that purpose, and instructed in that Art by the Deity: several other ways also this God us'd to give answers to Enquirers, as Pausanias reports in his Description of Boeotia; and in another place (b) 1.225, the same Au∣thor tells us, an Answer was return'd by him in these Heroick 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 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let not the bloody Ensigns be display'd, Nor least attack upon your Foes be made, Before an ample Trophy you erect And to my hallow'd Shield pay due respect,

Which in the Temple to my growing praise The valiant Aristomenes did raise: Thus when you've done, you may expect that I Will crown these toils of War with joyful Victory.

Mr. Hutchin.

This answer was given to the Thebans before the Battle at Leuctra, where∣in, by the conduct of Epaminondas, they gave the Lacedaemonians, and their Confederates a notable Overthrow.

Thus much of Oracles in general. I shall in the next place en∣deavour to give a particular Description of them, especially such as were of any Note, together with a short account of the Ceremonies required of those that consulted them, the manner of returning An∣swers, with other things remarkable in each of them. And because Iupiter was reputed to be the first Author of them; I shall begin with those, that were thought to be more immediately deliver'd by Him.

CHAPTER VIII. Of the Oracles of Jupiter.

DODONA (a) 1.226, is by some thought to have been a City of Thes∣saly; by others it was plac'd in Epirus; and others, to reconcile these two Opinions, will have two Dodona's, one in Thessaly, and another in Epirus. They that place it in Epirus, (and that is generally believ'd to have been the seat of the Oracle, whether there was another Dodona in Thessaly, or not) are no less divided in their opinions about it; for some of them will have it in Thesprotia, others in Chaonia, or Molossia; but Eustathius (b) 1.227 has undertaken to decide the Controversie, telling us that it did indeed once belong to the Thesprotians, but afterwards fell into the hands of the Molossians; and He is herein confirm'd by Stra∣bo (c) 1.228.

It was first built by Deucalion, who in that universal Deluge, where∣in the greatest part of Greece perish'd, retreated to this place, which by reason of it's height secur'd him from the waters. Hither resorted to him all that had escap'd from the Inundation, with whom he peopled his new-built City, calling it Dodona, either from a Sea-nymph of that name, or Dodon the Son, or Dodone the Daughter of Iupiter and Europa; or from the River Dodon, or Don, for so it is call'd by Stepha∣nus; or, as some say, from Dodanim the Son of Iavan, who, they tell us, was Captain of a Colony sent to inhabit those parts of Epirus. At

the same Time, Deucalion is said to have founded a Temple, which He consecrated to Iupiter, who is thence call'd Dodonaeus. This was the first Temple in Greece, but the Oracle seems to have been a considerable Time before it; for Herodotus in the second Book of his History reports, that it was the most ancient of all Oracles in Greece, which would be false, had it not been before Deucalion's time; for He, as the Poets tell us, having escap'd the Deluge, consulted the Oracle of Themis on Mount Parnassus, what means he should use to replenish the Countrey with People; and the same Oracle, they tell us, was joynt∣ly possess'd by the Earth, and Neptune, before it belong'd to Themis.

The Original of it, tho', like all other things of such Antiquity, wrapp'd up in Fables, I will repeat to you out of the fore-mention'd place of Herodotus, where he hath given us two accounts of it, the first of which, He tells us, he receiv'd from the Priests of Iupiter at Thebes in Aegypt; it was this: That the Phoenicians had carried away two Priestesses from that place, one of which they sold into Libya, the other into Greece; that each of these had erected the first Oracle in those Nations, the one of Iupiter Hammon, the other of Iupiter Do∣donaeus. The other account was given him by the Priestesses at Dodo∣na, and confirm'd by all those that ministred in the Temple, viz. That two black Pigeons taking their flight from Thebes in Aegypt, one of them came to Libya, where she commanded that an Oracle should be erected to Hammon; the other to Dodona, where she sat upon an Oak-tree, and speaking with an Humane voice, order'd that there should be in that place an Oracle of Iupiter. Afterwards Herodotus de∣livers his own opinion about the matter, which was this; That if the Phoenicians did really carry two Women from Thebes, and sell one of them in Libya, and the other in Greece, it might be probable that she, that was transported into Greece, was sold to the Thesprotians in that Countrey, which in his time was call'd Hellas, but formerly nam'd Pelasgia, where she instituted the Oracle to Iupiter, and gave in∣structions after what manner he was to be worshipp'd. To confirm this conjecture, he adds, that those two Oracles have a near resemblance to each other. Moreover he tells us, the two Women were said to be Black, because they came from Aegypt; and were call'd Doves, be∣cause their language was barbarous, and as unintelligible as that of Birds; afterwards when they had learn'd the Greek Tongue, they were said to speak with an Humane voice. Eustathius (a) 1.229 gives two rea∣sons more for this appellation; the first is, That they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Doves, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they made their predi∣ctions by the observation of those Birds; as they, who made use of Crows in Divination, were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The other reason is, that in the Molossian language old Women were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and old Men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that those Prophetesses being old Women, either by a mistake of the word, or a Poetical equivocation were com∣monly

call'd Doves; and why aged Persons should be thus term'd, the old Scholiast upon Sophocles (a) 1.230 informs us; for, saith He, the three old Prophetesses were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of their grey Hair. I will add in the last place Servius's reason, which he gives us in his Comment upon Virgil's tenth Eclogue, viz. That in the Thes∣salian Tongue the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is us'd to signifie a Prophetess, as well, as a Dove; and it seems also no unusual thing amongst the ancient Greeks, for Prophetesses to have the name of Doves, and there∣fore the Enigmatical Poet calls Cassandra by that Name twice in one Sentence (b) 1.231,

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

As when a rav'nous Vultur first espies A trembling Pigeon, straight-way sousing flies Thro' liquid Air, to bear the wish'd for Prize, To his Aetherial Nest; so I forlorn Shall as a weak, and tim'rous Dove be born, B' insulting Ajax to a forreign Bed.

Mr. Hutchin.

Others say, that this Oracle was founded by the Pelasgians, who were the most ancient of all the Nations that inhabited Greece; of this Opinion is Strabo (c) 1.232, being led hereunto by the Testimony of Homer, who calls the same Iupiter, by the two Names of Dodonaeus and Pelasgi∣cus, in this verse (d) 1.233,

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

Pelasgian Iove, that far from Greece resides In cold Dodona. —

Hesiod, whose Testimony also Strabo makes use of, is more plain, when he saith,

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

He to Dodona came, and th' hallow'd Oak, The Seat of the Pelasgi. —

And this seems somewhat more probable; especially, if what is common∣ly reported of Deucalion, deserve any Credit, viz. That he sav'd himself from the Deluge, not on the Top of the Mountain at Dodona, but on

Parnassus, where was the Oracle of Themis consulted by him after his deliverance. Strabo relates another fabulous Opinion concerning the foundation of this Oracle, out of Suidas's Thessalica, who, (saith my Author) out of a design to gratifie the Thessalians with a new invented Fable, hath reported that the Oracle of Dodona was translated into E∣pirus out of Pelasgia, a Countrey of Thessaly, being accompanied by a great number of Women, from whom the Prophetesses in after-ages were descended, and that Iupiter receiv'd from them the appellation of Pelasgicus.

The Persons, that deliver'd the Oracles, were, at the first, Men, as Strabo (a) 1.234, and Eustathius (b) 1.235 have observ'd out of Homer, who calls them in the masculine gender 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (c) 1.236,

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

Parent of Gods, and Men, Pelasgian Iove, King of Dodona, and it's hallow'd Grove; King of Dodona, whose intemp'rate Coast Bleak Winds infest, and Winters chilling Frost, Round thy Abode thy Priests with unwash'd Feet Lie on the naked Earth. —

Mr. Hutchin.

Where some, saith Eustathius upon that place, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making those Priests to be call'd Helli; but the former Lection, he tells us, is generally receiv'd. The Selli, are so call'd from Sellae, a Town in Epirus; or, according to Eustathius, from the River call'd by Homer (d) 1.237 Selleïs,

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

Whom He from Ephyra, and Selleïs brought.

But herein he contradicts Strabo, who tells us in the fore-mention'd place, that this River doth not belong to Ephyra in Thesprotia; for that neither there, nor yet in Molossia was ever any River of that Name, but to another Ephyra, which is a City of E••is in Peloponnesus. The same were call'd Elli, or Helli, from Ellus the Thessalian, from whom Ellopia, a Countrey about Dodona receiv'd it's name; and Philochorus in Strabo is of opinion, that these Priests were nam'd Elli, from this Region; but Pliny will have the Selli, and the Inhabitants of Ellopia, to have been a different People. Apollodorus in Strabo, thinks they

were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Fens and Marshes near the Temple of Dodona. From the two Epithets of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, given them by Homer, Strabo concludes they were barba∣rous and unciviliz'd; Eustathius (a) 1.238 tells us, they were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they slept upon the Ground in Skins, and in that po∣sture expected Prophetical Dreams from Iupiter; Others, he tells us, would have them call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did not lie in Beds, but upon the bare Ground; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they never went out of the Temple, and therefore had no occasion to wash their Feet; whence Euripides in his Erectheus, saith of them,

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

Nor bath'd their Feet in any purling Stream.

Lastly, others will have these Names to be understood in a Symbolical and Figurative sence, thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. Their Bodies indeed did lie upon the Ground, but their Minds, by the assistance of Prophetical Phi∣losophy, mounted up higher, soaring above these lower Regions.

There is a report grounded upon the Testimony of Pherecydes, that before the time of the Selli, the Temple of Dodona was inhabited by the seven Daughters of Atlas, that were the Nurses of Bacchus, and from this Temple call'd Dodonides. Their names were these; Ambrosia, Eudo∣ra, Pasithoe, Coronis, Plexaure, Pytho, and Tyche, or Tythe. However that be, 'tis certain that in later Ages, the Oracles were pronounc'd by three old Women; and Strabo tells us this Change was made, when Iupiter admitted Dione to cohabit within, and receive Divine honours in this Temple; nor was it strange or unusual that the same Temple should belong to two Deities, for Apollo and Bacchus were worshipp'd in the Temple at Delphi, Apollo and Branchus, or, as Stephanus (b) 1.239 af∣firms, Iupiter and Apollo at Miletus.

Strabo (c) 1.240 in his Description of Boeotia tells us, that of the People consulting this Oracle, all others receiv'd Answers from Women, but the Boeotians receiv'd theirs from Men; and the reason of this Custom we have in the same place, which was this; In a War be∣tween the Boeotians and Pelasgians, the Boeotians coming to Dodona, to enquire of Iupiter the event of the War, receiv'd Answer; That their Enterprize should have success, if they would act wickedly; upon this ••he Boeotians suspecting that the Prophetess spoke in favour of the Pelasgians, (for that they were the first founders of that Oracle) seiz'd ••er, and cast her into the fire, justifying the Law-fulness of the Fact.

On the other hand, they that ministred in the Temple thinking it im∣pious to put to death (especially in so sacred a place) Persons uncon∣demn'd, would have had them referr the matter to the two sur∣viving Prophetesses; but the Boeotians alledging that no Laws in the World permitted Women to do Judgment, it was agree'd that two Men should be in joynt Commission with them; when the time to pass Sentence was come, they were condemn'd by the Women, and ab∣solv'd by the Men; whereupon (as was usual when the number of Voices was equal on both sides) the Boeotians were acquitted, and dis∣miss'd: Ever after it was establish'd, that Men only should give An∣swers to the Boeotians.

The Prophets of this Temple were commonly call'd Tomuri, the Prophetesses Tomurae, from Tomurus, a Mountain in Thesprotia, at the Foot of which stood the Temple. So commonly was this word made use of, that it came a•• last to be a general name for any Prophet; for so Hesychius expounds it, and Lycophron (a) 1.241 hath us'd it in this sence, applying it to Prylis the Son of Mercury,

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

The best of Prophets, and the truest too.

Near the Temple there was a sacred Grove full of Oaks, in which the Dryades, Fauni, and Satyri were thought to inhabit, and were frequently seen dancing and sporting wantonly under the shade of the Trees. Before sowing was invented, when Men made use of A∣corns instead of Corn, those of this Wood were very much e∣steem'd; insomuch, that Virgil hath mention'd them by way of emi∣nence (b) 1.242,

Liber, & alma Ceres, vestro si munere tellus Chaonia pingui glandem mutavit arista.

Bacchus, and Ceres, taught by you the Field Doth Grain for old Chaonian Acorns yield, And Wine for Water. —

Mr. Hutchin.

And again in the same Book (c) 1.243,

Prima Ceres ferro mortales vertere terram Instituit; cum jam glandes atque arbuta sacrae Deficerent silvae, & victum Dodona negaret.

Acorns, and Wildings, when the Woods deny'd, Nor old Dodona longer Food supply'd,

Then Ceres taught to till the pregnant Earth.

Mr. Hutchin.

These Oaks were endued with an Humane Voice, and Prophetical Spirit, for which reason they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. speaking, and prophesying Oaks. And Argo, the Ship of the Argonauts, being built with the Trees of this Wood, was endu'd with the same Power of speaking, and therefore Ly∣••ophron (a) 1.244 calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a chattering Mag-pye. The reason of which fiction some think was this; The Prophets when they gave Answers, plac'd themselves in one of these Trees, (for some will only allow this vocal Faculty to one of them) and so the Oracle was thought to be utter'd by the Oak, which was only pronounc'd out of it's hollow Stock, or from amongst it's Branches.

I must not omit the other way of Prophesying us'd in this place, which was by the sound of brazen Kettles, which, as Demon in Suidas reports, were so artificially plac'd about the Temple, that by striking one of them the sound was communicated to all the rest. Aristotle, (saith my Author) was of another opinion, and reports, that there were two Pillars, on one of which was plac'd a Kettle, upon the other a Boy holding in his hand a Whip, with lashes of Brass, which being by the violence of the Wind struck against the Kettle, caus'd a continual sound; whence came the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith he) or rather, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it was applied to talkative Persons. Another Saying we have not much dif∣ferent from the former, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (as some are of opinion) was taken from this Whip, which, together with the Boy, and Kettle, were all dedicated by the Corcyreans (b) 1.245. About what Time, or upon what Account this Oracle came to cease, is uncertain, but Strabo (c) 1.246, who flourish'd under Augustus Caesar, saith, that in his time the Gods had, in a manner, deserted that, and most other Oracles.

The same Author (d) 1.247, in his Description of Elis, makes mention of an Oracle of Olympian Iupiter, which was once famous, but did not continue long in Repute; yet the Temple, in which it stood, still pre∣serv'd it's ancient Splendor, and was adorn'd with magnificent Stru∣ctures, and enrich'd with Presents from every part of Greece. Pindar also hath taken notice of an Altar dedicated to Iupiter at Pisa, where An∣swers were given by the Posterity of Iamus (e) 1.248.

There was another very ancient Oracle of Iupiter in Crete, mention'd also by Strabo, from which Minos is said to have receiv'd a Plat-form of the Laws afterwards enacted by him; whence Homer saith of him,

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

Minos, that counsels dar'd with Iove to mix, Nine years Crete's Scepter sway'd. —

That is, (as Plato in Strabo expounds it) He descended into the sacred Cave of Iupiter, (for this Oracle was under ground) and receiv'd from him those precepts, which He afterwards made publick for the com∣mon benefit of Mankind. The Will of the Gods was reveal'd in this place by Dreams, in which the Gods came and convers'd familiarly with the Enquirers; as we learn from the Story of Epimenides (a) 1.249, who lay asleep in this place many years; with him also Pythagoras descended into this Cave to consult the Gods, as Diogenes Laertius hath related in the Life of Pythagoras. There was a Temple in the same place de∣dicated to Iupiter, from which to the City Cnossus (b) 1.250 there was a High-road, very pleasant, and delightful. It stood upon Mount Ida, and tho' Maximus Tyrius, in the fore-mention'd place, calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet in his twenty-second Dis••ertation, he saith it was plac'd on Ida, to which Diogenes Laertius, and others agree. It was sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to help, or defend; because the Sons of Titan, being vanquish'd by Saturn, fled into this Cave, and there escap'd the Fury of their pur∣suing Conqueror (c) 1.251.

CHAPTER IX. Of the Oracles of Apollo.

I Come in the next place to speak of the Oracles sacred to Apollo, who was thought more peculiarly to preside over Prophets, and inspire into them the knowledge of future Events; for which reason it is, that the Enigmatical Poet calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gainful, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Gain, because of the profit which Man∣kind receiv'd by his Predictions, saith Tzetzes (d) 1.252 upon that place.

The Oracles of Apollo were not only the most numerous, but of great∣est Repute; and amongst them the Delphian challeng'd the first place, as well for it's Antiquity, (wherein it contended even with that of Do∣dona)

as for the truth and perspicuity of it's Answers, the mag∣nificence of it's Structures, the number and richness of the sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Presents, dedicated to the God, and the Multitudes which from all Parts resorted thither for Counsel; in all which respects it surpass'd, not only all the Oracles of other Gods, but even those sacred to Apollo himself.

The place in which the Oracles were deliver'd was call'd Pythium, the Priestess Pythia; the Sports also instituted in honour of Apollo were nam'd Pythian, and Apollo himself Pythius; either from Python a Serpent, or a Man for his Cruelty so call'd, who possess'd this place, and was overcome by Apollo: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to putrifie; be∣cause the Carkase of Pytho was suffer'd to lye there and putrifie, and this reason is given us by Homer (a) 1.253: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. to enquire; because the Oracle was there consulted and enquired of, and this is Strabo's (b) 1.254 opinion: or from Pytho, another name of Delphi, the place of this Oracle, given it from Pythis the Son of Del∣phus, the Son of Apollo.

The City Delphi (as Strabo (c) 1.255 reports) was by some thought to be plac'd in the middle of the World; and the Poets feign that Iupiter, being desirous to know the middle part of the Earth, sent forth two Eagles, (or Crows, as Pindar, or Swans, as others relate) one from the East, the other from the West, and that they met in this Place. However that be, Strabo telleth us, it was plac'd in the middle of Greece; whence it is by the Poets commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word signifieth a Navil, because that is the middle part of Man's body; and therefore Sophocles calls this Oracle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and in allusion to that name, Strabo and Pausanias say, there was to be seen in the Temple the figure of a Navil, made of white Stone, with a Ribband hanging from it, instead of the Navil-string, and upon it were plac'd two Eagles, in memory of the Eagles sent forth by Iupiter. But Lactantius, and Phurnutus are of opinion, that this Name was not deriv'd from the Situation of the Place, but from the divine Answers that were given there, and are in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Concerning the Original of this Oracle there are various Reports, Diodorus the Sicilian (d) 1.256 tells us, it first belong'd to Earth, by whom Daphne, one of the Mountain-Nymphs, was constituted Priestess; the same Author afterwards saith, that in a Greek Poem call'd Eumolpia, it is reported to have been sacred both to Earth, and Neptune; and that Earth gave Answers her self, but Neptune had an Interpreter nam'd Pyrco, and that afterwards Neptune resign'd his part to Earth. This Goddess was succeeded by Themis, who gave Oracles about the time of Deucalion's Deluge, and was consulted by him: some

there are, that will have Themis to have possess'd this Oracle from the beginning; and in Coelius (a) 1.257 we find, that others say it belong'd to Saturn. However that be, at length it came into the hands of Apollo; nor did he long enjoy it alone, for in the War against the Sons of Ti∣tan, Bacchus being mangled and torn in pieces by them, was afterwards restor'd to his Brother Apollo, who receiv'd him into his Temple, and order'd that divine Honours should be paid him there. This Fable you may find quoted out of Callimachus and Euphorion, by Isaac Tzetzes in his Comment upon Lycophron (b) 1.258, where Agamemnon is brought in sacrificing to Bacchus in the Temple of Delphinian Apollo. Hence some say, the City Delphi was so call'd, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word sig∣nifieth Brethren, because Apollo and Bacchus were both Sons of Iu∣piter.

We find it related in Diodorus the Sicilian (c) 1.259, that this Oracle was first discover'd by Goats, in memory whereof the Delphians, when they ask'd Counsel of the God, for the most part offer'd a Goat. The man∣ner of the discovery was thus: Upon Mount Parnassus, where Goats were wont to feed, there was a deep Cavern, with a small, narrow Mouth, to which when any of the Goats approach'd, they began immediately to leap after an unusual and antick manner, uttering strange and unheard of sounds; the Goat-herd (Plutarch calls him Coretas) observing this, and wondring what should be the cause of it, went himself to view the Cavern, whereupon he also was seiz'd with a like Fit of Madness, leaping and dancing, and fore-telling things to come. This being nois'd abroad, vast Multitudes of People flock'd to the Place, where as many as look'd in, were inspir'd af∣ter the same manner. At length, when many were possess'd with such a degree of Divine Phrenzy, as to throw themselves headlong into the Vorago; there was an Edict put out, whereby it was made unlawful for any Man to approach to it; and a Tripus was plac'd upon the Mouth of it, upon which a Virgin was appointed to sit, and there deliver the Answers of the God. This is the most common Ac∣count of the Original of this Oracle: Pausanias hath given some others, which I shall forbear to mention, being unwilling to abuse the Reader's patience in the repetition of any more vain and useless Fables. Thus much however is certain (if any thing at such a di∣stance may be call'd so,) viz. That this Oracle was very ancient, and flourish'd above an hundred Years before the Trojan War.

Concerning the Tripus plac'd upon the mouth of the Cavern, there are different Opinions: some say, it was a Pot fill'd with dust, thro' which the Afflatus pass'd into the Virgin's Belly, and thence proceeded out of her Mouth. The Scholiast upon Aristophanes (d) 1.260 saith, it was a wide-mouth'd Brass-Pot, fill'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Pebbles, by the leaping of which the Prophetess made her Conjectures. Others are of opinion, that it was a large Vessel supported by three Feet, into

which the Prophetess plung'd her self, when she expected an Inspira∣tion. But, according to the more common opinion, Coelius (a) 1.261 hath prov'd at large, that it was not a Vessel, but a Table, or Seat, on which the Pythia lean'd, or sat. The cover of the Tripus, or, as some say, the Tripus it self, they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word properly de∣notes a Mortar, or round Stone, according to Hesychius; whence Apollo is call'd in Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his Prophetess, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this, as some are of opinion, gave occasion to the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is applied to those that speak prophetically; but others derive it from a certain Diviner, call'd Holmus; and others (amongst whom is Aristophanes the Grammarian, in Zenodotus) referr it to the old superstitious Custom of sleeping in these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they desi∣red a Prophetical Dream. Phurnutus will have the Tripus to have been sacred to Apollo, either because of the perfection of the Number Three; or in allusion to the three coelestial Circles, two of which the Sun toucheth, and passeth over the third in his Annual Circuit. The Tripus, saith the Scholiast upon Aristophanes (b) 1.262, had three Legs, by which were symbolically signified the knowledge of the God, as dis∣tinguish'd by the three Parts of Time, viz Present, Past, and, Fu∣ture,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪

Who knew things past, and present, and to come.

The same Tripus was not always us'd; the first, it is probable, might be plac'd there by the Inhabitants of the neighbouring Countrey; af∣terwards, when Pelops married Hippodamia the Daughter of Oenomaus, King of the Eleans, he presented to Apollo a Tripus, wrought by Vul∣can, which seems to have been that famous one made of Brass, so famous amongst the Poets. There was also another Tripus of Gold, as the Scholiast upon Aristophanes (c) 1.263 reports, dedicated to Apollo on this account: Certain Fisher-men at Miletus, having sold their next draught to some Persons that stood by, cast their Nets into the Water, and drew up a Golden Tripus; whereupon there arose a very hot Contention between the Fisher-men and their Chap-men; the Fisher-men alledging, that they sold nothing but the Fish they were to take, and that therefore the Tripus belong'd to them; The Buyers, on the other hand, replyed, that they had bought the whole draught, and therefore laid a just claim to whatever came to the Net; at length, when neither side would yield, they agree'd to submit the matter to Apollo's determination, whereupon they came to Delphi, and there receiv'd this Answer,

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

Art Thou, a Native of Miletus, come T' enquire what must be with the Tripod done? Give it to Him, who's wisdom claims a right Above all others. —

Mr. Hutchin.

This Oracle was given at the time when the seven Wise-men flou∣rish'd in Greece; the Tripus therefore was presented to one of them, (which that was, is not agree'd on by ancient Writers) He modestly refusing it, they offer'd it to another, and so on to the rest, till it had been refus'd by them all; whereupon it was determin'd to consecrate it to Apollo himself, as being the Fountain of all Wisdom. The Tripus was call'd by the Latins Cortina, of which appellation there are several reasons assign'd, for which I referr you to the Grammarians. Others say, Cortina was only the Cover of the Tripus, and therefore de∣rive it from the word corium, i. e. a Skin, because it was made, as they say, of Python's Skin. Lastly, others more probably think it signified the Tent, within which was kept the sacred Tripus, and that because of it's figure, which was, like that of a Cauldron, round; upon the same account Cortina was us'd to signifie the Tiring-room in the Theater, or the Curtains, or Hangings, out of which the Players us'd to be usher'd on to the Stage; for the same reason the celestial Hemisphere is by Ennius call'd Coeli cortina; and the Tholus, or round Compass at the top of a Theater, is by another nam'd cortina Theatri.

The Person, that deliver'd the Oracles of the God, was a Woman, whom they call'd Pythia, Pythonissa, and Phoebas: the most celebrated of these, saith Pausanias (a) 1.264, was Phoemonoe, who is remarkable, not on∣ly as being the first Priestess of that Oracle, but more especially because she was the first (as most say,) that cloath'd the Oracles with Heroick Verse. But Boeo, a Delphian Lady, in one of her Hymns, re∣ports that Olen, with the Hyperboreans, first instituted this Oracle, and return'd Answers in Heroick Verse, of which He was the first Inven∣tor; Her words we find in Pausanias to be thus,

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

Where Hyperb••reans to thy lasting praise Eternal Oracles did consecrate.

Then she proceeds to enumerate some others of the Hyperboreans, and in the End of the Hymn adds,

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

No Graecian yet warm'd with Poetick Fire Cou'd fit th' unpolish'd Language to the Lyre, Till the first Priest of Phoebus Olen rose, And chang'd for smoother Verse, their stunning Prose.

Mr. Hutchin.

But herein She contradicts (saith my Author) the common opinion of Mankind, grounded on the Testimony of ancient Writers, who unanimously agree in this, That never any but Women were the Interpreters of this God.

Venerius (a) 1.265 is of opinion, that there were more than one Pythia at the same time; which he gathers out of Herodotus, w••o in the sixth Book of his History reports, that Cleomenes corrupted with bribes the Prophetess Perialla, who was vaticinantium mulierum antistes, the President of the Prophetesses: How true this may be I know not, but I do not remember that ever I have read of above one at the same time; and tho' the words quoted by Venerius are in the Latin Version, yet no such thing is said, or can be inferr'd from the Greek, where Perialla is only call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word (however it may seem to signifie a Prophet superiour to the rest) according to it's common acceptation implyes no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so Euripides (b) 1.266 hath us'd it, when he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. one that fore-telleth evils to come. And in like manner Herodotus himself in another place hath us'd the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: more instances would be needless.

These Women were, at the first, Virgins, till one of them was de∣flowr'd by Echechrates a Thessalian; and then choice was made of Wo∣men above fifty years of Age; that so they might either be secur'd from the Attempts of Lust, or, if they should be at any time forc'd to the violation of their chastity, having pass'd the time of Child-bear∣ing they might remain undiscover'd, and not bring the Oracles, or Religion into Contempt: nevertheless they wore the habit of Vir∣gins, thereby to signifie their Purity, and Virginal Modesty. They were oblig'd to observe the strictest Laws of Temperance and Chastity; not being allow'd to wear rich and costly Apparel, or ••se phantastical Dresses; and Plutarch (c) 1.267 hath told us, they neither anointed themselves, nor wore Purple Garments. The Pythia, be∣fore she ascended the Tripus, us'd to wash her whole Body, especially her Hair, in Castalis, a Fountain at the Foot of Parnassus, where the Poets, Men inspir'd by the same Deity, us'd to wash and drink. At her

first sitting down upon the Tripus, She us'd to shake the Laurel-tree that grew by it, and sometimes to take the Leaves, and eat them. Her self also, and the Tripus were crown'd with Garlands of the same Plant, as we learn from the Scholiast upon Aristophanes (a) 1.268 at this Verse, where one asketh,

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

What from the Oracle with Garlands trimm'd Has Phoebus utter'd. —

Nor did the Pythia only make use of Laurel in this manner, but other Prophets also, because it was thought to conduce to inspiration; whence it was peculiarly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prophetick Plant. The Pythia being plac'd upon the Tripus, receiv'd the Divine Afflatus in her Belly; and she is commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Daemon sometimes spoke within her. She was no sooner inspired, but she began immediately to swell, and foam at the mouth, running round, tearing her Hair, cutting her Flesh, and in all her other Behaviour appearing like one phrenetick and distracted. But she was not always affected in the same manner, for if the Spirit was in a kind and gentle Humour, Her Rage was not very violent; but if sullen and malignant, She was thrown into extreme Fury; in∣somuch, that Plutarch (b) 1.269 speaks of one that was enrag'd to such a degree, that She affrighted, not only those that consulted the Oracle, but the Priests themselves, so that they run away and left her; and so violent was the Paroxysm, that in a little Time after she dyed. Some say, that under the Tripus hath been seen a Dragon that return'd Answers.

The Time of consulting the Oracle, was only one Month in a Year. This Month, Plutarch (c) 1.270 tells us, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, as many are of Opinion, was so nam'd q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to Spring up, because it was in the beginning of Spring, when all things flourish and put forth buds; but this (saith he) is not the true reason, for the Delphians do not use B for Φ (as the Macedo∣nians, who for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but instead of Π; for they usually say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because in that Month they were allow'd to enquire of Apollo's Oracle, and this is their genuine and Country-way of speaking. The seventh day of this Month they call'd Apollo's Birth-day, naming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some read it) not because they bak'd a sort of Cakes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but because the God did then return a great many Answers; and at the

first the Pythia gave Answers only on this Day, as Callisthenes and A∣naxandridas report. To this purpose Plutarch. And even in later ages, Oracles us'd only to be given once every Month.

Whoever went to consult the Oracle, was required to make large Presents to the God, whereby it came to pass, that this Temple in Riches, Splendor, and Magnificence was superiour to almost all others in the World. And Aphetoriae opes (so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a name of Apollo, given him, as some say, from sending forth Oracles) have been proverbially us'd for abundance of wealth. Another thing re∣quired of those that desired Answers, was, that they should propound their Questions in as few words as might be: this we learn from Philo∣stratus (a) 1.271, in the Life of Apollonius. It was the Custom also, to offer Sacrifice to Apollo, in which except the Omens were favourable, the Prophetess would not give any Answer. At these Sacrifices there were five Priests, saith Plutarch (b) 1.272, nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Holy, that as∣sisted the Prophets, and perform'd many other Offices with them, being suppos'd to be descended from Deucalion; there was one also that presided over these, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Purifier; tho' Plutarch saith, that the Sacrifice slain when any of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were declar'd, was call'd by that name; unless instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Sacrifice kill'd, we might be allow'd to read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Person that kill'd the Sacrifice. There was another Priest also that assisted the Prophetess in managing the Oracle, whom they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the same account that Apollo was so named.

The Answer was always return'd in Greek, as appears from Cice∣ro (c) 1.273, who, speaking of the Oracle, reported by Ennius to be given to Pyrrhus the Epirote by Apollo, viz.

Aio te, Aeacida, Romanos vincere posse.

Go Pyrrhus, go, engage with Warlike Rome, Fate has decree'd th' irrevocable Doom, And you the Valiant Romans shall o'recome.

Mr. Hutchin.

concludes it was genuine, because the Pythia never us'd to speak in Latin: as also for that in Pyrrhus's time they had left off delivering An∣swers in Verse, which had been the Custom in all former Ages, from the first foundation of the Oracle, deriving (as hath been said already) it's Original from Phoemonoc, the first Pythia. And the ancient Greek•• deliver'd their Laws in Verse, whence it came to pass, as Aristotle wit∣nesseth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in it's proper acceptation signifieth a Law, is often us'd to signifie Verses, or Songs. The ancient Philosophers, as oft as they thought fit to Communicate their Mysteries to the

World, cloath'd them in Verse; in short, those Ages scarce seem to have written any thing Curious, or Excellent, nor any thing of weight or moment, but in Verse. The Verses of the Pythia were for the most part, saith Plutarch (b) 1.274, rude and unpolish'd, and not com∣parable to those of Homer, or Hesiod; yet, saith he, this is no reflexion upon Apollo, the Patron of Poets, because He only communicated the knowledge to the Pythia, which She deliver'd in what Dress She pleas'd; the Sence therefore was his, the Words her own. In the same Book he tells us, that some were of Opinion, that there were Poets maintain'd in the Temple, to catch the Oracles as they were given, and wrap them up in Verse. The Verses were for the most part Hexameter, insomuch that this Oracle was thought to be none of Apollo's, because it was not Heroick enough to become the Au∣thor,

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

To Wisdom Sophocles makes just pretence, Yet do's to sage Euripides give place, As he and all Men must to Socrates.

Mr. Hutchin.

In later Ages, when Oracles began to grow into dis-repute, this Cu∣stom of Versifying was left off, the reason whereof hath been suffi∣ciently disputed already by Plutarch in a Treatise on that Subject, to which I referr the Reader. I shall only add one thing more to be ob∣serv'd, That as the Custom of giving Answers in Verse never obtain'd so universally, but that sometimes they were deliver'd in Prose, as Plutarch hath prov'd by a great many instances; so neither was it ever so wholly left off, but that sometimes Oracles were pronounc'd in Verse, an instance whereof he giveth in his own Time.

The Delphian Oracles, if compar'd with some others, might justly be call'd plain, and perspicuous; and, as Hermeas the Philosopher tells us, it was usual for those that had receiv'd an obscure Answer at Dodona, to desire Apollo at Delphi to explain the Meaning of it; He adds also, that Apollo had interpreted a great many of them. Nevertheless, they were generally very obscure, and ambiguous; in∣somuch, that Apollo, as some say, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because his Answers were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. crooked, as it were, and hard to be understood. And Heraclitus in Plutarch, speaking of Apollo, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. He doth not speak the Truth plainly, nor yet altogether conceal it, but only give small Hints of it; so that if the Event happen'd contrary to any Man's expectation, he might rather accuse his own ignorance and mistake in mis-interpret∣ing

the Answer, than call in question either the Knowledge, or Honesty of Apollo.

The Veracity of this Oracle was so famous, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Responses given from the Tripus, came to be us'd proverbially, for certain and infallible Truths: and, as Cicero rightly argues, it is im∣possible the Delphian Oracle should ever have gain'd so much Repute in the World, or have been enrich'd with such vast presents from almost all Kings and Nations, had not the truth of it's Predictions been sufficiently attested by the Experience of all Ages. But in later Times the case was altered; and so Cicero tells us, it was a long while before his Days; nay, Demosthenes, who flourish'd three-hundred Years before him, complain'd the Pythia did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or speak as Philip the Macedonian would have her. Another time she was said to receive a bribe of Clisthenes, to perswade the Lacedaemonians to free the Athenians from the Tyrants, that were impos'd on them. Perialla the Pythia was depriv'd of her Office for being corrupted by one of Cleomen••s's Agents, to say that Demaratus, Cleomenes's Colleague, was not the true Son of A∣risto, to the end it might be thought he was not his lawful Successor, and upon that account be dethron'd.

At what Time, or upon what Account this Oracle came to cease, is uncertain; Strabo (a) 1.275 hath told us, that in his time it had lost it's ancient Reputation; and in Iuvenal's (b) 1.276 time, the Gods had quite forsaken it, if any credit may be given to him, when he saith,

— Delphis Oracula cessant.

The Delphian Oracles are now no more.

Lucan (c) 1.277 telleth us, that it had ceas'd a long time before the the Battle at Pharsalia,

— Non ullo Secula dono Nostra carent majore Deum, quam Delphica sedes Quod siluit. —

No greater gift can bounteous Heaven bestow, Nor do's our Age a greater Blessing want Than silenc'd Delphi.—

Mr. Hutchin.

But this m••st not be understood of a total Defect, or perpetual Si∣lence; for this Oracle, as van Dale (d) 1.278 hath abundantly prov'd, did several times loose it's prophetick faculty, and again recover it. Lu∣cian (e) 1.279 reports, that Answers were given in his Time, which was about the Reigns of Marcus Aurelius, and his Son Commodus. But he

is at a loss, whether those Oracles were indeed Apollo's, or only supposititious. And farther, 'tis certain that this, and those at De∣los, and Dodona, with some others, continued till the Reign of Iu∣lian the Apostate, and were consulted, saith Theodoret, by him; and at what time they were finally exstinct, is altogether uncertain: who∣ever desireth to be more particularly inform'd about their cessation, may consult van Dale's Treatise on that Subject.

When the God forsook Delphi, he betook himself to the Hyper∣bore••n Scythians, as we learn from Claudian,

— pulcher Apollo Lustrat Hyperboreas Delphis cessantibus aras.

Ah! abject D••lphi, see thy God resides In distant Hyporborean Climates. —

Mr. Dechai••.

Abaris, a Scythian, one of Apollo's Priests, is said to have written a Book concerning his Oracles, and removal to that Place. And the Athe∣nians, at a time when the Plague rag'd over all Greece, receiv'd an O∣racle from thence, commanding them to make Vows and Prayers in behalf of the rest; and they continued to send Gifts and Offerings thither, as they had formerly done to Delphi.

I might enlarge about the Magnificence and Splendor of the Del∣phian Temple, but I fear I have already trespass'd too far upon the Reader's patience; if any one therefore have Curiosity and Leisure enough to employ about such Trifles, he may have a large and exact Description of all the magnificent Structures, rich Presents, curious pieces of Art, and other Rarities belonging to that Place, in Pausa∣nias.

Delos was the most celebrated of all the Cyclades, which were a Knot of Islands in the Aegean Sea. It is famous among the Poets for having been the Birth-place of Apollo and Diana, and was therefore accounted so sacred and inviolable, that the Persians, when they pil∣lag'd, or destroy'd almost all the other Grecian Temples, durst not at∣tempt any thing upon the Temple in this Island; which was seated on the Sea-shore, looking towards Euboea, in the very place, where A∣pollo was feign'd to be born. He had in Image erected in this place in the shape of a Dragon; and gave Answers for their Certainty, and Per∣spicuity, not only not inferiour to those at Delphi, but, as some report, (a) 1.280 far exceeeding them, and all other Oracles of Apollo; being deliver'd in clear, plain Terms, without any ambiguity, or obscurity. But these Answers were not to be expected all the Year, Apollo only kept his Summer's Residence in this Place, and in Winter retired to Pata••a, a City of Lycia, as Servius hath observ'd in his Comment upon these words of Virgil,

Qualis ubi hybernam Lyciam, Xanthique fluenta Deserit, ac Delum maternam invisit Apollo (a) 1.281.

Such Pomp and Splendor God Apollo grace, When He his Winter Lycia, or that Place Which Xanthus Silver Streams wash kindly, leaves, And Delos visits, whence He answers gives. In Summer Seasons. —

Mr. D••chair.

The Altar was by some reckon'd amongst the seven Wonders of the World; it was erected by Apollo at the age of four Years, and com∣pos'd of the Horns of Goats kill'd by Diana upon Mount Cynthus, which were compacted together in a wonderful manner, without any visible Tye or Cement, whence Ovid saith of it,

Miror & innumeris structam de cornibus aram.

— 'tis strange to see How each in th'other twin'd the Goat-horns lie, And make an Altar bound with n'ere a Tye.

Mr. Dechair.

To Sacrifice any living Creature upon this Altar was held unlawful, and a prophanation of the Place, which it was the Gods Will to have preserv'd pure from blood, and all manner of Pollution. Thu∣cydides (b) 1.282 reports, that no Dogs were permitted to enter into the Island; and it was unlawful for any Person to dye, or be born in it; and therefore, when the Athenians were by the Oracle commanded to purifie it, they dug up the dead Bodies out of their Graves, and wafted them over the Sea, to be interred in one of the adjacent Islands; this done, the better to preserve it from pollution, they put forth an E∣dict, commanding that whoever lay sick of any mortal or dangerous Disease, and all Women great with Child, should be carried over to a little Isle call'd Rhena.

I must not omit in this place the annual Procession made by the Athe∣nians to Delos, in honour of Apollo. The first Author of this Custom was Theseus, who, being sent with the rest of the Athenian Youths into Crete, to be devour'd by the Minotaur, made a Vow to Apollo, that if He would grant them a safe return, they would make a solemn Voy∣age to his Temple at Delos every Year. This was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Persons employ'd in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the name of the Island, the Chief of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Ship in which they

went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the very same that carrried The∣seus and his Companions to Crete; being (saith Plutarch) preserv'd by the Athenians till Demetrius the Phalerean's time, they restoring al∣ways what was decay'd, and changing the old and rotten Planks for those that were new and entire; insomuch, that it furnish'd the Philo∣sophers with matter of Dispute, Whether after so many Reparations and Alterations it might still be call'd the same individual Ship; and serv'd as an Instance to illustrate the Opinion of those, that held the body still remain'd the same numerical substance, notwithstand∣ing the continual decay of old parts, and acquisition of new ones, through the several Ages of Life; for which reason Callimachus (a) 1.283 calls it's Tackle everliving,

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

To great Apollo's Temple ev'ry year, The sturdy Theoris th' Athenians send, Yet spight of envious Time, and angry Seas The Vessel ever whole will be.

Mr. Dechair.

The beginning of the Voyage was computed from the time that A∣pollo's Priest first adorn'd the Stern of the Ship with Garlands, saith Plato (b) 1.284; and from that time they began to cleanse and lustrate the City; and it was held unlawful to put any Malefactor to death till it's return; which was the reason that Socrates was repriev'd thirty days after his condemnation, as we learn from Xenophon (c) 1.285. The Theori wore Garlands of Laurel upon their Heads, and were accom∣panied by two of the Family of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who were appointed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at Delos for that Year, of which Office I have already treated. Before them went certain Men with Axes in their Hands, in shew as if they design'd to clear the Ways of Robbers; in memory, that Theseus, in his Journey from Troezen to Athens, free'd the Countrey from all the Robbers that infested those Parts. To this Custom Aeschylus (d) 1.286 seems to allude, when he saith,

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

Mov'd with a Sense of Piety To Him th' Athenians do repair,

Still as they on their Journey go, Whatever Parts infested be With Robbers cruel Outrages, Setting 'em free. —

Mr. Dechair.

When they went thither they were said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to ascend; when they return'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to descend. When they arriv'd, they of∣fer'd Sacrifice, and celebrated a Festival in Honour of Apollo: this done, they repair'd to their Ship, and sail'd homewards. At their re∣turn, all the People ran forth to meet them, opening their Doors, and making Obeysance as they pass'd by; the neglect of which respect makes Theseus complain in Euripides (a) 1.287,

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

My scornfull Citizens I find neglect, Rushing to crow'd about the op'ned Doors, And pay Me that Respect which is decree'd For one that from the Embassie returns.

Mr. Dechair.

The next Oracle I shall speak of, is that of Apollo Didymaeus, so nam'd (b) 1.288 from the double light imparted by him to Mankind, the one directly and immediately from his own Body, which causeth the Day; the other, mediately, and by reflection from the Moon, which enlightneth the Night. The place of it was also call'd Didyma, and belong'd to the Milesians. It was also call'd the Oracle of the Bran∣chidae, and Apollo himself was call'd Branchides, from Branchus, who was reputed the Son of Machareus, but begotten by Apollo; for it was no unusual thing for the ancient Heroes to be call'd the Sons of two Fathers, the one Mortal, who was always their Mothers Hus∣band; the other some lascivious Deity, that had fallen in Love with her: so Hercules was reputed the Son of Iupiter and Amphitryon; He∣ctor of Priamus and Apollo, with many others. This Branchus having on a certain time kiss'd Apollo, receiv'd from him a Crown and Sce∣pter, together with the gift of Prophesy, and presently after disap∣pear'd. Some time after, a magnificent Temple was erected in honour of Him, and dedicated to Him and Apollo; whence Statius saith he was

— patrioque aequalis honori.

In honour equal to his Father Phoebus.

(e) 1.289

Others derive the Name from Branchus, a The••salian Youth, belov'd by Apollo, who receiv'd him into his own Temple, and commanded that Divine honours should be paid him after Death. But Ste∣phanus the Byzantian (a) 1.290 telleth us, that this Oracle was sacred to Iupiter and Apollo, and perhaps it might belong to all three.

In the time of the Persian War (b) 1.291, this Temple was spoil'd and burn'd, being betray'd into the Hands of the Barbarians by the Bran∣chidae, or Priests that had the care of it; but they, conscious of their own wickedness, and fearing least they should meet with condign Punishment, desired of Xerxes, that as a requital of their Service, he would grant them a Habitation in some remote part of Asia, whence they might never return into Greece, but live secure, being plac'd beyond the reach of Justice; Xerxes granted their Request; whereupon, not∣withstanding a great many unlucky Omens appear'd to them, they founded a City, and call'd it after their ancient name, Branchidae. But for all this, they could not escape Divine Vengeance, which was inflicted on their Children by Alexander the Great, who, having conquer'd Darius, and possess'd himself of Asia, utterly demolish'd their City, and put all it's Inhabitants to the Sword, as detesting the very Posterity of such impious Wretches.

The Persians being vanquish'd, and Peace restor'd to Greece (c) 1.292, the Temple was rebuilt by the Milesians, with such magnificence, that it surpass'd all the other Grecian Temples in Bigness, being rais'd to such a bulk, that they were forc'd to let it remain uncover'd; for the compass of it was no less than that of a Village, and contained, at least, four, or five Stadia.

Another of Apollo's Oracles, we read of in Abae, a City of Phocis, mention'd by Herodotus (d) 1.293, and Stephanus the Byzantian (e) 1.294; by the latter of which we are told, it was more ancient then the Delphiaen. Sophocles (f) 1.295 also hath taken notice of 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 〉.

Hence all Religion, now I will no more Trouble that hallow'd Fane, which equally Parts the divided Earth, no Journies make To Abae for the Answers of a God; In vain 'tis to be good.

Mr. Dechair.

The Scholiasts on this place are of opinion, that Abae was a City in Lycia, but are sufficiently refuted by the testimonies already cited.

At Clar••s, a City of Ionia, not far from Colophon, there was another Oracle sacred to Apollo, first instituted by Manto, the Daughter of Tiresias, who fled thither in the second Theban War, when the Epigoni, i. e. the Sons of those that were slain in the former War, invaded The∣bes, under the conduct of Al••maeon, in revenge of their Fathers Deaths. The Person that deliver'd Answers, was a Man, who was generally chosen out of some certain Families, and for the most part out of Miletus (a) 1.296: He was usually unlearn'd, and very ignorant, yet return'd the Oracles in Verses wonderfully satisfactory, and ada∣pted to the intention of the Enquirers; and this by the Virtue of a little Well, feign'd to have sprung out of the Tears of Manto, when she bewail'd the desolation of her Countrey: into this He de∣scended when any Man came to consult him; but paid dear for his Knowledge, for the Water was very prejudicial to his Health, and, as Pliny (b) 1.297 hath told us, a means to shorten his Life.

At Larissa, a Fort of the Argives, there was an Oracle of Apollo ••irnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Diras, a Region belonging to Argos. The Answers in this place were return'd by a Woman, who was for∣bidden the company of Men; every Month she sacrific'd a Lamb in the Night, and then, having tasted the Blood of the Victim, was immediately seiz'd with a Divine Fury.

Apollo had another famous Oracle at Eutresis, a Village in Boeo∣tia (c) 1.298, seated in the way between the Thespians, and Plataeans.

At Tegyrae, a City in Boeotia, there was an Oracle sacred to Te∣gyrean Apollo, which was frequented till the Persian War. but after that remain'd for ever filent (e) 1.299.

No less famous was Ptous, a Mountain in Boeotia, for the Oracles given by Apollo sirnam'd Ptous from that Place, where was a Temple de∣dicated to him. This Oracle ceas'd when Thebes was demolish'd by Alexander (d) 1.300.

Apollo, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Daphne his beloved Mistress, or ••he Laurel, into which she was transform'd, had an Oracle near the Castalian Fountain, the Waters of which were also endu'd with a pro∣phetick Virtue (f) 1.301.

Apollo was call'd Ismenius, from Ismenus a River, and Moun∣tain in Boeotia, in which he had a Temple, and gave Answers to those that came to enquire of him.

Pausanias (g) 1.302 hath told us of another place in Boeotia, where Apollo return'd Answers, viz. a Stone call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon which he had an Altar, erected out of the Ashes of Victims offer'd to him; whence he was call'd Spodius from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; i. e. ashes; whence for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pausanias must be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He did not here, as in other places signifie his will viva voce, but by Omens, in the observation of

which He instructed Persons appointed for that purpose; for this way of Divination also was in use amongst the Grecians, especially at Smyrna, saith my Author, where was a Temple built on the out∣side of the City-wall for that Purpose. Thus much of the Oracles of Apollo.

CHAPTER X. Of the Oracle of Trophonius.

TRophonius, the Son of Eresinus, and Brother of Agamedes (a) 1.303, be∣ing possess'd with an immoderate Thirst of Glory, built him∣self a Mansion under Ground, at Lebadea a City of Boeotia, into which when he enter'd, he pretended to be inspired with an ex∣traordinary Knowledge of future Events; but at length, either out of Design to raise in People an Opinion, that he was translated to the Gods, or being some way necessitated thereto, perish'd in his Hole (b) 1.304. Cicero (c) 1.305, giveth us a very different account of his Death, when he tells us, that Trophonius and Agamedes, having built Apollo's Temple at Delphi, requested of the God, that, as a Recompence for their Labour, he would give them the best Thing that could happen to Man; Apollo granted their Petition, and promis'd them, that what they desired should be effected the third Day after; according∣ly, on that Day in the Morning they were found dead. Several other Fables concerning him, and the manner of his Death you may find in the Scholiast upon the Clouds of Aristophanes.

However that be, Trophonius had divine Honours paid him af∣ter Death, and was worshipp'd by the name of Iupiter Trophonius (d) 1.306; nor was it a thing unusual for Men Deified to be honour'd with the name of a God, I might give you several instances of the same Nature, but one shall suffice for all, viz. that of Agamemnon, who was worshipp'd at Sparta by the name of Iupiter Agamemnon, as Lycophron witnesseth (e) 1.307,

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

Then shall my Husband, whom a Captive Bride I now obey as my superiour Lord,

By subtle crafty Spartans Iove be call'd, And worshipp'd so, from their Posterity Receiving greatest Honours. —

Mr. Dechair.

Which words Cassandra speaks of Agamemnon, whose Captive and Concubine she was after the Destruction of Troy.

This Oracle came first into repute on this Account: On a time, when for the space of two years there had been no Rain in Boeotia, all the Cities of that Countrey, with a joynt consent, appointed chosen Persons to go to Delphi, there to pay their Devotions to Apollo, in the Name of their Countrey, and desire his Advice and Assistance: The God accepted their Piety, but return'd them no other Answer, than that they should go home, and consult Trophonius at Lebadea. The Embassadors immediately obey'd, and repair'd to Lebadea, still remaining as much in the dark, as at the first; there being not the least Sign or Foot-step of any Oracle in that place: at length, when they had search'd a long time to no purpose, and began to despair of success, one Saon an Acrephian, the Senior of all the Embassadors, espy'd a swarm of Bees, and immediately took up a resolution to follow them; by this means he came to a Cave, into which he had no sooner enter'd, but by some evident tokens perceiv'd, that in that place was the Oracle, Apollo had commanded them to enquire of. Upon this he pay'd his Devotion to Trophonius, and receiv'd from him a well-come, and satisfactory Answer, together with Instructions in what Manner, and with what Rites and Ceremonies he would have those that should come for Advice, to approach him (a) 1.308.

The Place of this Oracle was under the surface of the Earth, and therefore it was commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Persons that consulted it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the way to it was a Descent. Concerning it, there are innumerable Fables, which it would not be worth the while to mention in this place; I shall therefore pass them by, only giving you the Accounts Pausanias and Plutarch have left of it; the former of which consulted it in person, and thereby had opportunity of being an Eye-witness of what he reports. His words are thus translated by Mr. Abel:

Whosoe're's exigencies oblige him to go into the Cave, must in the first place make his abode for some set-time in the Chappel of Good Genius and Good Fortune; during his stay here, he abstains from hot Baths, and employs himself in performing other sorts of Atonements for past offences; he is not wholly debarr'd bathing, but then it must only be in the River Hercynna, having a suffi∣cient sustenance from the Leavings of the Sacrifices. At his going down he sacrificeth to Trophonius and his Sons, to Apollo, Saturn and Iupiter, (who hath the title of King) to Iuno Heniocha, and Ceres, call'd Europa, reported to be Trophonius's Nurse. There's a

Priest stands consulting the Bowels of every Sacrifice, who accord∣ing to the Victims's aspects, prophesies whether the Deity will give an auspicious and Satisfactory Answer. The Entrails of all the Sacrifices con••er but little towards the Revealing of Tropho∣nius's Answer, unless a Ram, which they offer in a Ditch, to Aga∣medes, with supplication for success, that night on which they de∣scend, presents the same Omens with the former; on this depends the Ratification of all the rest, and without it their former Obla∣tions are of none effect: if so be this Ram doth agree with the former, every one forthwith descends, back'd with the eagerness of good Hopes; and thus is the Manner: Immediately they go that night along with the Priests to the River Hercynna, where they are anointed with Oyl, and washt by two Citizen's Boys, aged about thirteen years, whom they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Mercuries; these are they, that are employ'd in washing whoever hath a mind to consult; neither are they remiss in their Duty, but, as much as can be expected from Boys, carefully perform all things necessary. Having been washt, they are not straightway conducted by the Priests to the Oracle, but are brought to the River's Rises, which are adjacent to one another: here they must drink a dose of the Water of it, call'd Lethe, or Oblivion, to deluge with oblivion all those things, which so lately were the greatest part of their concerns. After that, they take the Water of Mnemosyne, viz. Re∣membrance, to retain the remembrance of those things, that shall be exhibited to them in their Descent; amongst which is expos'd a Statue, adorn'd with that admirable carving, that it's set up by the People for Daedalus's workmanship; whereupon they never ex∣hibit it, unless to Descendants: to this therefore, after some vene∣rable obeysance, having mutter'd over a Prayer or two, in a linnen Habit set off with Ribbands, and wearing Pantofles, agreeable with the fashion of the Countrey, they approach the Oracle, which is situated within a Mountain near a Grove, the foundation of which is built spherical-wise, of white stone, about the size, in circumference, of a very small Threshing-floor, but in heighth scarce two cubits, supporting brazen Obeliscs, encompass'd round with ligaments of brass, between which there are doors that guide their passage into the midst of the Floor, where there's a sort of a Cave, not the product of rude Nature, but built with the nicest accuracy of Me∣chanism and Proportion; the Figure of this Workmanship is like an Oven, it's breadth diametrically (as nigh as can be guest) about nine cubits, it's depth eight, or thereabouts; for the guidance to which there are no stairs, wherefore 'tis requir'd that all comers bring a narrow and light Ladder with them, by which when they are come down to the bottom, there's a Cave between the Roof and the Pavement, being in breadth about two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in heighth not above one; at the mouth of this, the Descendant having brought with him Cakes dipt in Honey, lies along on the

ground, and shoves himself Feet foremost into the Cave; then he thrusts in his Knees, after which the rest of his Body is rowl'd along, by a force not unlike that of a great and rapid River, which over∣powring a Man with it's vortex, tumbles him over Head and Ears. All that come within the approach of the Oracle, have not their Answers reveal'd the same way: some gather their Resolves from outward appearances, others by word of mouth; they all return the same way back, with their Feet foremost. Among all that have descended, 'twas never known that any was lost, except one of the Live-guard of Demetrius; and besides 'tis credible the reason proceeds from the neglect of the Rituals in his descent, and his ill design; for he went not out of necessity to consult, but out of an avaricious humour, for the sacrilegious conveyance back of the Gold and Silver, which was there religiously bestow'd; where∣fore 'tis said, that his Carcase was thrown out some other way, and not at the Entrance of the sacred Shrine. Among the va∣rious Reports that flie abroad concerning this Man, I've deliver'd to Posterity the most remarkable. The Priests, as soon as the Con∣sultant is return'd, place him on Mnem••syne's Throne, which is not very far from the Shrine; here they enquire of him, what he had seen, or heard; which when he hath related, they deliver him to others, who (as appointed for that Office) carry him stupify'd with amaze∣ment, and forgetful of himself, and those about him, to the Chappel of Good Genius and Good Fortune, where he had made his former stay at his going down; here, after some time, he's restor'd to his former Senses, and the chearfulness of his Visage returns again. What I here relate, was not receiv'd at second-hand, but either as by ocular demonstration I have perceiv'd in others; or what I've prov'd true by my own Experience; for all Consultants are oblig'd to hang up engrav'd on a Tablet, what they have seen, or heard.

Thus far Pausanias. Plutarch's Relation concerns the Appearances exhibited to Consultants; which, tho' they were various, and sel∣dom the same, being it is a remarkable Story, I will give it you, as it is translated by the same Hand.

Timarchus, being a Youth of Liberal Education, and just ini∣tiated in the Rudiments of Philosophy, was greatly desirous of knowing the Nature and Efficacy of Socrates's Daemon; wherefore com∣municating his project to no Mortal Body but Me and Cebes, after the performance of all the Rituals requisite for Consultation, He descended Trophonius's Cave; where having stay'd two nights and one day, his return was wholly despair'd of, insomuch that his Friends bewail'd Him as dead: in the Morning He came up very brisk, and in the first place pay'd some venerable acknowledgments to the God; after that, having escap'd the staring Rout, He laid open to us a prodigious Relation of what he had seen or heard, to this purpose: In his Descent, he was beset with a caliginous Mist, upon which he pray'd, lying prostrate for a long time, and

not having Sence enough to know whether he was awake, or in a dream, He surmises, that he receiv'd a blow on his Head, with such an ecchoing violence, as dissever'd the Sutures of his Skull, thro' which his Soul migrated; and being disunited from the Bo∣dy, and mixt with bright and refin'd Air, with a seeming con∣tentment, began to breath for a long time. and being dilated like a full Sail, was wider than before. After this, having heard a small noise, whistling in his Ears a delightsom sound; he lookt up, but saw not a spot of Earth, only Islands reflecting a glimmering flame, interchangeably receiving different colours, according to the various degrees of Light. They seem'd to be of an infinite num∣ber, and of a stupendious size, not bearing an equal parity be∣twixt one another in this, tho' they were all alike, viz. globular: it may be conjectur'd, that the circumrotation of these mov'd the Aether, which occasion'd that Whistling, the gentle pleasantness of which bore an adaequate agreement with their well-tim'd motion. Between these there was a Sea, or Lake, which spread out a Sur∣face, glittering with many Colours, intermixt with an azure; some of the Islands floated in i••'s Stream, by which they were driven on the other side of the Torrent; many others were carry'd to and fro, so that they were well-night sunk. This Sea, for the most part, was very shallow and fordable, except towards the South, where 'twas of a great depth; it very often ebb'd and flow'd, but not with a high Tide; some part of it had a natural Sea-colour, untainted with any other, as miry and muddy as any Lake.: The rapidness of the Torrent carry'd back those Islands from whence they had grounded, not situating them in the same place as at first, or bring∣ing them about with a circumference; but in the gentle turning of them, the Water makes one rising Rowl: betwixt these, the Sea seem'd to bend inwards about (as near as he cou'd guess) eight parts of the whole. This Sea had two mouths, which were In∣lets to boisterous Rivers, casting out fiery foam, the flaming bright∣ness of which cover'd the best part of it's natural Azure. He was very much pleas'd at this Sight, until he lookt down, and saw an im∣mense Hiatus, resembling a hollow'd Sphere, of an amazing and dreadful profundity; it had darkness to a miracle; not still, but thicken'd, and agitated: here he was seiz'd with no small fright, by the astonishing hubbubs, and noises of all kinds, that seem'd to arise out of this hollow, from an unfathomable bottom, viz. he heard an infinity of Yells and Howlings of Beasts, Cries and Bawlings of Children, confus'd with the Groans and Outrages of Men and Women. Not long after, he heard a voice invisibly pro∣nounce these words…

What follows is nothing but a prolix and tedious Harangue up∣on various subjects. One thing there is more especially remarkable in this account, viz. That he makes Timarchus to return from Con∣sultation with a brisk and chearful countenance, whereas 'tis com∣monly reported, that all the Consultants of this Oracle became pensive

and melancholy; that their Tempers were sowr'd, and their Counte∣nances, however gay and pleasant before, rendred dull and heavy; whence of any Person dejected, melancholy, or too serious, it was usually said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. He has been consulting the Oracle of Trophonius. But this is only to be understood of the Time immediately ensuing Consultation; for, as we learn from Pausanias, all Enquirers recover'd their former chearfulness in the Temple of Good Ge∣nius and Good Fortune.

CHAPTER XI. Of other Grecian Oracles.

AMphiaraus was the Son of Oïcleus, and married Eriphyle the Si∣ster of Adrastus, King of Argos; he was an excellent Sooth∣sayer, and by his Skill foresaw that it would prove fatal to him, if he engag'd himself in the Theban War. Wherefore, to avoid inevi∣table destruction, He hid himself, but was discover'd by his Wife Eriphyle, whom Polynices had corrupted with a Present of a golden Chain. Being discover'd, he was oblig'd by Adrastus to accom∣pany the Army to Thebes, where it happened to Him as He had foretold; for, together with his Chariot and Horses, he was swal∣low'd up by the Earth. Whence Ovid saith of him,

Notus humo mersis Amphiaraus equis.

Some say this Accident happen'd in the way betwixt Thebes and Chal∣cis, and for that reason the place is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Chariot, to this day, saith Pausanias (a) 1.309.

After his Death, he was honoured with Divine Worship; first by the Oropians, and afterwards by all the other Grecians: And a stately Temple, with a Statue of white Marble, was erected to him in the place where he was swallow'd up, saith my Author, being about XII Stadia distant from Oropus, a City in the confines of Attica and Boeotia, which for that reason is sometimes attributed to both Coun∣tries. There was also a remarkable Altar, dedicated to him in the same place; it was divided into five parts: The first of which was sacred to Hercules, Iupiter, and Paeonian Apollo: The second to the Heroes, and their Wives: The third to Vesta, Mercury, Amphiaraus, and the Sons of Amphilochus, (for Alcmaeon, the Son of Amphiaraus, was not allow'd to partake of any of the Honours pay'd to Am∣philochus, or Amphiaraus, because he slew his Mother Eriphyle) The fourth to Venus, Panac••a, Iason, Hygia, and Paeonian Minerva. The fifth part to the Nymphs, Pan, and the Rivers Achelous, and Cephisus.

Answers were not deliver'd, as those of Apollo, by a Pythonissa, but in Dreams: Iophon the Gnosian, who publish'd the ancient Oracles in Heroick Verses, reports, That Amphiaraus return'd an An∣swer to the Argives in Verse; but my Author herein contradicteth him, and reports farther, that it was the general opinion, that only those, who were inspir'd by Apollo, gave Answers after that manner; whereas all the rest made Predictions either by Dreams, or the Flight of Birds, or the Entrails of Beasts. He adds, for a confirmation of what he had said before, viz. that these Answers were given in Dreams, That Amphiaraus was excellently skill'd in the Interpretation of Dreams, and Canoniz'd for the Invention of that Art.

They that came to consult this Oracle, were first to be purify'd by offering Sacrifice to Amphiaraus, and all the other Gods, whose Names were inscrib'd on the Altar: (a) 1.310 Philostratus adds, they were to fast 24 hours, and abstain three days from Wine. After all, they offer'd a Ram in Sacrifice to Amphiaraus; then went to sleep, lying upon the Victim's Skin, and in that posture expected a Revelation by Dream. In the same manner did the People of Apulia Daunia expect Answers from Podalirius, who died there, and return'd Prophetick-dreams to those that came to enquire of him: whoe're consulted him, was to sleep upon a Sheep's skin at his Altar, as we learn from these words of Lycophr••n (b) 1.311,

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

They, whose aspiring Minds curious to pry Into the Mystick Records of Events, Ask aid of Podalirius, must sleep Prostrate on Sheep-skins at his hallow'd Fane, And thus receive the true Prophetick Dreams.

Mr. Hutchin.

To return. All Persons were admitted to this Oracle, the Th••∣bans only excepted, who were to enjoy no benefit from Amphia∣raus in this way: for, as Herodotus reporteth (c) 1.312, He gave them their option of two Things, viz. His Counsel and Advice, to direct them in time of Necessity; or his Help and Protection, to defend them in time of Danger; telling them they must not expect both: whereupon they chose the latter, thinking they had a greater need of Defence, than Counsel, which they could be sufficiently furnish'd with by Delphian Apollo.

This Oracle was had in very great esteem: Herodotus (d) 1.313 reckons it amongst the five principal ones of Greece, consulted by Croesus, be∣fore his Expedition against Cyrus; viz. the Delphian, Dodonaean, Am∣phiaraus's,

Trophonius's, and the Didymaean; and Valerius Maximus (a) 1.314 saith, it was not inferiour either to the two first of those already mention'd, or that of Iupiter Hammon.

Near the Temple was the Fountain, out of which Amphiaraus ascended into Heaven, when he was receiv'd into the number of the Gods, which for that reason was call'd by his Name; it was held so sacred, that it was a Capital crime to employ the Waters of it to any ordinary use, as washing the hands, or Purification; nay it was unlawful to offer Sacrifice before it, as was usual at other Fountains: The chief, and perhaps only use it was employ'd in, was this, viz. they that by the advice of the Oracle had recover'd out of any Disease, were to cast a piece of coyn'd Gold, or Silver into it; and this (b) 1.315 Pausanias tells us was an ancient Custom, and deriv'd from the primitive Ages.

At Pharae, a City of Achaia, Answers were given by Mercurius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so nam'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Market-place, where was a Statue of stone erected to him, having a Beard, which seems to have been a thing unusual in his Statues; before it was plac'd a low Stone-altar, upon which stood brazen Basons soldered with Lead. They that came for Advice, first offer'd Frankincense upon the Altar, then lighted the Lamps, pouring Oyl into them; after that, they offer'd upon the right side of the Altar a piece of Money, stamp'd with their own Coun∣trey-impression, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then propos'd the Questions they desir'd to be resolv'd in, placing their Ear close to the Statue, and after all departed, stopping both their Ears with their Hands, till they had pass'd quite through the Market-place; then they pluck'd away their Hands, and receiv'd the first Voice that presented it self, as a Di∣vine Oracle. The same Ceremonies were practic'd in Aegypt, at the Oracle of Serapis, as (c) 1.316 Pausanias hath reported.

(d) 1.317 At Bura in Achaïa, there was an Oracle of Hercules, call'd from that City Buraicus; the place of it was a Cave, wherein was Her∣cules's Statue: Predictions were made by throwing Dice. They that consulted the God, first address'd themselves to him by Prayer; then taking four Dice, out of a great heap that lay ready there, they threw them upon the Table; all the Dice had on them certain peculiar marks, all which were interpreted in a Book kept for that purpose; as soon therefore as they had cast the Dice, they went to the Book, and there found every Man his Doom.

At Patrae, (e) 1.318 a City on the Sea-coast of Achaia, not far from the Sacred Grove of Apollo, there was a Temple dedicated to Ceres, in which were erected three Statues, two to Ceres and Proserpina, stand∣ing; the third to Earth, sitting upon a Throne. Before the Temple there was a Fountain, in which were deliver'd Oracles, very famous for the truth of their Predictions. These were not given upon every account, but concern'd only the Events of Diseases. The manner of

consulting was this; They let down a Looking-glass by a small cord into the Fountain so low that the bottom of it might just touch the surface of the Water, but not be cover'd by it; this done, they offer'd Incense and Prayers to the Goddess; then looked upon the Glass, and from the various Figures and Images represented in it, made Conjectures concerning the Patient.

(a) 1.319 At Troezen, a City of Peloponnesus, there was an old Altar de∣dicated to the Muses and Sleep, by Ardalus, one of Vulcan's Sons; who was the first Inventor of the Flute, and a great Favourite of the Muses, who from him were call'd Ardalides. They that came for Ad∣vice, were oblig'd to abstain certain days from Wine. Afterwards they lay down by the Altar to sleep, where, by the secret Inspiration of the Muses, proper Remedies for their Distempers were reveal'd to them.

(b) 1.320 At Epidaurus, a City of Peloponnesus, there was a Temple of Aescu∣lapius, famed for curing Diseases; the Remedies of which were re∣veal'd in Dreams. When the Cure was perfected, the Names of the diseased Persons, together with the manner of their Recovery, were registred in the Temple. This God was afterwards translated to Rome, by the Command of Delphian Apollo, who told them, that was the only way to be free'd from the Plague, which at that time rag'd exceedingly amongst them: whereupon they sent Embassadours to Epidaurus, to desire the God of them; but the Epidaurians being un∣willing to part with so beneficial a Guest, Aesculapius of his own accord, in the shape of a great Serpent, went straight to the Roman ship, where he repos'd himself, and was with great veneration con∣vey'd to Rome, where he was receiv'd with great joy; and having deliver'd them from the Distress they lay under, was honour'd with a Temple in the little Island, encompass'd by the River Tibur, and worshipped in the same Form he had assum'd. This Story is related by Pliny (c) 1.321, and Ovid (d) 1.322.

At Amphiclea, call'd by Herodotus Ophitca, by Stephanus Amphicaea, there was a Temple sacred to Bacchus, but no Image, at least, none expos'd to publick view. To this God, saith Pausanias (e), the Am∣phicleans ascribe both the Cure of their Diseases, and the Foretelling of future Events; the former he effected by revealing proper Reme∣medies in Dreams; the latter, by inspiring into his Priests Divine Knowledge.

Strabo, in his Description of Corinth, telleth us, Iuno had an Oracle in the Corinthian Territories, in the way between Lechaeum and Pagae.

There was also in Laconia, a Pool sacred to Iuno, by which Pre∣dictions were made after this manner: They cast into it Cakes made of Bread-corn; if these sunk down, good; if not, something dreadful was portended.

(f) 1.323 Coelius Rhodiginus telleth us out of Philostratus, that Orpheus's Head at Lesbos, gave Oracles to all Enquirers, but more especially to the

Grecians; and told them, That Troy could not be taken without Her∣cules's Arrows: He adds, that the Kings of Persia and Babylon, often sent Embassadors to consult this Oracle, and particularly Cyrus, who being desirous to know by what death he was to die, receiv'd this Answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. My Fate, O Cyrus, is decreed you. Whereby it was meant he should be Beheaded; for Orpheus suffer'd that death in Thrace, by the fury of the Women, because he pro∣fess'd an hatred and aversion to the whole Sex: his Head being thrown into the Sea, was cast upon Lesbos, where it return'd answers in a Cavern of the Earth. There were also Persons initiated into Orpheus's My∣steries, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who assur'd all those that should be ad∣mitted into their Society, of certain Felicity after Death: which when Philip, one of that order, but miserably poor and indigent, boasted of, Leotychidas the Spartan reply'd, Why do not you die then, you Fool, and put an end to your Misfortunes, together with your Life? At their Initiation, little else was requir'd of them, besides an Oath of Secrecy.

In Laconia, in the way betwixt Oebylus and Thalamiae, (a) 1.324 Pausa∣nias saith, there was a Temple and Oracle of Ino, who gave An∣swers by Dreams, to those that enquir'd of her.

(b) 1.325 Plutarch maketh mention of another famous Oracle in Laco∣nia, at the City Thalamiae, which was sacred to Pasiphae, who, as some say, was one of the Daughters of Atlas, and had by Iupiter a Son call'd Ammon. Others are of opinion it was Cassandra, the Daugh∣ter of King Priamus, who dying in this place, was call'd Pasiphae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from revealing Oracles. Others will have it, that this was Daphne, the Daughter of Amyclas, who flying from Apollo, was transformed into a Lawrel, and honour'd by that God with the Gift of Prophesy. This Oracle, when Agis, King of Sparta, endeavour'd to reduce the Spartans to their ancient manner of Living, and put in force Lycurgus's old Laws, very much countenan∣ced and encouraged his▪ Undertaking, commanding the People to return to their former State of Equality. Again, when Cleomenes made the like Attempt, it gave the same Advice, in this manner, as my Author relates the Story (c) 1.326: About that time, saith he, one of the Ephori, sleeping in Pasiphae's Temple, dream'd a very surprizing Dream; for he thought he saw the four Chairs remov'd, where the Ephori us'd to sit and hear Causes, and one only plac'd there; and whilst he wonder'd, he heard a Voice out of the Temple, saying, This is best for Sparta.

Upon the top of Cithaeron, a Mountain in Boeotia, was a Cave call'd Sphragidium, where many of the Inhabitants of that Countrey were inspir'd by the Nymphs, call'd Sphragitides, and thence nam'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d) 1.327, i. e. inspir'd by the Nymphs.

Ulysses had an Oracle amongst the Eurytanes, a Nation of Aetolia, as (a) 1.328 Aristotle is said to report by Tzetzes, in his Comment upon Lyco∣phron, who hath these words concerning Ulysses,

(b) 1.329 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Aetolian People the dead Prophet crown.

Several other Oracles we read of in Authors, as that of Tiresia••, and Aegeus, with others of less Repute; which for that reason I shall forbear to mention.

CHAPTER XII. Of Theomancy.

HAVING given you an Account of the most celebrated Oracles in Greece which make the first and noblest Species of Natural Di∣vination; I come now to the second, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a compound word, consisting of two parts, by which it is distinguish'd from all other sorts of Divination; by the former (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it is distinguish'd from Artificial Divination, which, tho' it may be said to be given by the Gods, yet does not immediately pro∣ceed from them, being the effect of Experience and Observation. By the latter (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it is oppos'd to Oracular Divination; for tho' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be a general Name, and sometimes signifie any sort of Divination; yet it is also us'd in a more strict and limited Sence, to denote those Predictions that are made by Men; and in this ac∣ceptation it is oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Scholiast upon Sophocles has observ'd (c) 1.330.

Thus much for the Name. As to the Thing, it is distinguish'd from Oracular Divination, (I mean that which was deliver'd by In∣terpreters, as at Delphi, for in others the Difference is more evident) because that was confin'd usually to a fixed and stated Time, and always to a certain Place; for the Pythia could not be inspired in any other place but Apollo's Temple, and upon the sacred Tripous; whereas the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were free and unconfin'd, being able (after the offering of Sacrifices, and the performance of the other usual Rites) to prophesie at any Time, or in any Part of the World.

As to the Manner of Receiving the Divine Inspiration, that was not always different; for not only the Pythia, but the Sibyls also, with many others, were possess'd with Divine fury, swelling with rage, like Persons distracted, and beside themselves. (a) 1.331 Virgil de∣scribes the Sibyll in this hideous posture,

—Cui talia fanti Ante fores subito non vultus, non color unus Non comtae mansére comae, sed pectus anhelum, Et rabie fera corda tument; majorque videri, Nec mortale sonans: afflata est numine quand•• Iam propiore Dei—

Thus at the Entrance spake the sacred Maid; And now no settl'd Air, or Feature staid Thro' the whole symmetry of her alter'd Face, For fleeting Colours seiz'd each other's place. But when the head-strong God, not yet appeas'd, With holy Phrensy had the Sibyl seiz'd, Terror froze up her grizly Hair; her Breast Throbbing with holy Fury, still exprest A greater horrour, and She bigger seems Swoln with th' Afflatus, whilst in Holy screams Sh' unfolds the hidden mysteries of Fate.

Mr. Hutchin.

Few that pretended to Inspiration, but raged after this manner, foaming and yelling, and making a strange, terrible noise; sometimes gnash∣ing with their Teeth, shivering and trembling, with a thousand other antick Motions: and therefore some will have their Name (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be derived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from being mad.

Other Customs also they had common to them, with the Pythia; I shall only mention those about the Laurel, which was sacred to Apollo, the God of Divination, ever since the Death and Metamor∣phosis of his Beloved Daphne, and thought to conduce very much to Inspiration, and therefore call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prophetick Plant; whence Claudian saith of it,

—Venturi praescia Laurus.

The Laurel skill'd in Events.

With this therefore they us'd to crown their Heads, as Euripides (b) 1.332 saith of Cassandra. And Aeschylus (c) 1.333 also agrees with him herein, when he saith of her,

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

Her Hand a Laurel-scepter grasp'd, her Neck The same Prophetick Plant with Garlands grac'd.

Where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he means a Staff of Laurel, which Prophets usu∣ally carried in their Hands; it was call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as we learn from Hesychius. Farther, it was usual for them to eat the Leaves of this Tree; and therefore (a) 1.334Lycophron saith of Cassandra,

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

The Mouth with Lauril-morsels often blefs'd, In Mystick words unriddl'd future Truths.

And the Sibyll in Tibullus speaks of it, as one of her greatest Pri∣vileges, placing it in the same rank with that of Virginity, a thing held by her very sacred, tho' not always observ'd by other Prophets; for Cassandra was Agam••mnon's Concubine; and tho' the condition of a Captive might lay some force upon her, yet 'tis agree'd by all, that Helenus married Andromache; and nothing is more commonly known, than that Blind Tiresias was led up and down by his Daughter Ma••••▪ But to return to the Sibyll: Her words in Tibullus are these,

—Sic usque sacras innoxia Laurus Ve••••ar, & aeternum sit mihi Virginitas.

With holy Laurel may I e're be fed, And live, and die an unpolluted Maid.

Thus much of these Prophets in general; I shall only add, that they, as also other Diviners, were maintain'd at Athens at the pub∣lick Charge, having their Diet allow'd in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Com∣mon Hall, as the Scholiast upon Aristophanes observes.

Of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there were three sorts among the Graecians, di∣stingush'd by three distinct manners of Receiving the Divine Afflatus.

One sort were possess'd with prophesying Daemons, which lodged with∣in them, and dictated what they should answer to those that en∣quired of them; or spoke out of the Bellies, or Breasts of the possess'd Persons, they all the while remaining speechless, and not so much as moving their Tongues, or Lips; or rather pronounc'd the Answe•• themselves, making use of the Members of the Daemoniac. These were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. possess'd with Daemons; and because the Spi∣rits either lodged, or spoke within their Bodies, they were also named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which Name was also attributed to the Daemons) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. This way of Prophe∣sying was practic'd also in other Countries, and particularly amongst the Iews, as also Necromancy: For the Prophet Isaiah denounceth

GOD's heavy Judgments upon those that made use of either of them. (a) 1.335 His words, as they are translated by the Seventy, run thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And if they say unto you, Seek unto them, whose speech is in their Belly, and those that speak out of the Earth, those that utter vain words, that speak out of their Belly: Shall not a Nation seek unto their God? why do they enquire of the Dead concerning the Living? To return: These Diviners were named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Eury∣cles, the first that practis'd this Art at Athens, as the Scholiast upon Aristophanes hath inform'd us, at these words,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.336.

Like that fantastick Divination, Which Eurycles of old did first invent, To enter Bellies, and from thence pronounce Ridic'lous Whims.—

Mr. Hutchin.

They were also call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Prophesying Daemon, as Hesychius and Suidas have told us: the same is mention'd in the Acts of the Apostles (c) 1.337, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Translators have rendred it thus: And it came to pass as we went to prayer, a certain Damsel possess'd with a Spirit of Di∣vination met us. But the Margin reads Python, instead of Divination, which is a general Name, and may be us'd in that place, as more intel∣ligible by the Vulgar. Plutarch in his Treatise about the Cessation of Oracles, saith these Familiar Spirits, were anciently call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in latter Ages:

It is absurd (saith he) and childish to suppose that God himself, like the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were formerly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but are now named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should en∣ter into the Bodies of Prophets, and make use of their Mouths and Voices, in pronouncing their Answers.

As to the Original of this Name (Python) there are various Con∣jectures; the most probable of which seems to be, That it was taken from Apollo Pythius, the God that presides over all sorts of Divination, and afterwards appropriated by Custom to this species; for so we find a great many Words of a general signification, in time made pecu∣liar

to some one part of what they signified before. To give you an Instance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among the ancient Greeks, was apply'd to all Kings, as well the just and merciful, as the cruel and whom we now call Tyrannicall; but in more Modern Ages, was appropriated to that lat∣ter sort, and became a Name of the greatest ignominy, and detestation. On the contrary, Words of a narrow and limited Sence, have some∣times passed their bounds, and taken upon them a more general and unconfined one: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which at first signified only that sort of Prophesying, that was inspired with Rage and Fury; being de∣rived (as Plato, and others after him will have it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from being Mad; and us'd by Homer (a) 1.338 in that sence, being set in oppo∣sition to some other ways of Divination, as that by Dreams, and Entrails, came at length to be a general Name for all sorts of Di∣vination.

The second Sort of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being such as pretended to what we also call Enthusiasm; and differed from the former, because they contain'd within them the Deity himself; whereas these were only governed, acted, or inspired by him, and instructed in the knowledge of what was to happen. Of this sort were Orpheus, Amphion, Musaeus, and several of the Sibylls.

A third sort were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or those that were cast into Trances or Exstasies, and so lay like Men dead, or asleep, deprived of all Sense and Motion, but after some time, (it may be Days, or Months, or Years, for Epimenides the Cretan is reported to have lain in this po∣sture LXXV Years) returning to themselves, gave strange and amusing Relations of what they had seen, and heard. For it was a vulgar Opi∣nion, that Man's Soul might leave the Body, and wander up and down the World; nay, and visit the place of the Deceased too, and see what was done there, and by converse with the Gods and Heroes, be instructed in things useful and necessary for the Conduct of Hu∣man Life. Plato, in the tenth Book of his Politicks, speaks of one Pamphilus, a Phaerean, that lay ten Days amongst the Carcasses of slain Men, and afterwards being taken up, and plac'd upon the Funeral-pile, to be burned, returned to Life, and related what places he had seen in Heaven, Earth, and Hell, and what was done there, to the astonishment of all that heard him. Plutarch also, in his Discourse concerning Socrates's Daemon, saith, it was reported of the Soul of Her∣modorus the Clazomenian, that for several Nights and Days, it would leave his Body, travel over many Countreys, and return after it had view'd things, and discours'd with Persons at a great distance; till at last, by the treachery of a Woman, his Body was delivered to his Enemies, who burn'd the House, while the Inhabitant was abroad. Several other Stories of the same nature, are recorded in History; which, whe••her true or false, it matters not much, since they were believ'd, and receiv'd as such.

Thus much for Natural Divination. I come in the next place to speak something of that, which is call'd Artificial: In doing which, because Divination, or Prediction by Dreams, bears a somewhat nearer Affinity to the Natural, than the rest, and is by some reckon'd amongst the Species of it, I shall therefore in the first place give you an Account of the Customs practis'd in it.

CHAPTER XIII. Of Divination by Dreams.

I Shall not in this place trouble you with the various Divisions of Dreams, which do not at all concern my present Purpose; my Design being only to speak of those, by which Predictions us'd to be made, commonly call'd Divine: and of these, there were three sorts.

The first was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the Gods, or Spirits in their own, or under any assumed Form, seem'd to converse with Men in their Sleep: Such an one was Agamemnon's Dream, at the be∣ginning of the second Iliad; where the God of Dreams, in the form of Nestor, adviseth him to give the Trojans Battle, and encou∣rageth him thereto, with the promise of certain Success and Victory. Such an one also was the Dream of Pindar, in which (as (a) 1.339 Pau∣sanias reports) Proserpina appeared to him, and complained he dealt unkindly by her, for that he had compos'd Hymns in honour of all the other Gods, and she alone was neglected by him: She added, that when he came into her Dominions, he should celebrate her Praises also. Not many Days after, the Poet died, and in a short time appear'd to an old Woman, a Relation of his, that us'd to em∣ploy a great part of her time, in reading and singing his Verses, and repeated to her an Hymn made by him upon Proserpina.

The second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is that wherein the Ideas, or Images of Things, that are to happen, are plainly and clearly represented; and when Things appear in their own shape and likeness: and this is by some call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Such an one was that of Alexander the Great, mention'd by (b) 1.340 Valerius Maximus, when he dreamed that he was to be murdered by Cassander: And that of Croesus, King of Ly∣dia, when he dreamed that his Son Atys, whom he design'd to suc∣ceed in his Empire, should be slain by an Iron Spear, as (c) 1.341 Herodotus ••elateth.

The third Species, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is that in which future Events are revealed, by certain Types and Figures; whence it is named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for an Allegory, as (a) 1.342 Heraclides of Pontus defines it, is a Figure, by which one Thing is express'd, and another signify'd. Of this sort was Hecuba's, when she dreamed, she had conceiv'd a Fire∣brand; and Caesar's, when he dreamed he lay with his Mother; where∣by was signified, he should enjoy the Empire of the Earth, the common Mother of all living Creatures. From this Species, those, whose Prosession it was to interpret Dreams, have desumed their Names, for they are call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Iudging of Dreams; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Prying and Looking into them; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were Conversant about them. To one of these three Sorts may all Prophetical Dreams be reduc'd; but the Di∣stinction of their Names is not always nicely, or critically observ'd.

The first Author of all Dreams, as well as other Divinations, was Iupiter, as I have already intimated,

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

For Dreams too come from Iove.

saith (b) 1.343 Homer. But this must not be understood, as if Dreams were thought immediately to proceed from Iupiter: It was below his Dignity to condescend to such mean Offices, and therefore Inferiour Deities were employ'd in these, and such like Ministrations.

To omit therefore the Apparitions of the Gods, or Spirits in Dreams, upon particular occasions, such as was that of (c) 1.344 Patroclus's Ghost to A••hilles, to desire his Body might be interr'd: The Earth was thought to be the cause of Dreams, saith Euripides (d) 1.345:

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

Hail reverend Earth, from whose prolifick womb Sable-wing'd Dreams derive their Birth.

Where the Scholiast gives this Reason for it, viz. That the Earth, by obstructing the passage of the Light of the Sun, causeth the Night, in which Dreams present themselves, and are upon that account im∣puted to the Earth, as their Mother. Or, that out of the Earth pro∣ceeds Meat, Meat causeth Sleep, (Sleep being nothing but the Liga∣tion of the exterior Senses, caus'd by humid Vapours ascending from the Stomach to the Brain, and there obstructing the Motion of the Animal Spirits, which are the Instruments of Sensation, and all other

Animal Operations) and from Sleep come Dreams; but these were esteem'd meer Chea••s, and Delusions, as Eustathius telleth us, in his Comment upon the nineteenth Book of Homer's Odys••es, not far from the end; and such as these he saith the Poet speaketh of, when he maketh Dreams to inhabit nigh the Ocean, the great Receptacle of the humid Element,

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

Near to that Place, where with impetuous force The rowling Ocean takes his rapid course, Near Phoebus's glitt'ring Gates, and that dark Cell, Which Dreams inhabit.—

Mr. Hutchin.

Others were ascribed to the Infernal Ghosts, as Virgil hath told us, at the end of his sixth Aeneid,

Sed falsa ad coelum mittunt insomniae Manes.

By this th' Infernal Deities conveigh Into the upper World phantastick Dreams.

Sophocles also beareth me witness herein, when he brings in Electra, saying that Agamemnon, out of a concern for Orestes and his Designs, haunted Clytaemnestra with fearful Dreams,

(a) 1.346 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For He, solicitous of those Affairs, In frightful Dreams doth Clytaemnestra haunt.

Others were imputed to Hecate, and to the Moon, who were Go••∣desses of the Night, and sometimes taken for the same Person; were suppos'd also to have a particular Influence, and to preside over all the Actions, and Accidents of the Night, and therefore invoked at Incantations, and other Night-mysteries, as I shall show after∣wards.

But the chief cause of all, was the God of Sleep, whose Habita∣tion, as (b) 1.347 Ovid describes it, was among the Cimmerii, in a Den dark as Hell, and in the way to it; around him lay whole swarms of Dreams of all sorts and sizes, which he sent forth when, and whither He pleased; but Virgil assigns to the false and deluding Dreams another place, upon an Elm at the entrance of Hell,

In medio ramos annosaque brachia pandit Ulmus opaca, ingens: quam sedem somnia vulgo Vana tenere ferunt, foliisque sub omnibus haerent (a) 1.348.

I' th' midst an ancient spreading Elm doth grow Whose clasping arms diffuse a shade below; And here, if Fables don't the World deceive, To ev'ry Branch, to ev'ry trembling Leaf Clings a phantastick Dream.—

Mr. Hutchin.

It may be, he supposes this to have been the Receptacle of some part of them, and the rest to accompany the God of Sleep. Ovid tells us He had three Attendants more ingenious than the rest, which could transform themselves into any Shape, and assume any Form; their Names were Morpheus, Phobetor, or Icelos, and Phantasus; the Employment of the first, was to counterfeit the forms of Men, the second imitated the likeness of Brutes, and the last of inanimate Creatures;

(b) 1.349 Excitat artificem, simulatoremque figurae Morphea, non illo jussus solertior alter Exprimit incessus. vultumque, sonumque loquendi; Adjicit & vestes, & consuetissima cuique Verba, sed hic solos homines imitatur. At alter Fit sera, fit volucris, fit longo corpore serpens, Hunc Icelon superi, mortale Phobetora vulgus Nominat. Est etiam diversae tertius ar••is Phantasos; ille in humum, saxumque, undamque, trabemque, Quaeque vacant animâ foeliciter omnia transit.

He rouz'd the Antick Fiend; than whom none can More subtly, or more lively mimick Man. The Beaux, the Clown, he'll in their Garbs express And set his Tongue to each Man's proper Phrase, Their Looks, tho' ne're so diff'rent, he can ape; But He's oblig'd t' assume an Human shape. The diff'rent shapes of Beasts a second bears, And now in snaky Wreathings he appears, A hissing Serpent; now again he seems A tim'rous Bird, thus mixes all extreams. Him Icelos th' Immortal Beings call, But Men Phobetor. Phantasus next, but He, distinct from these, Usurps the uncouth shapes of wither'd Trees, Of Stones, or other lifeless Substances.

Mr. Hutchin.

In Virgil, the God of Sleep descended from Heaven upon Palinu∣rus; which is not to be understood, as if Heaven was his proper Seat; but that he was sent thence, by some of the Etherial Gods, by whom He had been call'd thither: or else He is to be suppos'd to rove up and down through the Heavens, or Air, to disperse his Dreams among Men, as He sees convenient: (a) 1.350 Virgil's words are these,

—levis aethereis delapsus Somnus ab astris Aëra dimovit tenebrosum, & dispulit umbras; Te, Palinure, petens, Tibi tristia Somnia portans.

When nimble Sleep glides through the liquid Air, Dispells the Clouds, and makes the Skies more clear, Laden with fearful Dreams, which He doth bear For Thee, unhappy Palinurus—

Mr. Hutchin.

There was another Deity also, to whom the care of Dreams was committed, call'd Brizo, from the old Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifies to sleep: Coelius saith she was worshipped in the Island Delos, and had Boats full of all sorts of Things offer'd to her, except Fish. But she was thought rather to assist at the Interpretation of Dreams, than to be the efficient cause of them; and is therefore by Hesychius call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Account Coelius hath taken out of the eighth Book of Athenaeus, who adds farther, that they used to pray to her for the Publick Safety, and Prosperity; but more particularly, that she would vouchsafe to protect, and preserve their Ships.

Having treated of the reputed Authors of Dreams, I shall in the next place speak something of the Ways, by which they were suppos'd usually to come. Now these were two, one for delusive Dreams, which pass'd through a Gate of Ivory; and another for those that were true, and they pass'd through a Gate of Horn. Descriptions of these two Gates, you may find every where, both in the Greek and Latin Poets, all which I shall therefore omit, only giving you one, in each Tongue: the first is that of (c) 1.351 Homer, whe••e speaking of Dreams, he saith,

〈 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 〉.

The second shall be that of (d) 1.352 Virgil, imitated from the former, (b) 1.353

Sun: geminae Somni portae, quarum altera fertur Cornea, quâ veris facilis datur exitus Umbris: Altera candenti perfecta nitens elephanto, Sed falsa ad Coelum mittunt insomnia Manes.

Vain, and phantastick are the Dreams, that fly Thro' the great Gate of polish'd Ivory, With senceless Whims these to our Heads repair, Gull us with golden Mountains in the Air: But when i' th' Morn we wake, our drowzy Eyes Big with th' expectance of the lovely Prize, With eager haste the giddy Phantasm flies. But no such Whims infest our easy Pate, When Sleep conveighs our Dreams thro' th' other Gate, Compos'd of polish'd Horn. For those from hence Are true prophetick Dreams, and full of solid Sence.

Mr. Hutchin.

In allusion to these Gates, Philostratus saith, they us'd to represent Dreams in a white Garment, wrapp'd over a black one, with a Horn in his Hand. And Eustathius, in his Comment upon the fore-mention'd Passage of Homer, hath made several Conjectures concerning it, most of which are so frivolous and trifling, that barely to mention them would be lost labour; and such as desire farther satisfaction, if they think it worth their while, may consult the Author.

The Time in which true Dreams were expected, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore Homer telleth us, that Penelope having an auspicious Dream about her Son Telemachus, who was travelling in search of his Father Ulysses, rejoyced the more, because it appear'd to her at that time,

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.354.

But when Penelope awak'd, her Breast With greater Joy and Gladness was possest, Because at Break of Day the Dream appear'd.

Mr. Hutchin.

What Time that was, Grammarians do not agree; some derive it (saith Eustathius) from the privative Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to walk, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to labour and toil, as tho' it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by Epen∣thesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as tho' it should signifie the dead of the Night, in which People neither labour, nor walk abroad. Others also think it may signifie

the middle, or depth of the Night, but for a different reason; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (say they) is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. thick, or close com∣pacted; and Hesiod hath us'd the word in this sence, when he saith,

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

That is, as Athenaeus expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thick Cake, such as the Shepherds, and Labouring Men eat. Others allow it the same Signification, but for a third reason; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (say they) accord∣ing to the Glossographers, amongst the Achaeans, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which fignifies the the midst, or height of any thing, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that part of Summer, when the Heat is most violent, Midsummer; and Men are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they are in their full Strength; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be the depth, or midst of the Night. But this Signification concerns not our present purpose, for I no where read, that Dreams had any whit the more credit, because they came in the dead of the Night. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore was us'd in another sence, for the time in which they us'd to milk Cattle, being derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to milk; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie the Morning, in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Evening milk∣ing-time: And that it was us'd in this sence, is evident from Homer's twenty-second Iliad, where he saith the Dog-star (which riseth a little before the Sun) appears 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· His words are these,

〈 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 〉 (a) 1.355.

—Rushing he shone, As when th' Autumnal Dog-star hast'ning on To seat himself 'fore Morning in the Skie, Darts down his blazing Beams from high; A dazling Lustre all around is seen, It burns the brightest in the heavenly Plain.

Mr. Dechair.

And that this was the Time, in which Dreams were thought to deserve ••reatest regard, (b) 1.356 Horace assures us,

Ast Ego quum Graecos facerem natus mare citra Versiculos, ve••uit me tali voce Quirinus, Post mediam noctem visus, quum somnia vera.

—Now being a Roman born, And Grecian Numbers once resolv'd to try Quirinus kindly did my Wish deny; Methought, the Night near spent, when Dreams are true, 'Twas at the dawn of Day, he came unto my view, And spoke such words as these.—

Mr. Dech••ir.

And Ovid was of the same opinion, when he said,

Namque sub Auroram jam dormitante lucernâ, Tempore quo cerni somnia vera solent.

Near Morn, when Lamps are dwindling out their Light, And seem to nod for sleep, that part of Night When Dreams are truest offer'd to our Sight.

Mr. Dechair.

Theocritus also agrees with them,

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

And now Aurora's just about t' appear, When surest Dreams do most excuse our Fear.

Mr. Dechair.

The reason of this Opinion was this, viz. They thought all the re∣mainders of the Meat upon their Stomachs might by that time be pretty well digested, and gone; for till then Dreams were believ'd rather to proceed from the Fumes of last-night's Supper, than any Divine, or Su∣pernatural Cause: and therefore Pliny tells us, a Dream is never true presently after Eating, or Drinking; and Artemidorus goes farther yet, when he saith, that there can small credit be given to a Morning Dream, if you have eat too plentifully the Night before; because all the Crudities cannot then be suppos'd to be carried off.

For that reason, they that desired a Prophetick Dream, us'd to take a special Care of their Diet, so as to eat nothing hard of Digestion, as Beans, or raw Fruit. Some, that they might be sure to be free from Fumes, and sleep with an empty Stomach, were so superstitious as to fast one Day before, and abstain from Wine for three. Fish is not soon, o•• eafily digested, and therefore ('tis probable) was thought to obstruct true Dreams; which seems to have been the reason why such quan∣tities of them were offer'd in Sacrifice to the Goddess Brizo; for it was

usual to offer to the Gods the things they had an especial kindness for, or a great aversion from; the former, because they were thought delightful, and acceptable to them; the latter, because they had ••n Antipathie against them, and therefore 'twas believed it afforded no small pleasure to see them burn and perish upon their Altars. (a) 1.357 Plutarch observes, that the Polypus's Head was prejudicial to those that desired Prophetical Dreams;

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

—I' th' Polypus's Head Something of Ill, something of Good is bred.

••ecause it is sweet and pleasant to the Taste, but disquieteth Men in ••heir Sleep, and maketh them restless, causing troublesom and anxious Dreams; and therefore he compares Poetry to it, because it containeth ••any things, as well profitable, as pleasant, to those that make a right Use of it; but to others is very prejudicial, filling their Heads with ••ain, if not impious Notions, and Opinions. In short, all things ••pt to burden the Stomach, to put the Blood into a Ferment, and ••he Spirits into too quick and agitated a Motion; all things apt to ••reate vain or strange Imaginations, to disturb Men's Rest, or any ••ay hinder the free and ordinary Operations of the Soul, were to ••e avoided; that so the Mind and Phantasy being pure, and with∣••ut any unnatural, or external Impressions, might be the fitter to re∣••eive Divine insinuations. Some choice there was also in the co∣••our of their Cloaths: for Suidas hath told us, it was most proper to ••eep in a white Garment, as if that could conduce to make the Dreams ••nd Visions the clearer.

Besides all this, (to omit those that expected Dreams from Amphia∣••••us, or other Deities, in an Oracular way, of which I have spoken in ••nother place) before they went to Bed, they us'd to sacrifice to Mer∣••••••y; so Calasiris in Heliodorus, after he had pray'd to all the rest of the Gods, calls upon Mercury, to give him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Night ••f good Dreams. Now you must know, Mercury was thought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Giver of Sleep, as Eustathius telleth us, and therefore ••••hey usually carved his Image upon the Bed's-feet, which were for that ••••ason call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word Homer hath made use of, when he ••ith that Vulcan caught Mars in bed with Venus,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.358.

Great massy Chains on ev'ry Bed-post round, With a resistless Force God Vulcan bound.

Again, in the twenty-third Book of his Odysses, he hath the same word,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.359 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—

Then having with his Rule first shap'd it out, H' a polish'd Bed-post made.—

Tho' others will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Prop, or Support, because by it the Bed was upheld, and supported. However that be, certain it is that one of Mercury's Employments was, to preside over Sleep, and Dreams, and the Night also, with all things that belongs to it •• for so Homer hath told us in his Hymn upon this God, wherein he call•• him

(b) 1.360 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—

A thieving God, a Cattle-stealer, one Whose Care are Dreams, and Noises in the Night.

After all this Preparation, they went to sleep, big with expectatio•• of knowing whatever they were solicitous, or concern'd about, be••o•••• the Morning: But if their Fate was revealed in obscure, or Allegor•• call Terms, so that themselves could not dive into their meaning, the•• an Interpreter must presently be consulted. The first of this kind, •• Pliny (c) 1.361 reports, was Amphictyon, Deucalion's Son: Pausanias (as I hav•• told you before) would have it to be Amphiaraus, who, he saith, ha•• Divine Honours paid him, for the Invention of that Art: but who ever was the Author of it, it is certain that, amongst the ancient Gr••••cians, it was had in very great Credit, and Reputation, as appears fro•• the number of Books written concerning it; for Geminus Pyrius com••pos'd three Books upon this subject, Artemon the Milesian two an•• twenty, beside Panyasis the Halicarnassean, Alexander the Myndian, Ph••••bus the Antiochian, Demetrius the Phalerean, Nicostratus the Ephesian, A••••tipho the Athenian; with others, whose Writings are still extant; su•••• are Artemidorus, Astrampsychus, Philo Iudaeus, Achines the Son of S••••••rimus, Nicephorus, &c. But for all this, it was never in so great reque•••• as the other Species of Divination; the many false and frivol•••• Dreams that happened to every Man, cast a suspicion upon all the re•••• and those that were nothing but delusions, made those that were 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Prophetical, to be call'd in question; and therefo•••• when the Heroe in (d) 1.362 Homer adviseth the Graecians to enquire of so•••• Prophet, what means they might use to appease the anger of the God

he speaks boldly, and without hesitation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Inspired Prophet; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or him that consulted the Entrails of Victims offered in Sacrifice (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie in that place) but when he comes to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Interpreter of Dreams, he's forc'd to make a sort of an Apology for what he saith, in this manner,

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

But come, let's call some Prophet here, or Priest, Or Dream-Interpreter, for sure, at least Some Dreams are sent from Iove.

Mr. Dechair

Whereby he anticipates a Question, that he foresaw might be propos'd to him thus: But why should we ask Counsel of one, whose business is only to expound fallacious, vain Delusions? why should we trust the safety of the whole Army in the Hands of a cunning, pretending Im∣postor? To this he answers, That indeed there were a great many false, and deceitful Dreams; but that it could not from thence be con∣cluded, that all Dreams were so: for, notwithstanding the many De∣lusions that appeared, yet for all that, some of them were true, and came from Iupiter, the common Father of all Prophetical Predictions, and therefore might be depended upon. After this manner Eusta∣thius has paraphrased the Poet's words. In later Ages Dreams came to be little regarded, except by old doting Women, who were very su∣perstitious in observing them, as (a) 1.363 Propertius gives us to understand, when he saith,

Quae mea non decies somnia versat anus?

A hundred times old Women have I told My frightful Dreams.

In more remote Ages, the People that lived near the Gades, and Boristhenes, and the Inhabitants of Telmissus, and Hybla Gereatis, a City belonging to the Cataneans, in Sicily, were famed for their Skill in this Art. The Signs by which they made Conjectures, would be too tedious to mention in this place; if any one has leisure, and va∣nity enough to employ himself in such solemn and ridiculous Fooleries, let him consult Artemidorus.

If Dreams contained in them any thing frightful and terrible, they us'd to disclose their Fears to some of the Gods, offering Incense, or some other Oblation; and praying, that, if Good was portended, it might be brought to pass: if the contrary, that the Gods would avert

whatever ill was boded by them. This telling of Dreams was not ap∣propriated to any particular Deity, for some would discover them to Hercules, others to Iupiter, as one doth in Plautus; however, because the Houshold-Gods were nearest at hand, and thought to have a particular Concern and Care for the Family, in which they were worshipp'd, it was therefore usual to declare Dreams to them, and particularly to Vesta, as you may learn from (a) 1.364 Propertius;

Vadit & hinc castae narratum Somnia Vestae, Quae sibi, quaeque mihi non nocitura ••orent.

Chaste Vesta too my Dreams she went to tell, Such Dreams, as both for You and Me were well.

Mr. Dechair.

Apollo also had a peculiar Right and Title to this Worship, under the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Averruncus, so called from avert∣ing Evils, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he presided over, and protected Houses, and therefore, as the old Scholiast upon Sophocles informs us, had Images erected to him in the Porches. Whence, in Sophocles's Ele∣ctra, Clytemnestra having seen a terrible Dream, calls upon her Woman thus,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.365.

Here, bring the Incense, Maid, for I intend To Phoebus strait t' address my self in Prayer, That he would free me from those aking Fears, Which pain my troubled Breast.—

Mr. Dechair.

And then she begins her Prayer,

〈 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 〉.

Great God Apollo, You who from all Harms Our Houses guard, attend my humble Prayer,

The Visions which were to my Fancy brought Last night in Dreams, if Good they do portend, Let me enjoy the same; if otherwise, My Enemies may they the Ill receive.

Mr. Dechair.

But before that, she had discovered her Fears to the Sun, for Chrysothemis tells Electra, she had come to the knowledge of her Dream by that means, being informed by one that overheard her,

(a) 1.366 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This I was told by one who present was, When to the Sun her Dream she did rehearse.

Mr. Dechair.

Both the Scholiasts upon that place tell us, that it was done con••ormably to the ancient Custom of relating Dreams to the Sun; and Tri∣c••••nius giveth this Reason for it, viz. That, because the Sun is contrary to the Night, he might avert, or expel all the Evils that proceeded from it. The same Custom we find also practis'd by Iphigenia in (b) 1.367 Eu∣ripides, with this difference, that she discloses her thoughts to the Hea∣vens, whereas Clytemnestra had done it to the Sun alone: Her words are these,

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

But what new Dreams this present Night affords, To th' Skie I'll tell, if that will benefit.

The doing this they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

But before they were permitted to approach the Divine Altars, they were oblig'd to purifie themselves from all the pollutions of the Night; and therefore in (c) 1.368 Aeschylus one saith,

〈 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 〉.

As first I rose, I to the Rivers went, And wash'd away those foul Impurities,

Which had my Body stain'd; this being done, I approach'd the holy Fanes, and offer'd up A Sacrifice to the Deliv'ring Gods.

Mr. Dechair.

(a) 1.369 Silius also mentioneth the same Custom,

—sub lucem ut visa secundent Oro coelicolas, & vivo purgor in amne.

I cleanse my self in running Streams, and pray My Dreams may lucky prove.

For it was unlawful to worship the Gods at any time, till they had pu∣rified themselves by Water, as I have told you before; but at this time it was more especially required. (b) 1.370 Persius adds farther, that it was usual amongst the Romans, to dip their Heads five times in the Water, before Morning-prayer,

Haec sancte ut poscas, Tiberino in gurgite mergis, Mane caput bis terque, & noctem flumine purgas.

And lest your Prayer shou'd speak a sinful Mind, You purge away the Filthiness you find Procur'd by Night; You to the Tiber go, And down into the Tide You flouncing bow Five times Your Head.—

Mr. Dechair.

CHAPTER XIV. Of Divination by Sacrifices.

DIVINATION by Sacrifices was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and was divided into different kinds, according to the diversity of the Materials offer'd to the Gods. For first they made Conjectures from Signs observ'd in the External Parts, and Motions of the Victim; then from it's Entrails, from the Flame in which it was consum'd, from the Cakes and Flower, from the Wine and Water, and several other Things, of which in their order.

First then, The Art, whereby Observations were made in killing, and cutting up the Victim, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Unlucky Omens were, when the Beast was drawn by force to the Altar, when it escap'd by the way, avoided the fatal Blow, did not fall down quietly, and without relu∣ctancy, but kick'd, leap'd up, or bellow'd, bled not freely, was long

a dying, shew'd any tokens of great pain, beat upon the ground, ex∣pir'd with Convulsions, or did any thing contrary to what usually happens at the slaughter of Beasts: These were thought to be certain Signs of the Divine Displeasure. But on the contrary, the Gods were judg'd to be propitious, and kindly to receive the Devotions paid to them, when every thing was carry'd on with Ease; when the Vi∣ctim went voluntarily, and without compulsion to the slaughter, en∣dur'd the Blow patiently, fell down quietly, bled freely, and expir'd without groaning. Somewhat also they observ'd in the wagging of his Tail; whence the Poet saith,

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

The Victim kindly waggs his Tail.

After this, the Victim being cut open, they made Observations from its Entrails, in which if all things were whole, and sound, had their Natural place, Colour, and Proportion, then all was well: but if any part was decay'd, or wanting, if any thing was out of Order, or not according to Nature, Evil was portended.

The first and principal part to be observ'd, was the Liver; for if that was corrupted, they thought that both the Blood, and all the rest of the Body must be so too; and therefore if it was found ve∣ry bad, they desisted immediately, nor caring what the other Parts might promise; such Signs were for that reason call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being such as hinder'd them from going any farther. This observing the Liver was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which also became a general Name for Divination by Entrails, because it was the chief part of it. If the Liver had a pleasing, and Natural Redness, if it was found, without spot, or blemish, if its Head was large, if it had two Heads, or there were two Livers, if its Lappets were turned inwards, then abundance of Prosperity, and Success in their Undertakings might be expected. On the other hand, nothing but Dangers, Disappointments, and Mis∣fortunes were to be looked for, if there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as they call'd it) too much Dryness, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tye between the parts, especially if it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a Lappet, or the Liver it self was altogether wanting. Bad Signs also were accounted such as these; If it had upon it any Blisters, Wheals, or Ulcers; were parch'd, thin, hard, or of an ugly, blackish Colour; had any corrupt and vitiated Humours, was any way displaced; or, lastly, if in boyling it did not conspicuously appear amongst the rest of the Entrails, was polluted with any nasty, corrupt Matter, became very soft, and, as it were, melted into a Jelly. The Concavous part of the Liver was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. belonging to the Family, because the Signs observ'd there concern'd themselves, and their Friends; the Gibbous side 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the tokens in it concerned their Enemies: if either of these Parts was shriveled, corrupted, or any way changed for the worse, it boded

ruin to the Person concern'd in it; but if large, and sound, or bigger than usual, it was a prosperous Omen. The Romans also us'd the same Method; for Lucan tells us, Caesar's Victory over Pompey was fore∣told this way: His words are these,

Quodque nefas nullis impune apparuit extis, Ecce videt capiti Fibrarum increscere molem, Alterius capiti pars aegra & marcida pendet, Pars micat, & celeri venas movet improba pulsu.

Another Ill-presaging Sign was seen, For of the Liver's Heads one overgrown, And, as 'twere, squeez'd was by the other down, Sickish, and wither'd one side quiet lay, The other leapt, and sportfully did play.

Mr. Dechair.

The Place, or Seat, where all the parts of the Liver lay, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Place between the parts in the middle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Euripides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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

The next thing to be taken notice of, was the Heart, which if it was very little, palpitated much, leaped, was shriveled, or wrinkled, or had no Fat at all, portended bad Fortune; if there was no Heart to be found, it was a deadly Omen.

Next to the Heart, they us'd to observe the Gall, the Spleen, the Lungs, and the Membranes, in which the Bowels were inclos'd. If there were two Galls, if the Gall was large, and ready to burst out of its Skin; then sharp and bloody, but yet prosperous Fights were ex∣pected. If the Spleen lay in its own place, was clear and sound, of its natural colour, without wheals, hardness, or wrinkles, it boded nothing but Success; as the contrary Signs presaged Misfortunes: So did also the Entrails, if they chanced to slip out of the Hands of him that offered the Sacrifice; if they were besmear'd with Blood, of a livid colour, or spotted; were full of Blisters, or Pimples, fill'd with corrupt or salt Matter, broken or torn in pieces, or stunk like putrified Bodies; lastly, if Serpents crawling, or any thing else ter∣rible and unusual was found in them. If the Lungs were cloven, the Business in hand was to be deferr'd; if whole and entire, it was to be proceeded in with all possible speed, and vigour.

Other Parts of the Victim did sometimes presage things to come, especially if any thing happened extraordinary, and contrary to the common course of Nature. For Instance, On the day that King Pyrrhus

was slain at Argos, his Death was foretold, by the Heads of the Sa∣crifices, which being cut off, lay licking their own Blood, as Pliny (a) 1.371 reports. Another unlucky Omen happened to Cimon, the Athe∣nian General, a little before his Death; for when the Priest had slain the Sacrifice according to Custom, the Blood that ran down, and congeal'd upon the Ground, was by a great many Pismires carried to Cimon, and placed all together at his great Toe: they were a long Time in doing this, before any man perceived them, but Cimon had no sooner espy'd them out, but the Augur brought him word, that the Liver had no Head; and in a very short time after that famous Captain died.

Hither are to be reduc'd some other ways of Divination, by things made use of at Sacrifices; as first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divination by the Fire of the Sacrifice. Good Signs were such as these; If the Flames immediately took hold of, and consum'd the Victim, seizing at once all the parts of it; wherefore that it might do so, they usu∣ally prepared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dry Sticks, that would easily take Fire; also if the Flame was bright, and pure, and without Noise, or Smoke; if the Sparks tended upward in the form of a Pyramid, if the Fire went not out till all was reduc'd to Ashes. Contrary Signs were when it was kindled with difficulty, when the Flame was divided, when it did not immediately spread it self over all the parts of the Victim, but creeping along, consum'd them by little and little; when, in∣stead of ascending in a streight Line, it whirled round, turned side∣ways, or downwards, and was extinguish'd by Winds, Showres, or any other unlucky Accident; when it crackled more than ordinary, was black, casting forth Smoke, or Sparks, or died before all the Victim was consum'd. All these, and such like, were unlucky Omens, and signify'd the Displeasure of the Gods. Some of these Signs old Tiresias speaks of in (b) 1.372 Sophocles, as very fatal, and pernicious,

—〈 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 〉.

—At the Sacrifice No sparkling Flames from up the Fire flew, But a black Smoak, with cloudy Vapours mixt, That roll'd, and smother'd all the Place; Scatter'd abroad the mangl'd Entrails lay, And Thighs defil'd without their wonted Fat.

Mr. Dechair.

Sometimes, when the Entrails foretold nothing certain by Dissection, the Priest made Satisfactory Observations from them in the Fire; and therefore they sometimes took the Bladder, and binding the Neck of it with Wooll, (for which reason Sophocles calls the Bladders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) put it into the Fire, to observe in what place it brake, and which way it darted the Urine: sometimes they took Pitch off the Torches, and threw it into the Fire; and if there arose but one entire Flame, it was taken for a good Omen. In matters of War, or Enmity, they took most notice of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or uppermost part in the Flame, and the Gall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that Enemies are as bitter as the Gall they burnt.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divination by the Smoke of Sacrifices, in which they observed what Windings, and Turnings it made, how high it ascended, and whether in a direct, or oblique Line, or in wreaths; also how it smelled, whether of the Flesh that was burned, or any thing else.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divination by Frankincense, which, if it presently catched Fire, and sent forth a grateful odour, was esteem'd an happy Omen; but if the Fire would not touch it, or any nasty Smell, con∣trary to the Nature of Frankincense, proceeded from it, it boded some Ill.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divination by Wine, and by Wa∣ter, in which they made Conjectures from the Colour, Motion, Noise, and other Accidents of the Wine, of which Libations were made, and the Holy-water, in which the Victims were washed, and and some parts of them boyled. (a) 1.373 Virgil hath made mention of them both, in the Story of Dido,

Vidit, thuricremis cum dona imponeret aris, Horrendum dictu! latices nigrescere sacros, Fusaque in obscoenum se vertere vina cruorem.

Off'ring before the Altar, as she stood, (Amazing Sight!) Lo, into putrid Blood The Wine is chang'd, the Water, clear before, A sudden, muddy Blackness covers o're.

Mr. Dechair.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divinations by which Predicti∣ons were made from the Flower, with which the Victim was besprinkled.

Hither also you may refer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divination by the En∣trails of Fishes, ••or which Tiresias, and Polydamas are said to have been famous: as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which made Predictions by Eggs, and several others.

Who was the first Inventor of this Divination, is uncertain, by some it is attributed to Prometheus, the great Father of most Arts. No doubt it was very ancient: And so great Credit it had, that they would desist from the greatest, and seemingly most advan∣tageous Undertakings, and attempt things most hazardous, and un∣likely to be attain'd; if the Entrails of Victims disswaded them from the former, or encouraged them to the latter; take but one Instance out of Plutarch, in the Life of Aristides: When Mardonius the Persian made an Assault upon the Graecians, Pausanias the Lacedaemonian, at that Time General of all the Graecian Forces, offer'd Sacrifice, and finding it not acceptable to the Gods, commanded the Lacedaemonians laying down their Shields at their Feeet, to abide quietly, and attend his Di∣rections▪ making no Resistance to any of their Enemies. Then offer∣ing a second Time, (for if the first Victim afforded not auspicious Omens, it was usual to offer on, till they obtained what they de∣sired) as the Horse charged, one of the Lacedaemonians was wounded: At this Time also Callicrates, who by report was the most comely, proper Man in the Army, being shot with an Arrow, and upon the point of expiring, said, That he lamented not his Death, (for he came from home to lay down his Life in the Defence of Greece) but that he had died without Action. The cause was heard, and wonderful was the forbearance of the Men; for they repelled not the Enemy that charged them, but expecting their opportunity from the Gods, and their General, suffered themselves to be wounded, and slain in their Ranks; and so obstinate they continued in this Resolution, that tho' the Priests offered one Victim after another without any Suc∣cess, and the Enemy still pressed upon them, they moved not a Foot, till the Sacrifices proved propitious, and the Soothsayers foretold the Victory.

CHAPTER XV. Of Divination by Birds.

I Come in the next place to speak of Divination by Birds; the Inven∣tion of which is by some ascribed to Prometheus, or Melanipus, the Son of Amythaon and Dorippe; (a) 1.374 Pliny reports that Car, from whom Caria receiv'd its Name, was the first that made Predictions by Birds; and Orpheus by other Animals; (b) 1.375 Pausanias telleth us, That Par∣nassus, after whose Name the Mountain Parnassus was called, first ob∣served

the Flight of Birds. This Art was very much improved by Calchas, who, as Homer tells us, was

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

Of Augurs far the best.

At length it arrived at such Perfection, and gained so much Credit in the World, that seldom any thing of moment was undertaken, either in Time of War, or Peace, seldom any Honours conferred, any Magistrates created, without the Approbation of Birds: Nay, other Divinations were sometimes passed by unregarded, if not con∣firmed by them. At Lacedaemon, the King, and Senate had always an Augur attending upon them, to advise with; (a) 1.376 and Coelius reports, that Kings themselves used to study this Art. The Birds, because they were continually flying about, were thought to observe, and pry into Men's most secret Actions, and to be acquainted with all Accidents; whence that of (b) 1.377 Aristophanes,

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

None, but perhaps some Bird, knows any thing About my Treasure.—

And the Scholiast quotes such another Saying out of him;

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

None sees me, but the Bird that flieth by.

There is a Proverb also much to the same purpose; for when they thought themselves secure from the Knowledge of all Persons, they us'd to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· None is conscious to what I have been conversing about, except perchance some Bird. (c) 1.378 Aristophanes hath introduced the Birds themselves, tell∣ing what religious observance was paid them,

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

For we to You instead of Hammon are, Instead of Delphi, and Dodona's Oak, Instead of Phoebus; for our Oracles You first consult, then prosecute Designs.

The Omens given by Birds were by the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And the Observers of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But afterwards, these Names were promiscuously us'd for almost all the Species of Artificial Divination; as Aruspicium, and Augurium were among the Latins. Plato is of Opinion that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was originally a general Name, and written with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Micron, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying any thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which we make Conjectures of what is to come; but now (saith Aristi∣des) they write it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mega, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to give the better grace to it.

The Graecian Augurs were not, as the Latin, cloathed in Purple, or Scarlet, but in White, having a Crown of Gold upon their Heads when they made Observations, as (a) 1.379 Alexander ab Alexandro in∣forms us. They had also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Place, or Seat appoint∣ed for that purpose, called sometimes by the general Names of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in Sophocles's (b) 1.380 Antigone:

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

For sitting in my wonted hallow'd Place, Whither all Birds of Divination flock,

saith Tiresias, when he expected an Omen; and the Scholiast upon that place telleth us, this Seat was peculiarly named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that Tiresias had power to assemble the Birds from all Quarters, when he had Occasion for them. They us'd also to carry with them writing Tables, as the Scholiast upon Euripides reports, in which they wrote the Names, and Flights of the Birds, with other things belonging thereto, least any Circumstance should slip out of their Memory.

The Omens that appeared towards the East, were accounted for∣tunate by the Graecians, Romans, and all other Nations; because the Great Principle of all Light and Heat, Motion and Life, diffuses its first Influences from that part of the World. On the contrary, the Western Omens were unlucky, because the Sun declines in that Quarter.

The Graecian Augurs, when they made Observations, kept their Faces towards the North, and then the East must needs be upon their Right Hand, and the West upon their Le••t: and that they did so, appears from Homer, who brings in (c) 1.381 Hector, telling Poly∣damas, that he regarded not the Birds,

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

Whether o' th' Right Hand, tow'rds the gilded East, Or on the Left, towards the dusky West, They take their Flight.—

For this reason, the Signs that were presented to them on the Right Hand, were accounted fortunate; and those on the Left, unlucky. On the contrary, the Romans, making Observations with their Faces towards the South, had the East upon their Left Hand, and the West upon their Right; of which I might give you innumerable Proofs, which for brevity's sake I shall pass by, remitting such as desire farther Satisfaction, to Varro, and other Latin Authors. For this reason, whatever was fortunate, the Graecians called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Romans, Sini∣strum, on what Hand soever it appeared. And tho' the Roman Poets do sometimes call things unlucky, Sinistra; yet then they speak Graec•• more: and so doth (a) 1.382 Virgil, when he saith,

Saepe sinistra cavâ praedixit ab ilice cornix.

Oft has th' Ill-boding Crow from hollow Oaks These miseries presag'd.—

On the contrary, Statius, tho' the business in hand concern'd the Grae∣cians, speaks more Romano, when he saith in his Thebaïs,

Signa feras, laevumque tones.—

Hence it came to pass, that things awkward, and foolish were called Sinistra; in which sence (b) 1.383 Virgil has us'd the word,

Saepe malum hoc nobis (si mens non laeva fuisset) De coelo tactas memini praedicere quercus;

That is, My Misfortunes were often presaged by the Oakes torn in pieces by Thunder, if I had but had Wit, or Foresight enough to have understood the Divine Prodigies. In (c) 1.384 Sophocles the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has the same Signification,

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

He means, that if Ajax had been in his right Wits, he would ne∣ver have committed Actions so foolish and ridiculous; and the old

Scholiast upon that Place tells us in express Terms, that the Right Hand signify'd Prudence, and the Left, Folly; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Birds were Fortunate, or Unfortunate, either by their own Nature, or by the Place, and Manner of their Appearance: for the same Birds at different Times have boded different and contrary Events. The Un∣••••cky Birds were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pernicious; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hated, or Ungrateful; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Troublesom, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cedo, q. non Sinistrae, i. e. non sinentes, because they would not permit a Man to proceed in his Undertakings; so Sinistra (if we may believe Festus) ••s rather derived à sinendo, than à sinistrâ manu. For the same Rea∣••on they were also named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they re∣••••rained Men from what they had design'd. Those that appear'd out of their wonted Place, or in any Unlucky Place, were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which words are peculiar to the Soothsayers, tho' they be ••ometimes applied to other things that are displaced; as when Eu∣••ipides saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Persons banished, and that had left ••heir own Countrey; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Man distracted and out of his Wits, or any thing against Reason in (a) 1.385 Hippolytus,

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

On the contrary, Lucky Birds were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •• shall give you a brief Account of some of both sorts, and the Omens signified by them; only give me leave first to tell you, that there were ••wo sorts of Ominous Birds: The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Alites, whose Flight was observed by the Augurs: And the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Oscines, which gave Omens by their Voices, and Singing.

First then, if a Flock of all sorts of Birds came flying about any Man, it was an excellent Omen, and portended some extraordinary Felicity, or unexpected Success; such as Diodorus Siculus observes hap∣••••ned to Gordius, who from a poor Country Farm, was exalted to 〈◊〉〈◊〉 Kingdom.

The Eagle, if she appeared brisk, clapping her Wings, sporting about ••n the Air, and flying from the Right Hand to the Left, was one of ••he best Omens the Gods could give; as (b) 1.386 Niphus telleth us, out of Appion. King Priamus, designing to go to the Graecian Fleet to re∣••eem Hector, begs of Iupiter that he would give him assurance of ••is Protection, by sending his beloved Bird, the Eagle,

〈 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 〉.

Command, great Iove, the Eagle Your delight, And Queen of Birds, to take her lucky Flight. Let her upon my Right Hand straight appear, And move with noisy Flutt'rings thro' the Air: This happy Sight some chearful hopes will give, That from the Greeks my Son I shall receive.

Mr. Dechair.

Aristander observing an Eagle to flie from their Camp to the Enemies, foretold, that Alexander should obtain the Victory. Observations also were made from the manner of taking their Prey: For instance, (a) 1.387 when Telemachus was at Sparta in search of Ulysses, an Eagle came flying upon his Right Hand, bearing in her Talons a tame Goose, which she had caught in her Roost: from which Omen Helena then foretold, that Ulysses would return, surprize all Penelope's Courtiers in his House, and inflict upon them the Punishment they deserv'd. And Penelope is said to have made the same Conjecture, from an Eagle that seiz'd upon twenty Geese, feeding in her House. When an Eagle dragg'd a Fawn by the Feet, and cast it down upon Iupiter Panomphaeus's Altar, the Graecians, tho' before quite disheartened, took such Courage, that they gave the Trojans a signal Defeat. On the contrary, when Hector attempted to burn the Graecian Fleet, an Eagle appear'd towards the Left Hand, carrying in her Talons a Serpent, which made such Resistance, that she, not able to convey it to her Nest, was forc'd to let it fall; whereupon Polydamas presently foretold, that Hector would be con∣strained to desist from his Enterprize. When Penelope's Suitors way∣laid Telemachus, there appeared an Eagle on the Left, with a Dove in her Talons; and Amphinomus concluded from that Omen, that their De∣sign would not succeed. When two Eagles appear'd, tearing each other with their Talons, and hovering over the Assembly wherein the Suitors were, Halitherses foretold that they should be all slain by Ulysses. Lastly, to mention but one Instance more, an Eagle snatching a Javelin out of the Hand of a Souldier of Dionysius the Syracusian, portended the Down∣fall, and Miseries that Tyrant was to suffer.

The Flight of Vulturs was very much observed, because (as some say) they do but seldom appear, and their Nests are rarely, or never found; wherefore a Sight so unusual must needs portend something extraordina∣ry: or, (as Herodotus thinks) because Vulturs feed only upon Carcases, not meddling with living Creatures; and therefore he tells us, Hercules was always well pleas'd, when a Vultur appear'd to him at the Undertaking of any Enterprize; because he esteemed it the most just of all the Birds of Prey. But Aristotle and Pliny reckon them amongst the Unlucky

Birds; and add, that they were usually seen two or three Days be∣fore any great Slaughter; and it was the common Opinion, that Vulturs, Eagles, Kites, and other Birds of Prey, if they followed an Army, or continued for a considerable Time in any place, were certain Signs of Death, and Bloodshed.

The Hawk is a ravenous Bird, and an unlucky Omen, portending Death (saith Niphus) if she appeared seizing upon her Prey; but if the Prey slipped from her, or made its escape, thereby was signified, that the Man should be delivered from all Dangers. The Buzzard, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he has three Stones, was accounted by Phoemonoe a very Ominous Bird. The Faulcon-Hawk, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as (a) 1.388 Pliny reports, was very lucky to People that were about Marriage, or any Money-business. This Bird was sacred to Apollo, as (b) 1.389 Homer tells us; and when Telemachus was solicitous, and troubled in Mind about his Mother's Suitors, appear'd in this manner,

〈 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 〉.

—This said, a Faulcon-hawk (Apollo sent it) o' th Right Hand, between The Ship and young Telemachus was seen; Towring he flies, and bears a Dove away, Clinch'd in his Talons for his dainty Prey; Pluck'd from the Roots her Feathers all around Flie scatter'd in the Air, down to the Ground.

Mr. Dechair.

By which Theoclymenus foretold, that Telemachus should prevail over ••is Enemies.

Swallows flying about, or resting upon a place, were an unlucky Omen. In Darius's Expedition against Scythia, the Appearance of ••hem presaged the bad Fortune he a••terwards met with, when his Army was totally defeated by the Scythians. The same Birds sitting ••pon Pyrrhus's Tent, and Antony's Ship, are said to have signified ••he overthrow of the Armies of both those Generals.

Owls were for the most part looked upon to be unlucky Birds, ••ut at Athens were Omens of Victory and Success, being sacred ••o Minerva, the Protectress of that City; and therefore the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was usually apply'd to Persons, whose Undertakings 〈◊〉〈◊〉 with Success. (c) 1.390 Plutarch reports, that when Themistocles was con∣••ulting with the other Officers, upon the uppermost Deck of the Ship,

and most of them opposed him, being unwilling to hazard a Battel, an Owl coming upon the Right side of the Ship, and lighting upon the Mast, so animated them, that they unanimously concurred with him, and prepared themselves for the Fight. But in other places i•• was otherwise, as we are told by (a) 1.391 Aelian, who saith, that Owl•• were unlucky Omens, when they appeared to Men going about any serious Business: an Instance of which we have in King Pyrrhus, whose inglorious Death at Argos was portended by an Owl, which came and sat upon the top of his Spear, as he held it in his Hand. And fo•• this Reason, when Diomedes and Ulysses went as Spyes to the Trojan Camp, tho' it was Night, the most proper Time for Owls to appea•• in, yet (b) 1.392 Homer reports, that Minerva gave them a lucky Omen, by sending an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Hern,

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

As they were marching on, a lucky Hern Minerva sent—

Where Eustathius saith, that this Bird was a Token of Success, to Me•• that lay in Ambush, or were engag'd in any such secret Designs. Ye•• Owls were not at all times esteemed inauspicious, as appears fro•• Hieron, at whose first Admission into Military Service, an Eagle came and sat upon his Shield, and an Owl upon his Spear; by which wa•• signified, that he should be Valiant in War, and Wise in Counsel, and at length arrive to the Dignity of a King. This Story you may find in Iustin, at the end of his Third Book.

The Dove in Homer is a lucky Bird. So also was the Swan, espe••cially to Mariners, being an Omen of Fair Weather; for which w•• have a reason in Aemilius, as he is cited by Niphus,

Cygnus in auspiciis semper laetissimus ales, Hunc optant Nautae, quia non se mergit in undis.

The Mariner, when tost by angry Seas, Straight for a Swan, the luckiest Omen, prays; For she her self i' th' Waters ne're doth drown.

Crows, and Ravens, if they appeared about an Army, were dan••gerous Omens. If they came croaking upon the Right Hand, it wa•• a tolerable good Omen: if on the Left, a very bad one; as also th•• Chattering of Magpies seems to have been. When Alexander entere•• into Babylon, and Cicero fled from Antony, their Deaths were for••••told by the Noise of Ravens: And these Birds alone were though••

to have any sence of their own Predictions, because (as (a) 1.393 Pliny writ∣eth) the worst Omens were given by them, when they made a harsh sort of a Noise, rattling in their Throats, as if they were choak'd.

Cocks were also accounted Prophetical, especially in Matters of War, for they were sacred to Mars, and therefore are call'd by Aristophanes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were usually offered in Sacrifice to him, and pi∣ctured with him. The Crowing of Cocks was an auspicious Omen, and presaged Themistocles's Victory over the Persians; in Memory whereof he instituted an Annual Feast, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was observed by Fighting Cocks in the Theater. And that Signal Victory, wherein the Boeotians overthrew the Lacedaemonians, was foretold by the Crowing of Cocks some whole Nights before, which was interpreted to be an Omen of Success; because the Cock, when he is overcome, sits silent and melancholy; but when he obtains the Victory, struts and crows, and as it were Triumphs over his van∣quished Enemy. On the contrary, if a Hen was heard to crow, they thought some dreadful Judgment was hanging over their Heads.

Thus I have given you a short Account of the Principal Birds, that were esteem'd Ominous; I am not ignorant that there were seve∣ral others, by which they made Predictions, and several other ways of Foretelling from those I have already mentioned; but what I have said, is, I think, sufficient; and therefore shall not be much farther tedious to you. Only I must not forget to tell you, That there were some that pretended to understand the Language of Birds, and thereby to be privy to the most secret Transactions; such an one was the famous Magician Apollonius the Tyanean, of whom it is re∣ported, that as he was sitting in a Parlour with his Friends, there came a Sparrow, and chattered to a flock of Birds that were before the Window; Apollonius having heard the noise, said, She invited them to a Feast, at such a certain place, where a Mule loaden with Corn, had let his Burden fall: the Company, desirous to know the truth of the Business, rose up immediately, went to the place, and found it as he had told them. Democritus also was a pretender to this piece of Skill, and gave out, that he could teach others the Me∣thod of attaining it; which he did by telling them the Names of certain Birds, out of a mixture of whose Blood a Serpent would pro∣ceed; which being eaten, would without any farther trouble, in∣spire into them this Knowledge. It is also feign'd of Melampus, that he arriv'd at this Art, by having his Ears licked by Dragons. Such another Story Eustathius relates of Helenus, and Cassandra, the Children of Priamus, the Trojan King; viz. That being left in A∣pollo's Temple, Serpents came to them, and rounding themselves about their Ears, made them so quick of Hearing, that they could discover the Counsels, and Designs of the Gods. I must add one thing more,

out of Apuleius; viz. That when any Unlucky Night-Birds, as Owls, Swallows, Bats, &c. got into a House; to avert the bad Omen, they took especial care to catch them, and hang them before their Doors, that so the Birds themselves might undergo, or atone for those Evils, which they had threatned to the Family.

Thus much for Birds. It will be convenient in the next place, to speak something concerning the Predictions made by Insects, Beasts, and Signs in the Heavens. First then, Ants were made use of in Di∣vination, as may appear from the Instance given in the last Chapter, where I told you, Cimon's Death was presaged by them. Another Instance you may have in Midas, the Phrygian King; for when he was a Boy, and fast asleep, Ants came, and dropt grains of Wheat into his Mouth; whereupon the Southsayers being consulted, fore∣told, that he would be the richest Man in the World.

Bees were esteem'd an Omen of future Eloquence, as appears from the Story of Plato; for as he lay in the Cradle, Bees are said to have come to him, and sate upon his Lips; whereupon the Augurs foretold, that he should be famous for Sweetness of Lan∣guage, and delightful Eloquence. And Pindar is said to have been exposed, and nourished by Bees with Honey instead of Milk. Other things also were foretold by them: But the Romans esteem'd them an Unlucky and very dreadful Omen, as you may see in Plutarch's Life of Brutus.

There was a Locust green, and slow in Motion, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was observ'd in Soothsaying, as Suidas taketh notice. Toads were accounted Lucky Omens. Snakes also, and Serpents were Omi∣nous; as appears by the Serpent, that, in Homer's second Iliad, de∣voured eight young Sparrows, with their Dam; which was by Cal∣chas interpreted to signifie, that the Siege of Troy should continue nine whole Years. Boars were unlucky Omens, boding an unhappy Event to all the Designs of Persons that met them. I shall mention but one more; viz. the Hare, a most cowardly, and timorous Ani∣mal; and therefore appearing in time of War, it signified vanquish∣ment, and running away: When Xerxes had prepared an innu∣merable Army to invade Greece, it happened that a Mare brought forth a Hare; which Prodigy was a Presage of Xerxes's base and cowardly Flight, after his Fleet was destroy'd by Themistocles.

I come in the last place to speak a word or two concerning Omens from Heaven. I do not mean those, by which Philosophers and Astrologers made their Predictions; but such as were usually observed by the common People: such were Comets, which were always thought to portend something dreadful, according to that trite saying,

—numquam visa est impune Cometa.

Such also were Eclipses of the Sun, or Moon, with which several Armies have been so terrified, that they durst not engage their Ene∣mies,

tho' upon never so great Advantages. Plutarch, in his Treatise of Superstition, reports, That Nicias, the Athenian General, being sur∣rounded on every side by his Enemies, was struck into such a con∣sternation by an Eclipse of the Moon, that he commanded his Soul∣diers to lay down their Arms, and so, together with a numerous Army, tamely yielded up himself to the slaughter. For the true cause of them being unknown, they were imputed to the immediate operation of the Gods, that were thought thereby to give notice of some signal and imminent Danger: and so strongly were the Vulgar possess'd with this Opinion, that Anaxagoras brought himself into no small danger, by pretending to assign a Natural reason for them.

Lightnings also were observed; and if they appeared on the Right Hand, accounted Good Omens; but if on the Left, Unlucky: as Eustathius hath observed, in his Comment upon the second Iliad; where Nestor tells the Graecians, earnestly desiring to return into their own Countrey, That Iupiter had made a promise, that they should take Troy, and confirm'd it by Lightning,

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

By Ominous Lightning gave the lucky Sign.

Other Meteors also were observed by the Soothsayers, as the Ignis Lambens, which was an excellent Omen, presaging future Feli∣city; as appears from Servius Tullius, whose Promotion to the King∣dom of Rome was foretold by it. The Argonauts, in their Expedi∣tion to Colchos, were overtaken by a dangerous Tempest, near the Si∣gian Promontory; whereupon Orpheus made supplication to the Gods for their Deliverance; a little after, there appeared two Lambent Flames about the Heads of Castor and Pollux, and upon this ensued a fine gentle Gale, the Winds ceasing, and the Sea becoming calm and still: This sudden alteration, begot in the Company a Belief, that the two Brethren had some Divine Power and Efficacy, by which they were able to still the raging of the Sea; insomuch that it became a Custom for Mariners, whenever they were in any dangerous Storms, to invoke their Assistance. If the two Flames (which from this Story are call'd by the Names of the two Heroes) appear'd together, they were ever after esteem'd an excellent Omen, foreboding good Weather; and therefore Theocritus, in his Hymn upon the Dioscuri, praiseth them for delivering poor Seamen, ready to be swallowed up by the Deep,

〈 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 〉.

And when the gaping Deep wou'd fain devour The tatter'd Ship, You hinder't with Your Pow'r. The stormy Winds that vex the troubl'd Seas, At Your command, their roaring Blusters cease; The pil'd up Waves are still'd, and quiet lain, An even Calmness makes a watry Plain. The Clouds that had before obscur'd the Skie, Vanish away, and quickly dispers'd flie. The Bears, and other lucky Stars appear, And bid the Seamen Safety not to fear.

Mr. Cre••cb.

Horace speaketh to the same purpose, calling these two Meteors Stellae, or Stars,

Dicam & Alciden, puerosque Ledae: Hunc equis, illum superare pugnis Nobilem; quorum simul alba Nautis Stella refulsit, Defluit saxis agitatus Humor Concidunt Venti, fugiuntque Nubes, Et minax (quod sic voluere) ponto Unda recumbit (a) 1.394.

Alcides next my Muse must write, And Leda's Sons; one fam'd for Horse, And one in close, and Handy Fight Of haughty Brav'ry, and of noble Force. When both their Stars at once appear, The Winds are husht, they rage no more, (It is their will) the Skies are clear, And Waves roul softly by the quiet Shore.

Mr. Creech.

If one Flame appear'd single, it was called Helena, and was a very dangerous Omen, portending nothing but Storms, and Shipwracks; especially if it followed Castor and Pollux by the Heels; and, as it were, drove them away. Tho' Euripides, in his Orestes, makes them all prosperous and desirable Signs, where speaking of Helena, he saith,

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

For being sprung from Iove, she needs must be Immortal too; and with her Brethren share The Heav'nly Regions, where her glorious Beams Will shine alike, to help the Mariner.

Mr. Dechair.

The Winds also were thought to contain in them something Pro∣••hetical, and were taken notice of in Soothsaying; as appears from (a) 1.395 Statius, when he saith,

—Ventis, aut alite visae Bellorum proferre diem.—

And as the Birds, or boding Winds presage, Differ the fatal day of Battle.

I might add a great many others, which I shall pass by, only ••••ntioning one more; viz. the Thunder, the Noblest, and most ob∣••er••ed of all the Heavenly Omens. It was Good, or Bad, like other Signs, according to its different Position; for on the Right Hand, 〈◊〉〈◊〉 was lucky; on the Left, unfortunate. Thunder in a clear and se∣••ene Skie, was a happy Sign, and given by Iupiter in (b) 1.396 Homer, as •• confirmation, that he granted the Petitions made to him. The Poet's words are these, where he speaks of Ulysses that had been sup∣••licating the God for some Sign, to encourage him in his Enterprize ••gainst Penelope's Courtiers;

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

Thus pray'd the Sire: and All-wise Iupiter Forth-with, propitious to his earnest Prayer, A Clap of Well-presaging Thunder sent, From bright Olympus Crystall Firmament, Which glads his Soul.—

Mr. Hutchin.

To avert unlucky Omens given by Thunder, it was usual to ••ake a Libation of Wine, pouring it forth in Cups. And they ••••ood in so much fear of Lightning, that they adored it, as (c) 1.397 Pliny ••bserves, and endeavoured to avert its malignant Influences, by hissing, ••nd whistling at it; which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is evident from (d) 1.398 Aristophanes, when he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If I cast forth Lightning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they'll hiss; where the Scholiast observes, that it was usual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to hiss at the Lightning.

CHAPTER XVI. Of Divination by Lots.

OF Lots there were four sorts, viz. Political, Military, Lusorious, and Divinatory: the three first do not at all concern my present purpose, however treated of by some in this place. Of the Prophe∣tical there were divers sorts, two of which were most in use, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a sort of Divination by Verses, wherein 'twas usual to take Fatidical Verses, and writing them upon little pieces of Paper, put them into a Vessel, and so draw them out, expecting to read their Fate in the first Draught. This was often practis'd upon t••e Sibylline Oracles, which were dispersed up and down in Greece, Italy, and all the Roman Empire: whence it is, that so frequent mention i•• made in Authors of the Sortes Sibyllinae. Sometimes they took a Poet, and opening in one, or more places▪ accepted the first Ver••e they met with, for a Prediction. This was also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Rhapsodies of Homer; and, as some are of Opinion, pro∣ceeded, at the first, from the Esteem which Poets had amongst the Ancients, by whom they were reputed Divine, and Inspired Persons. But, as Homer had of all the Poets the greatest Name, so also the Sortes Homericae of all others were in the most Credit: Yet Euripid••••, and other Poets were not wholly neglected, but had some share in this Honour. Virgil also, and the Latin Poets, were made use of in this way, as appears as well from other Instances, as that remarkable one of Severus, whose Promotion to the Roman Empire was foretold by opening at this Verse,

Tu regere Imperio populos, Romane, memento.

Remember, Roman, with Imperial Sway To rule the People.—

The Christians also practis'd the like on the Bible, according to that of Nicephorus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. He judged it necessary to dip into the Psalter, th•••• there he might find a Support, or Defence against the Distress 〈◊〉〈◊〉 laboured under. And Heraclius is reported by Cedrenus, to have asked Counsel of the New Testament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to have been thereby perswaded, to winter in A••∣bania. And Saint Augustin himself, tho' he disallows this Practi••e

〈◊〉〈◊〉 Secular Affairs, yet seems to approve of it in Spiritual Matters, as ••••pears from his (a) 1.399 Epistle to Ianuarius.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a sort of Divination, wherein they made Con∣••••ctures, by throwing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lots; where you may observe, 〈◊〉〈◊〉 Lots were called in the plural number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the 〈◊〉〈◊〉, sortes; to distinguish them from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sors, which in the ••••••gular number usually signified the Hint, or Occasion given to ••••••iners, to make their Conjectures by, as the Scholiast upon 〈◊〉〈◊〉 reports. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were usually black and white Beans; ••••ongst the Ancients little Clods of Earth; Pebles also, Dice, or such 〈◊〉〈◊〉 things, distinguished by certain Characters, or Marks: these they 〈◊〉〈◊〉 into a Vessel, and having made Supplication to the Gods, to 〈◊〉〈◊〉 them, drew them out, and according to the Characters, con∣••••••tured what should happen to them. All Lots were sacred to 〈◊〉〈◊〉, whom they thought to preside over this Divination; and there∣•••••• the Ancients, as (b) 1.400 Eustathius observes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. for Good Luck's sake, and that Mercury might be propitious to them, ••••d with the rest of the Lots, to put in one, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Mercury's Lot, which was an Olive-leaf, and was drawn 〈◊〉〈◊〉 before the rest. This Divination was either invented, or at least so much practis'd by the Thriae, who were three Nymphs, that nursed Apollo, that at length the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came to be a Synonymous 〈◊〉〈◊〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence the Proverb,

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

Crowds of your Lot-diviners ev'ry where, But few true Prophets.—

To this Species of Divination we may reduce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •••• Prophesying by Rods, mentioned also in the Holy Writings, wherein (c) 1.401 Hosea, amongst other abominable wickednesses committed by the Isr••••lites, reckons this as none of the smallest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Translation renders it thus, My people ask counsel at their Stocks, and their Staff declareth unto them; for 〈◊〉〈◊〉 spirit of Whoredom hath caused them to err, and they have gone a whor∣•••••• from under their God. The Manner of it seems to have been thus; T••••y took small Sticks, and having put certain Characters upon them, 〈◊〉〈◊〉 them into a Vessel, and then drew them out. Not much diffe∣•••••••• was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which Divination was made by Arrows, ••aken together in a Quiver. Others are of opinion, that the Arrows

were cast into the Air, and the Man was to steer his course the sam•• way, that the Arrow inclined in it's descent. And the like has bee•• practis'd, even in our Days, upon Sticks erected. This seems to be the Divination said to be us'd by Nebuchadnezzar, in Ezechiel, where he deliberates about invading the Israelites, and the Ammonites: The words are these, as they are rendred by our Translators; (a) 1.402 〈◊〉〈◊〉 a way, that the sword may come to Rabbath of the Ammonites, and 〈◊〉〈◊〉 Juda in Jerusalem the defenced. For the King of Babylon stood at 〈◊〉〈◊〉 parting of the way, at the head of two ways, to use divination: he 〈◊〉〈◊〉 his Arrows bright, (the Septuagint Translation speaks not of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he consulted with Images, he looked into the Liver. At 〈◊〉〈◊〉 right hand was his Divination for Jerusalem, to appoint Captains, to 〈◊〉〈◊〉 the mouth in the slaughter, to lift up the voice with shouting, to appoint ••••∣tering Rams against the Gates, to cast a Mount, and to build a Fort. 〈◊〉〈◊〉 because the Prophet speaks of making his Arrows bright, some 〈◊〉〈◊〉 Opinion, that he divined by looking upon the Iron-heads of the Arrows, and observing the various appearances in them; in the same manner, as some in our Days, pretend to tell Fortunes, by look∣ing upon their Nails, saith Clarius upon the place. Another Method of Divination by Rods was us'd by the Scythians, and is described 〈◊〉〈◊〉 (b) 1.403 Herodotus. From the Scythians it was derived, with some alteratio••, to the Germans, and is described by (c) 1.404 Tacitus. Others also you may read of in (d) 1.405 Strabo, (e) 1.406 Athenaeus, and (f) 1.407 Ammianus Marcelli••••••; but these, and some others, I shall pass by, as not pertinent to my present Design.

Another way of Divination by Lots was used in Greece, and Rome, which was this: The Person that was desirous to learn his Fortune, carried with him a certain number of Lots, distinguished by several Characters, or Inscriptions, and walking to and fro in the publick Ways, desired the first Boy that met him, to draw; and 〈◊〉〈◊〉 that which came forth, agree'd with what he had conceiv'd in 〈◊〉〈◊〉 Mind, it was taken for an infallible Prophesy. This Divination is by Plutarch, in his Treatise about Isis and Osiris, said to be derived from the Aegyptians, by whom the Actions and Words of Boys were carefully observed, as containing in them something Divine, and Pro∣phetical; and that for a reason no less absurd, than the Practice 〈◊〉〈◊〉 self; all the grounds they had for it being only this, viz. That 〈◊〉〈◊〉 having wandered up and down, in a fruitless search after Osiris, hap∣pened at last upon a Company of Boys at Play, and was by 〈◊〉〈◊〉 inform'd about what she had so long sought for in vain. To this Custom of Divining by Boys, as some think, (g) 1.408 Tibullus allude••, when he saith,

Illa sacras pneri sortes ter sustulit, illi Rettulit è triviis omina certa puer.

Thrice in the Streets the sacred Lots she threw, And thence the Boy did c••rtain Omens shew.

But I am rather of Opinion, that the Poet speaks of a different kind of Lots, which was this: In the Market, High-ways, and other places of concourse, it was usual for a Boy, or Man, whom the Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stand with a little Tablet, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon which were written cer••ain Fatidical Verses, which, according as the Dice light upon them, told the Consultants what Fortune they were to expect: Sometimes, instead of Tablets, they had Pots, or Urns, into which the Lots were thrown, and thence drawn by the Boys; and I am the rather inclined to think the Poet's Words are to be understood in this Sence, because he saith, the Woman her self, that had a mind to ••e instructed, what was to befall her, took up the Lots; which can never be meant of the Boy's drawing Cuts out the Woman's Hand. Artemidorus, in his Preface, speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Diviners in the Market-place; and the Sortes viales were very common at Rome: the Circus was thronged with those, and a great many other Diviners, which the poor, silly Women used to consult, as (a) 1.409 Iu∣venal witnesseth: His words are these,

Si mediocris erit, spatium lustrabit utrumque Metarum, & sortes ducet: frontemque, manumque Praebebit vati crebrum poppysma roganti. Divitibus responsa dabit Phryx augur, & inde Conductus, dabit astrorum, mundique peritus; Atque aliquis Senior qui publica fulgura condit. Plebeïum in Circo positum est, & in ••ggere fatum; Quae nudis longum ostendit cervicibus aurum, Consulit ante Phalas, Delphinorumque columnas An saga vendenti nubat caupone relicto.

The middle sort, who have not much to spare, Into the crowded Circus straight repair, And from the cheaper Lots their Fortunes hear. Or else to cunning Chiromancers go, Who clap the pretty Palm, and thence their Fortunes know. But the rich Matron, who has more to give, Her Answers from the Brachman will receive. Skill'd in the Globe and Sphear, he gravely stands, And with his Compass measures Seas, and Lands. The Poorest of the Sex have still an Itch To know their Fortunes, equal to the Rich; The Dairy-maid enquires if she may take The trusty Taylor, and the Cook forsake.

Whereby it appears, that Lots had very small Credit in Iuvenal's Days, being consulted only by the meaner sort, and such as were not able to be at the charge of more reputable Divinations. Didymus tells us, this was done by Iupiter, who being desirous, that Apollo should preside in chief over Divination, brought Lots, which are said to have been in∣vented by Minerva, into disrepute.

CHAPTER XVII. Of Divination by Ominous Words, and Things.

ANOTHER sort of Divination there was, very different from all those I have hitherto spoken of, which foretold things to come, not by any studied Methods, but by certain Accidents, and Casual Occurrences, that were thought to contain in them Presages of Good, or Evil. Of these there were three sorts: The first was of Things Internal, by which I mean those that affected the Persons themselves. The second, of Things External, that only appeared to Men, but did not make any Impression upon them. The third were Ominous Words. Of these in their order.

First of those Omens that Men received from themselves, which are distinguished into four Kinds: 1. Marks upon the Body, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spots like Oyl. Secondly, sudden Perturbations, seizing upon the Mind; such were the Panici terrores, Panick Fears, which were sudden Frights, and Consternations, that seized upon Men, without any visible cause, and therefore were imputed to the Operation of Daemons, especially Pan, upon Men's Phansies. Of these there is frequent mention in Hi∣story; as when Brennus, the Gallick General, had been defeated by the Greeks, the Night following, He, and the remainders of his Troops were seized with such Terrors, and Distractions, that, ignorant of what they were a doing, they fell together by the Ears, wounding, and kill∣ing one another, till they were all utterly destroy'd Such another Fright gave the Athenians a great Advantage against the Persians, inso∣much that Pan had a Statue erected for that piece of Service; as appears from one of Simonides's Epigrams,

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

Grateful Miltiades rais'd this Monument, That Me Arcadian Pan doth represent; Because I aided him, and Warlike Greece Against the Powerful Medes.—

The reason why these Terrours were attributed to Pan, was, because when Osiris was bound by Typho, Pan and the Satyrs appearing, cast him into a Fright. Or, because he frighted the Giants, that waged war against Iupiter. In these Terrours, whereof there was either no apparent Cause, or at least none answerable to the greatness of the sudden Consternation; it was a good Remedy do to something quite contrary to what the Danger would have required, had it been such as men vainly imagined. Thus Alexander caused his Souldiers to disarm themselves, when they were on a sudden in a great Fear of they knew not what.

All sudden and extraordinary Emotions and Perturbations, in Body, or Mind, were looked upon as evil Omens; such was that of Pe∣nelope's Courtiers described by (a) 1.410 Homer, and said to have been caused by Minerva, their implacable Enemy;

—〈 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 〉.

The Courtiers straight offended Pallas seiz'd With profuse laughter, not to be appeas'd; And raving frantick thoughts, they now appear O'rewhelm'd with laughter, not what first they were: Their Eyes with briny tears o'reflow'd, their Food Amazing Sight! seem'd chang'd to putrid Blood. Nothing their anxious thoughts doth entertain, But lamentable grief.—

An Augur that was present amongst them, was affrighted at so dread∣ful an Omen, and presently broke out into this Exclamation,

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

Ah wretched Men! what Fate is this you bear?

The third sort of Internal Omens, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Palpitating. Such were the Palpitations of the Heart, the Eye, or any of the Muscles, called in Latin Salissationes; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a Ringing in the Ears; which if it was in the Right Ear, was a lucky Omen; so also was the Pal∣pitation of the Right Eye, as Theocritus telleth us,

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

My Right-Eye twinkles.—

(a) 1.411 Niphus hath enumerated all the Parts of the Body, with all the Omens to be gathered from the Palpitations of each of them; whom you may consult at leisure. Melampus, the famous Fortune-teller, dedicated a Book upon this subject to Ptolomee Philadelphus: An∣other to the same purpose was compos'd by Posidonius, as Suidas re∣ports; the Title of which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The fourth sort of Internal Omens, were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Sneezings which were so superstitiously observ'd, that Divine Worship was thought due to them; tho' some say this Adoration was only an Expiation of the Omen: Others are of Opinion, as (b) 1.412 Casaubon observes, That Sneezing was a Disease, or at least a Symptom of some Infirmity; and therefore when any Man Sneezed, it was usual to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, May you Live; or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, GOD bless you. To this Custom Ammian alludes, in an Epigram upon a Fellow with a long Nose, which he saith was at so great a distance from his Ears, that he could not hear himself Sneeze,

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

His long-beak'd Snout, at such a distance lyes From his dull Ears, that he ne're hears it Sneeze; And therefore never do's he say, GOD bless.

Where you may observe, That it was not only usual for Persons that stood by, to cry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but also for Men when themselves Sneezed. However it be, it is certain, that Sneezing was accounted sacred, as appears from (c) 1.413 Athenaeus, who proves that the Head was esteemed holy; because it was customary to swear by it, and adore as holy the Sneezes that proceeded from it: And Aristotle tell us in express Terms▪ That Sneezing was accounted a Deity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Casaubon also has proved the same, out of (d) 1.414 Xenophon; where he reports, that the Souldiers with one accord worshipp'd it as a God. But it is scarce supposable, they could be so far immers'd in igno∣rance, as to think every Act of Sneezing a Deity; nor do Aristotle's words necessarily imply they did; for no more need be understood by them, than that there was a God of Sneezing, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Xenophon may be expounded the same way, viz. That when the Soul∣diers heard a Sneeze, they worshipped the God, i. e. the God of Sneez∣ing: Or it may be, no more is meant, than that they worshipped God, perhaps in the usual form of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or by casting up some other short Ejaculation to any of the Gods, to avert the Omen.

However, it is certain that great regard was given to Sneezing, inso∣••••ch that if a Man Sneezed at such a Time, or on such a side, it was ••••ough to perswade them to, or discourage them from any Business of the greatest moment. Euphrantides reports, that a Sneeze upon the Right Hand was us'd by Themistocles to his Souldiers, as a prevailing Ar∣g••ment to perswade them to fight. Such a Sneeze happening, whilst Xenophon was making a Speech, was thought a sufficient Reason to constitute him General. And Socrates himself, tho' a great despiser of Heathen Superstitions, judg'd it not unreasonable, to catch advice from another Man's Nose, and make a Sneeze serve instead of an Admonition from the Daemon, that is said to have continually at∣••ended upon him, giving him Counsel how to demean himself upon all Occasions.

Sneezing was not always a lucky Omen, but varied according to the alteration of Circumstances: for once when Xenophon was perswading ••is Souldiers to encounter the Enemy, a Sneeze was accounted so dangerous an Omen, that they were forced to appoint publick Prayers, ••or the Expiation of it. If a Man Sneezed in the Morning, it was a good Omen; but if in the Afternoon, a bad one; the reason of which is accounted for by Aristotle, in his Problems. If a Man Sneezed at the Table, while they were taking away; or if another happened to Sneeze upon his Left Hand, it was unlucky; if on the Right Hand, fortunate. If in the Undertaking any Business, two, or four Sneezes happened, 'twas a lucky Omen, and gave Encouragement to ••roceed; if more than four, the Omen was neither Good, nor Bad; if one, or three, it was unlucky, and dehorted them from pro∣ceeding in what they had designed. If two Men were deliberating about any Business, and both of them chanced to Sneeze together, it was a prosperous Omen, as (a) 1.415 Niphus relates, in his Book of Augu∣••ies, where he has enumerated a great many other Circumstances in Sneezing, and the Omens thought to be given by them.

I come in the next place to speak something concerning the Omens that appear'd to Men, but were not contain'd in their own Bodies; o•• which there were several sorts: As first, The Beginnings of Things ••ere look'd upon to contain something ominous; as Ovid has ob∣serv'd,

Rerum principiis omina inesse solent; Ad primam vocem timidas advertimus aures, Et primum visam consulit Augur avem.

Hither also are to be referred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Omens offering them∣selves in the way, of which Polis, and Hippocrates (not the Physician) are said to have written Books.

Such as these were, the meeting of an Eunuch, a Black, an Ape, a Bitch with whelps, a Fixon with Cubs; a Snake lying so in the Way, as to part the Company; a Hare crossing the way. A Wo∣man working at her Spindle, or carrying it uncovered, was thought to be very prejudicial to any Design, and to blast whatever Hopes they had conceiv'd about any thing; especially about the fruits of the Ground. A Weezle crossing the way, was a sufficient Reason to defer a Publick Assembly for that Day; it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Artemidorus gives the Reason, why its Running by was so much taken notice of; viz. because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, (as Mr. Bogan explains it) the Letters in each word signifie the same Num∣ber, viz. 42. All these were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. unlucky, and abominable Sights.

Another sort of External Omens were those that happen'd at home, and the Divination that observed them, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣cerning which it is reported, that Xenocrates wrote a Treatise. Such as these were the coming in of a black Dog, a Mouse eating a 〈◊〉〈◊〉 of Salt, the appearing of a Snake, or Weezle upon the House-top. This sort of Divining by Beasts, is reported by Suidas, to have been invented by Telegonus. Such also were the Throwing down of Salt, the Spilling of Water, Honey, or Wine, ••aking the Wine away, while any Person was drinking, a sudden Silence, and ten thousand other Accidents. In putting on their Clothes, the Right side must be served first; and therefore if a Servant did but give his Master the Left Shoe first, he was sure to have it thrown at his Head.

Hither also may be referred the various Actions that were though•• to contain in them Good, or Bad Fortune. For Instance, At Fea••••s it was accounted lucky to crown the Cup with a Garland,

—Pateramque Coronâ Induit—

And with a Garland did the Cup surround.

saith Virgil: And, Vina coronant, in imitation of Homer's Heroes, who used to drink out of Cups, that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reason of which (saith Eustathius, out of Athenaeus) was this, viz. Because a Gar∣land represents a Circle, which is the most capacious, and compl•••••• of all Figures. It was usual also, to carry home the Fragments 〈◊〉〈◊〉 at Sacrifices, for good Luck's sake, as I have observed in anoth••r place; and these were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were thought 〈◊〉〈◊〉 contribute to the preservation of their Health (a) 1.416 &c. Thus much for Ominous Actions, and Accidents, whereof I have only given yo•• some that were most remarkable and usual; for it would be an endle••••

Undertaking, to enumerate all of them, every Day's Reading being able ••o furnish almost infinite numbers.

In the last place, I come to speak something of Ominous Words, which as they were Good, or Bad, were believed to presage accord∣••••gly. Such Words were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••s the Latin Omen is so called, q. Oremen, quia fit ab ore, i. e. because it proceeds from the Mouth, saith Festus: You may render them Voices, ••or Tully hath call'd them by the Name of Voces: The Pythagoreans (saith he) used to observe the Voices of Men, as well as of the Gods. This sort of Divination, was most in use at Smyrna (as Pausanias re∣ports) where they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Temple, in which Answer•• ••ere returned this way; and Apollo Spodius gave Oracles in Thebes, ••••••er the same Manner, as I have already told you: But the first In∣••ention of it is attributed to Ceres.

Words that boded Ill, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ••e that spoke them, was said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as E••••ipides terms it; where he speaks of certain Ominous Words let ••••ll by a Servant, at a Feast, just as one of the Company was going ••o drink,

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

Unlucky Words one of the Servants spoke.

〈◊〉〈◊〉 calleth it obscoenare, or as some read, obscaevare; for scaeva signi∣••••eth Luck, either good, or bad; and the Words Horace calleth Male 〈◊〉〈◊〉 Verba,

—male ominatis Parcite verbis.

Ill-boding Words forbear to name.

〈◊〉〈◊〉 Words as these, they had always a superstitious Care to avoid; ••••somuch that instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Prison, they would often 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an House; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and such like: For there were 〈◊〉〈◊〉 great many Words, which they made almost as great a Scruple to ••peak, as the Iews their Nomen Tetragrammaton. And therefore in Time of ••••vine Worship, as I have observ'd before, nothing was more strictly com∣••••••ded, than that they should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or avoid all Ominous Ex∣••••e••••ions; Which, if they were spoken by a Brother, or any other early related to the Person, whose Business was in hand, they took the ••reater notice of them, and accounted them so much the Worse. Mr. ••ryden hath excellently expressed this Custom in his Oedipus, where after 〈◊〉〈◊〉 Heroe has been thundering a great many dreadful Imprecations upon 〈◊〉〈◊〉 Murderers of Laïus, Iocasta is introduced, speaking thus,

Jocasta.

At your Devotions? Heaven succeed your Wishes; And bring th' effect of these your pious Pray'rs On You, on Me, and All.

Priest.

Avert this Omen, Heaven!

Oedipus.

O fatal sound! Unfortunate Jocasta! What hast thou said? an ill hour hast thou chosen For these fore-boding Words; why, we were cursing.

Jocasta.

Then may that Curse fall only where You laid it.

Oedipus.

Speak no more! For all thou say'st is ominous: We were cursing; And that dire Imprecation hast thou fasten'd On Thebes, and Thee, and Me, and All of us.

Jocasta.

Are then my Blessings turn'd into a Curse? O unkind Oedipus! My former Lord Thought Me his Blessing: be thou like my Laïus.

Oedipus.

What yet again! the third time hast thou curs'd Me? This Imprecation was for Laïus's Death, And thou hast wish'd Me like Him.

Mr. Dryden.

Which Verses I have here transcribed, because they do fully represent the ancient Custom of catching at Ominous Expressions.

Some Words, and Proper Names there were, which imported Suc∣cess, answerably to their Natural Signification; of which take this Instance: Leotychides desiring of a Samian his Assistance against the Persians, asked him his Name; and being told it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Leader of an Army; reply'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I embrace the Omen in the Name; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amongst the Greeks, import∣ing the same with accipere Omen amongst the Latins, which signi∣fies the accepting of an Omen, and applying it to the Business i•• hand: For it was thought to lye very much in the Power of the Hearer, whether he would receive the Omen, or not; Ostentorum v••∣res in eorum erant potestate, quibus ostendebantur, saith Pliny, i. e. The Force and Efficacy of Omens depended upon the Persons, to whom they appear'd. For if the Omen was immediately catched by the Hearer, or struck upon his Imagination, it was Eff••cacious; but if it ••as neglected, or not taken notice of, it was Invalid, and of no Force. And therefore Virgil introduces Aeneas, as it were, snatching Asc••∣nius's Words from his Mouth; for the Harpyes, and Anchise•• also in another place, having foretold, that the Trojans should suffer so dread∣ful a Famine, that they should be forc'd to gnaw their very Tables, for want of better Provisions,

(a) 1.417 Sed non ante datam cingetis moenibus Urbem, Quam Vos dira fames, nostraeque injuria caedis, Ambesas subigat malis absumere mensas.

With Walls the City shall not bulwark'd be, 'Ere Famine shall revenge our Injury; Sad Famine, when the once luxurious Lord, Instead of Food, shall gnaw the sapless Board.

Mr. Hutchin.

After this, they landed in Italy; and happening to dine upon the Grass, instead of Tables, or Trenchers, which their present Circumstances did not afford, they laid their Meat upon their Bread, which afterwards they Eat up also; at which in Jest

(a) 1.418 Heus! etiam mensas consumimus, inquit Iülus.

See, says Iülus, we our Tables eat,

Aeneas presently catched the Omen, as the Poet subjoyns,

—ea Vox audita laborum Prima tulit finem; primamque loquentis ab Ore Eripuit Pater, ac stupefactus Numine pressit.

The lucky sound no sooner reach'd their Ears, But straight they quite dismiss'd their former cares. His good old Sire with admiration struck The boding Sentence when yet falling took, And often roll'd it in his silent Breast.

Mr. Hutchin.

For Good Luck's sake, whenever they apply'd themselves to any ••e••ious Business, they took especial care to begin with such a preface a•• this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; like to Persius's H••c bene sit; and that old thread-bare saying of the Romans, Quod 〈◊〉〈◊〉, faelix, f••••tunatumque sit. And all their Works, and Speeches were begun in the Name of some God; whence Aratus,

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

Let us with Iove begin.

Which Theocritus has borrowed from him, in his seventeenth Eclogue, and Virgil in his third. (b) 1.419 Xenophon gives the Reason of this practice, viz. That things undertaken in the Name of the Gods, were like to have the most prosperous Events.

It will not be improper to add in this place, that Certain Times also were Ominous, some Days being accounted Fortunate, and causes of Success; others Unfortunate, and causes of the miscarriage of things undertaken upon them, as Hesi••d in his Days observes,

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

Some Days, like rigid Step-Dames, adverse prove, Thwart our Intentions, cross what e're we love; Others more Fortunate, and lucky shine, And, as a tender Mother, bless what we design.

Mr. Hutchin.

Some Days were proper for one Business, others for another, and some for none at all, as my Author relates in the fore-mentioned Poem; where he runs through all the Days in the Month, declaring the Vertue and Efficacy of them.

The way to avert an Omen, was either to throw a Stone at the thing, or to kill it outright, if it was an Ominous Animal, that so the Evil portended by it, might fall upon its own Head: If it was an unlucky Speech, to retort it upon the Speaker with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tibi in caput redeat, i. e. Let it fall upon thy own Head: Which perhaps is an Expression borrowed from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who, when they espy'd any thing in the Victim, that seemed to portend any Mis∣••ortune to themselves, or their Countrey, used to pray, that it might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be turned upon the Victim's Head. The like Expressions are sometimes made use of in Holy Scripture, as in the fifteenth Verse of Obadiah's Prophesie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Or, as our English Translators have rendred it, Thy Reward shall return upon thine own Head. And again in the third Chapter of Kings (a) 1.420, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in English thus, And the Lord hath return'd thy wicked∣ness upon thine own Head. (b) 1.421 Herodotus reports, that it was an Aegyptian Custom, from which it's probable the Graecians derived theirs,

They curse (saith he) the Head of the Victim in this manner, That if any Misfortune impended over themselves, or the Country of Aegyp••, it might be turn'd upon that Head.

Instead of these Imprecations, sometimes they us'd to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dii meliora, i. e. God forbid. Sometimes they us'd to spit three times into thei•• Bosoms, at the sight of a Mad-man, or one troubled with an Epi∣lepsie; of which Custom Theocritus hath taken Notice,

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

Into my Bosom thrice I spit.

This they did in Defiance, as it were, of the Omen; for Spitting upon any Man was always reckon'd a Sign of the greatest Contempt and

Aversation: whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to spit, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to contemn, as the Scholiast of Sophocles observes upon these words in Antigone,

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

Spit on him as an Enemy.

Lastly, upon the Meeting of an unlucky Omen, they often desisted from what they were doing, and began it afresh, as appears from Euripides, in whom a Person, upon the Hearing of an Ominous Word as he was drinking, immediately threw the Drink upon the Ground, and call'd for another Cup.

CHAPTER XVIII. Of Magick, and Incantations.

BESIDES the Methods of Foretelling future Events already mentioned, and that Divination which is commonly called Phy∣s••cal, because it makes Predictions without any Supernatural Assi∣stance, by the mere Knowledge of Physical, or Natural Causes; there are several others, most of which are comprehended under the Names of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Magick, and Incantations; between which tho' some make a nice Distinction, yet they bear a near Relation to each other, and therefore I shall treat of them conjunctly in this place. And tho' some of the Species of these Divinations might be in∣vented in later Ages, and never practis'd in Old Greece, whose Cu∣stoms alone it is my chief Design to describe, not medling with those Innovations, that were introduc'd in later Times, after the Graecians were subjected to the Roman Empire; yet since it is very difficult to determine exactly of all, which were truly Anci∣ent, and which purely Modern; since also there is frequent mention of them in Writers of the middle Ages, especially those that lived towards the Declination of the Roman Greatness, I shall beg the Rea∣der's Leave to give a brief Account of the most remarkable of them: For to enumerate all, would be an Endless, as well as Unrea∣sonable Undertaking; and a great many of them (such as those wherein the Incubi, and Succubi were concern'd) contain in them too much of Profaness and Horrour, to be endured by any civilized Ear.

Magical Arts are said by the Graecians to have been invented in Persia, where at the first they were had in great Honour, and Reputation;

for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were those, that apply'd themselves to the Study of Philosophy, and the strict Search after the most Curious Works, and hidden Mysteries of Nature: They were usually chosen to superin∣tend the Divine Worship, and all Religious Rites and Ce∣remonies; they continually attended upon the Kings, to advise them in all Affairs of moment, and were preferred to the highest Honours, and Places of greatest Trust. But afterwards the Case was altered, for when they left off the Contemplation of Nature, and betook themselves to the Invocation of Daemons, and other mean Arts, their former Credit and Esteem was, in a manner, quite lost, or, at least, very much diminished.

This Art is said to have been introduced among the Graecians by one Oethanes, that came into Greece with Xerxes, and dispersed the Rudiments of it here and there, as he had opportunity. It was after∣wards much improved, and almost brought to Perfection by Demo∣critus, who is said to have learned it out of the Writings of certain Phoenicians. But I shall not trouble you with any more Stories concerning it's Original, or Progress, it being more pertinent to my Design, to give you a short Account of the various Species thereof.

First then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Divination, in which Answers were given by deceased Persons. It was sometimes performed by the Magical use of a Bone, or Vein of a dead Body, after the manner of the Thes••alians: Or by pouring warm Blood into a Carcase, 〈◊〉〈◊〉 it were to renew Life in it, as Erictho doth in Lucian; or by some other Inchantments, to restore dead Men to Life; with which 〈◊〉〈◊〉 Poet was very well acquainted, when he said,

—Dum vocem defuncto in corpore quaerit; Protinus adstrictus caluit cruor, atraque fovit Vulnera.—

While he seeks Answers from the lifeless Load, The congeal'd Gore grows warm with reeking Blood, And chears each ghastly Wound.—

Sometimes they used to raise the Ghost of deceas'd Persons, by va∣rious Invocations, and Ceremonies; which I will give you in the words of Mr. Dryden, who, in his Oedipus, introduces Tiresias raising Lajus's Ghost to discover his own Murderers;

Tiresias.

Choose the darkest part o' th' Grove; Such as Ghosts at Noon-day love. Dig a Trench, and dig it nigh, Where the Bones of Lajus lye. Altars rais'd of Turf, or Stone,

Will th' Infernal Powers have none. Answer me, if this be done.

Priest.

'Tis done.

Tiresias.

Is the Sacrifice made fit? Draw her backward to the Pit: Draw the barren Heifer back, Barren let her be, and black. Cut the curled Hair that grows Full betwixt her Horns, and Brows: And turn your Faces from the Sun: Answer me, if this be done.

Priest.

'Tis done.

Tiresias.

Pour in Blood, and Blood-like Wine, To Mother Earth, and Proserpine; Mingle Milk into the Stream; Feast the Ghosts that love the steam. Snatch a Brand from Fun'ral Pile; Toss it in to make it boyl; And turn your Faces from the Sun; Answer me, if this be done.

These Verses I have chosen, because they contain so Elegant a De∣scription of these Infernal Rites: after this he makes Tiresias's Daughter sing, to charm the Ghosts from their Retirements. Some other Ceremonies also were practised by them, but differ'd not much from those used in Parentations, of which I shall give a more ••••ll and exact Account afterwards.

This Divination, if the Dead appeared only in Aiery Forms, like Shades, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It might, I ••••ppose, be performed in any Place; but some Places were appro∣priated to this use, and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, several of which are men∣tioned by the Ancient Poets; but two of them were most remarkable: The first of which was in Thesprotia, where Orpheus is said to have restor'd to Life his Wife Eurydice; the other in Campania, at the Lake Avernus, celebrated by Homer, and Virgil, in their Stories of Ulysses, and Aeneas.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Divination by Water, sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it 〈◊〉〈◊〉 done by Fountain-water: In this they observed the va∣rious Impressions, Changes, Fluxes, Refluxes, Swellings, Dimi∣••••tions, Colours, Images, &c. in the Water. Sometimes they dipp'd a Looking-glass into the Water, when they had a desire to know what would become of a Sick Person; for as he looked well or ill in the Glass, accordingly they presumed of his future Condition. Sometimes they fill'd a Bowl with Water, and let down into it a Ring, equally poised on each side, and hanging by a Thread tied to one of their Fingers: then in a Form of Prayer requested of the Gods to declare, or confirm the Question in dispute; whereupon, if

the thing proposed was true, the Ring of its own accord would strike against the side of the Bowl a set number of Times. Sometimes they threw three Stones into the Water, and observed the Turns they made in sinking. Instead of Water, sometimes use they made of Oyl, and Wine, and then the Liquor was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and instead of Stones, they sometimes used Wedges of Gold, or Silver. This Divination was some∣times performed in a Bason; and thence called

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which also was sometimes practised in a differe•••• manner, thus; They distinguish'd the Stones, or Wedges with certain Characters, and then, having invoked the Daemon in a set Form, proposed the Question they had a mind to be satisfied about; to which an An∣swer was returned in a small Voice, not unlike an Hiss, proceeding ou•• of the Water. The Scholiast upon Lycophron is of Opinion, that th•••• Method of Divination was as ancient as the Trojan War, and practis'd by Ulysses; which he thinks gave occasion to all the Poetical Fictio•••• about his Descent into the Infernal Regions, to consult Tir••s••••'s Ghost (a) 1.422. Sometimes Divination by Water was performed with a Looking-glass, and was called

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sometimes also Glasses were used, and the Imag•••• of what should happen, represented without Water. Sometimes it wa•• performed in a Vessel of Water, the middle part of which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the Divination termed

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the manner of which was thus: They filled certa•••• round Glasses with fair Water, about which they placed lighted Torches; then invoked a Daemon, praying in a low, murmuring Voice, and propos'd the Question to be solved: A chast and ••••∣polluted Boy, or a Woman big with Child, was appointed to obse•••••• with greatest Care, and Exactness, all the Alterations in the Glasse••, at the same desiring time, beseeching, and also commanding an An∣swer, which at length the Daemon used to return, by Images in the Glasses, which by Reflexion from the Water represented what sho••ld come to pass.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was performed by polished, and enchanted C••••y∣stals, in which future Events were signified by certain Marks, 〈◊〉〈◊〉 Figures.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Divination by Rings enchanted, or ma•••• according to some position of the Celestial Bodies. A Ring of 〈◊〉〈◊〉 sort, they say, Gyges the King of Lydia had, which when he turned 〈◊〉〈◊〉 the Palm of his Hand, he became invisible to others, but could 〈◊〉〈◊〉 every Body: and by the help of this, he enjoy'd his Mistress, the Qu•••••• and slew his Master Candaules, whom afterward he succeeded.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was performed by the Nails of an unpolluted 〈◊〉〈◊〉 cover'd with Oyl and Soot, which they turn'd to the Sun, the Refle••i••••

〈◊〉〈◊〉 whose Rays was believed to represent by certain Images, the things ••hey had a mind to be satisfied about.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foretold future Events from certain Spectres, or other Appearances in the Air: And sometimes thus; They folded their Heads in a Napkin, and having placed a Bowl full of Water in the open Air, ••••oposed their Question, in a small, whispering Voice; at which time 〈◊〉〈◊〉 the Water boyled, or fermented, they thought what they had spoken ••as approved of, and confirmed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was sometimes performed by a Precious Stone, called 〈◊〉〈◊〉: which they washed in Spring-water in the Night by Candle∣light; the Person that consulted it, was to be purified from all manner of pollution, and to have his Face covered: this done, he repeated di∣••••rs Prayers, and placed certain Characters in an appointed Order; and ••••en the Stone moved of its self, and in a soft, gentle murmur, or (as some say) in a Voice like that of a Child, returned an Answer. By a Stone of this Nature, Helenus is reported to have foretold the Destructi∣on of Troy.

(a) 1.423 Theocritus has given us an Account of two sorts of Divination pra∣ctis'd by a Countrey Swain, to try what share he had in his Mistress's Af∣••••••tions; his Words are these,

〈 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 〉.

All this I knew, when I design'd to'prove, Whether I shou'd be happy in my Love; I prest the Long-live, but in vain did press, It gave no lucky sound of good Success: To Agrio too I made the same Demand, A cunning Woman she, I crost her Hand: She turn'd the Sieve, and Sheers, and told me true, That I shou'd love, but not be lov'd by You.

Mr. Creech.

Where the Shepherd complains he had found his Suit was rejected these 〈◊〉〈◊〉 ways: First, by the Herb Telephilum, which being crushed in his Hand, or upon his Arm, returned no sound; for it was usual to strike that, or ••••me other Herb against their Arms, and if they crackled in breaking, Good; if not, it was an unlucky Omen. Not much unlike this, was the Divination by Lau••el-leaves, which they threw into the Fire, and observed

how they crackled in burning; from which Noise, some say, Laurel was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The other way of Divining, mentioned by Theocritus, was by a Sieve, which an old Gypsie used in telling poor, silly People their Fortunes. This they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was generally practised to discover Theeves, or others that were suspected of any Crime, in this manner: They tied a Thread to the Sieve, by which it was upheld, or else placed a pair of Sheers, which they held up by two Fingers; then prayed to the Gods to direct, and assist them; after that, they repeated the Names of the Persons under suspicion, and he, at whose Name the Sieve whirled round, or moved, was thought to have committed the Fact. Another sort of Divination was commonly practised upon the same account, which was called

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an Ax, or Hatchet, which they fixed so exactly upon a round Stake, that neither End might ou••∣poise, or weigh down the other; then they pray'd, and repeated the Names of those they suspected; and the Person, at whose Name the Hatchet made any the least motion, was found guilty.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was by the Head of an Ass, (as the Name i••∣ports) which they broyl'd on Coals; and after having muttered a 〈◊〉〈◊〉 Prayers, they repeated the Persons Names as before; or the Crime, in case one was only suspected; at which, if the Jaws made any motion, and the Teeth chattered against one another, they thought the Villain suffi∣ciently discovered.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a very Mysterious Divination, in which they made use of a Cock, in discovering secret, and unknown Transactions, or future Events. It was effected after this manner: Having wrote in the Dust the twenty-four Letters of the Alphabet, and laid a grain of Wheat, or Barley upon every one of them, a Cock magically prepared was let loose amongst them, & those Letters, out of which he picked the Corns, being joyn'd together, were thought to declare whatever they were desirous to be certified of. This Divination the famous Magician I••••∣blichus, Proclus's Master, is said to have made use of, with a Design to find out the Person, that was to succeed Valens Caesar in the Em∣pire; but the Cock picking up only four of the Grains, viz. those that lay upon the Letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. left it uncertain, whether Theodos••••••, Theodotus, Theodorus, or Theodectes, was the Person designed by 〈◊〉〈◊〉 Fates to be Emperour. However, Valens being informed of the M••••∣ter, was enraged at it, put to death several Persons, for no oth•••• reason, than that their Names began with those Letters; and mad•• diligent search after the Magicians themselves; whereupon Iamb•••••••••••• to prevent the Emperour's cruelty, ended his Life by a Draught 〈◊〉〈◊〉 Poison.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was performed by a Red-hot Iron, upon whic•• they laid an odd number of Straws, and observed what Figures, Bend∣ings, Sparklings, &c. they made in burning.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was by observing the Motions, Figures, &c. 〈◊〉〈◊〉

••elted Lead. The three following Methods of Divination are by some reckon'd amongst the various sorts of Incantations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Divination by Ashes; which was performed in this manner: They wrote the Things they had a mind to be resolved about, in Ashes upon a Plank, or any such thing; this they exposed to the open Air, where it was to continue for some Time; and those Letters, that remained whole, and no ways defaced by the Winds, or other Ac∣cidents, were thought to contain in them a Solution of the Question.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Divination by Herbs, especially 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Salvia; or by Fig-leaves, and then called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was practised thus: The Persons that consulted, wrote their own Names, and their Questions upon Leaves, which they expos'd to the Wind, and as many of the Letters as remained in their own Places, were taken up, ••nd being joyned together, contained an Answer to the Question.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Divination by Wax, which they melted over a Vessel of Water, letting it drop within three definite spaces, and ob∣served the Figure, Situation, Distance, and Concretion of the Drops. Besides these, there were infinite other sorts of Divination; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was practised in Socrates's Time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mentioned, with seve∣ral others, by Aratus in his Prognosticks, and Pliny in his Natural History; but these I shall pass by, and only trouble you with one more, which is so remarkable, that it cannot be omitted, viz.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was usually performed by certain medicated, and i••chanted Compositions of Herbs, Minerals, &c. which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· By these, strange and wonderful things were effected: Some of them taken inwardly, caused Blindness, Madness, Love, &c. s••ch were the Medicaments, by which Circe transformed Ulysses's Soul∣diers. Others infected by a touch; such was the Garment which M••dea sent to Creüsa. Others spread their Venom afar off, and ope∣••••ted upon Persons at a great Distance. There were also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were Amulets against the former; such was the Herb Moly, which preserved Ulysses from Circe's Inchantments; the Laurel, the Sallow-tree, the Rhamn, or Christ-thorn, Flea-bane, the Jasper-stone, and innumerable others mentioned by Albertus Magnus, and Orpheus 〈◊〉〈◊〉 his Book De Lapillis; Likewise certain Rings, which Aristophanes, in 〈◊〉〈◊〉 Plutus, calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this Art the Thessalians were ••ost famous of all the Graecians; Democritus, and Pythagoras are also said to have been skilled in it. Every Story is full of the prodigious Operations wrought by it, some of which I shall give You from a Witch's own Mouth in Ovid; (a) 1.424

—Cum volui, ripis mirantibus, amnes In fontes rediere suos, concussaque sisto,

Stantia concutio cantu freta; nubila pello Nubilaque induco; ventos abigoque vocoque; Vipereas rumpo verbis & carmine fauces; Vivaque saxa, suâ convulsaque robora terrâ, Et sylvas moveo, jube••que tremiscere montes; Te quoque, Luna, traho.—

When e're I please, the wondring Banks behold Their Waters backwards to their Fountains rowl'd; The Seas, if rough, and in vast ridges rise, As tho' their angry Waves wou'd dash the Skies, I give the word, and they no longer roam, But break, and glide away in silent Foam. If plain, and calm, the Ocean's surface lye, Smooth, like some well-spread Azure Canopy, I rouze th' unruly Waves with hid'ous Roar, And bid their swelling heaps insult the Shore; Then straight the watry Mountains heave their Heads, O're-leap their bounds, and drown th' enamell'd Meads. Clouds Me obey, and at my Summons sent, Infest, or quit th' Etherial Firmament. Winds too, on downy Wings attend my Will, And as I bid, or boist'rous are, or still. I burst the Vipers by my Magick Verse, And from their Basis rend both Rocks and Trees. The thronging Woods I move; at my Command The Moon shrinks back, and Mountains trembling stand.

Mr. Hutch••••▪

Where you may observe the last Verse, wherein the Inchantress boa••••s, that she was able to draw the Moon from her Orb; for the Ancient really believ'd, that Incantations had power to charm the Moon fro•• Heaven; according to that saying of Virgil,

Carmina vel coelo possunt deducere Lunam (a) 1.425.

The Moon my Verses from her Orb can draw.

And whenever the Moon was eclipsed, they thought it was done b•• the Power of Magick; for which reason it was usual to beat 〈◊〉〈◊〉▪ and Kettles, to sound Trumpets, and Haut-boys, to drown, if it 〈◊〉〈◊〉 possible, the Voices of the Magicians, that their Charms might 〈◊〉〈◊〉 reach her. The Moon also was thought to preside over this 〈◊〉〈◊〉▪ and therefore was invoked together with Hecate, to whom the ••••••vention of it was ascribed; and therefore M••dea in Euripides saith, 〈◊〉〈◊〉 of all the Gods, she paid the greatest Veneration to Hecate;

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

For by the Goddess, whom I most adore, Infernal Hecate, whom now I chuse Co-partner of my Black Designs.

The Rites used at the Invocation of this Goddess, are given us by (a) 1.426 Apollonius in these words;

〈 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 〉, 〈 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 〉.

When lab'ring Night has half her journey run, Wash'd in some purling Stream, repair alone, Clad in a dusky Robe, and dig a Pit, Round let it be, and raise a Pile in it. Then kill a tender Ewe; when this is done, O' th' new-rais'd Pile, unquarter'd lay her on. And if you Perses Daughter wou'd appease, Pour a Libation, which the painful Bees Have first wrought up within their waxen Hives. Next pray the Goddess wou'd propitious prove, Then backwards from the flaming Altar move; But let no Yels of Dogs, or seeming noise Of Feet behind, turn back thy steady Eyes, And frustrate all thy former Sacrifice.

Mr. Hu••chin.

To this sort of Divination are to be referr'd Charms, and Amule••s against Poison, Venom, and Diseases. Suidas reports, that the Curing of Distem∣pers by Sacrifices, and the repetition of certain Words, was practis'd ever since the time of Minos King of Crete; and (a) 1.427 Homer relates, how Au∣tolycus's Sons stanched Ulysses's Blood, flowing from a wound he receiv'd in hunting a Wild Boar, by a Charm;

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

With nicest care, the Skilful Artists bound The Brave, Divine Ulysses's ghastly Wound; And b' Incantations stanch'd the gushing Blood.

Hither are also to be reduced inchanted Girdles, and other Things worn about Men's Bodies, to excite Love, or any other Passion, in those with whom they conversed: such was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Homer's Iliads, given by Venus to Iuno, for the allurement of Iupiter to her Lo••e, as Eustathius observes, upon the afore-mentioned Verses in the Odysse••. But as conc••rning these Practices, I shall have occasion to add some∣thing more, when I come to treat of Love-affairs.

CHAPTER XIX. Of the Grecian Festivals in general.

FESTIVALS were instituted upon four Accounts; First, in ho∣nour of the Gods, to whom, besides the Worship every Day pa•••• them, some more Solemn Times were set apart. Especially, if they had conferred any signal Favour upon the Publick, or upon Private Per∣sons, had assisted them in Defending their Countrey, had given the•• Victory over their Enemies, had delivered them out of any apparen•• Danger, or blessed them with Success in any Undertaking, it was thought but reasonable to set a part some Time for offering Sacri∣fices, and Praises to them, as grateful Acknowledgments for the Be∣nefits received at their Hands.

Secondly, in order to procure some especial Favour of the Gods; for (as you may learn from the following Chapters) several of the Festivals were instituted with a Design to render the Gods propitio••s, and willing to grant some particular Blessings, as Health, Children, and such like. And in Times of Famine, Pestilence, or other p••b∣lick Calamities, the Oracles usually advised their Consultants to institute Solemn Festivals, as the only Method to appease the angry Gods, and obtain of them Deliverance from the Evils they groaned under.

Thirdly, in Memory of Deceased Friends, of those that had done any remarkable Service for their Countrey, or died valiantly in the Defence of it. This was no small Encouragment to Men of Gene∣rous

and Noble Dispositions to enter upon honourable Designs, when they saw that the Brave Actions of the Virtuous did not perish with them, but their Memories were ever held sacred by Succeeding Generations.

Fourthly, Festivals were instituted, as Times of Ease, and Rest to Labourers; that amidst all their Toil, and Sorrow, and as it were a Recompense thereof, some Days of Refreshment might be allowed them. And for some one, or more of these Ends, most Festivals seem to have been first instituted.

(a) 1.428 Aristotle reports, that amongst the Ancients they had few, or no Festivals, besides those after Harvest, or Vintage; for then they used to meet, and make merry with the Fruits they had gathered, Eating, and Drinking plentifully; for they esteem'd this a sort of offering their First-fruits to the Gods, whom they thought ho∣noured by so doing; and therefore Feasts were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because they thought they were obliged, in duty to the Gods, to be drunk. And Seleucus, in the same Author, tells us, That the Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were derived from the same Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Banquets were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or God; because it was usual at those Times to consume great quantities of Wine, and other Provisions in honour of the Gods.

In later Ages, when the Gods were encreased almost to the num∣ber of Men, and the old frugal way of Living was laid aside, the number of Festivals was enlarged, and the manner of them quite altered: for whereas formerly the Solemnities consisted in little or no∣thing, besides offering a Sacrifice to the Gods, and after that making merry themselves; now a great many Games, Processions, and ten thousand Superstitious Observances, in imitation of the Fabulous Actions of the Gods, were introduced, and practised, to the vast charge of the Publick.

The Athenians, as they exceeded all other People in the number of their Gods, so they outdid them in the number of their Fe∣stivals; which, as (b) 1.429 Xenophon reports, were twice as many, as any other City observed: Nor did the Number, and Frequency of them abate any thing of the Solemnity, Splendour, and Charges at their Observation. The Shops, and Courts of Judicature were shut up, on most of those Days; the Labourers rested from their Works, the Tradesmen from their Employments, the Mourners in∣termitted their Sorrows; it was unlawful for a Cry, a Groan, or a sorrowful Expression to be heard; and nothing but Ease and Pleasure, Mirth and Jollity were to be found amongst them.

Most of them were celebrated at the Publick Charge; and lest their Treasury should be exhausted by so frequent Evacuations, seve∣ral means were contrived to supply and replenish them. For Instance, after Thrasybulus had deposed the Tyrants, their Estates were confiscated for this use, as Harpocration observes out of Philochorus: And when the State was reduced to it's old Democracy, if any of the Citizens, through too much Wealth, became formidable to the poorer sort, and objects of their Envy, it was customary to compel them to contribute towards the defraying of the Expences at Publick Fe∣stivals; and so by conferring upon them a great (tho' chargeable, and dear-bought) Honour, at once sweeten the Imposition, (if not also oblige those on whom it was impos'd) and rid themselves of those Fears, and Jealousies, which the Immoderate Opulency of private Persons might reasonably give to a Popular State.

Thus much of Festivals in General: as to the Particulars, I have omitted very little that is material in the Tracts of Meursius, and Castellanus, upon this Subject; and some things not taken notice of by either of them, and perhaps not unworthy your Observation, I have added. Yet I do not pretend, that this is a complete, or en∣tire Collection of the Graecian Festivals; for that would be endless, (seeing almost every Man of Repute, and that had done any Notable Service for the Publick, had his Anniversary Day) and impos∣sible, since hundreds of them (especially those that were observed by the less considerable Cities) are not so much as mentioned in any Author at this Day extant; or but barely mentioned, without any Account of the Persons, to whom they belonged, or the Cere∣monies used at their Celebration: However, as much as is necessary to the Understanding of the Ancient Greek Writers, the following Chapters will furnish.

CHAPTER XX. Grecian Festivals.

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

MEntioned by Hesychius, without any Notice of the Deity, 〈◊〉〈◊〉 whose Honour they were observed. It is not improbable, they might belong to Apollo, and be (at least the latter of them) the sa•••• with the Lacedaemonian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Conjecture is grounded up∣on the words of Hesychius; who tells us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Name of the Person consecrated to the God at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that the

Festival it self was term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Name seems to have been deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Festival being observ'd in Imitation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, the Military way of Living, as Athenaeus (a) 1.430, and Eustathius (b) 1.431 have observ'd. It is not unlikely, the former might be∣long to Venus, whose Priest (as Grammarians inform us) was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Cyprus.

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

Was celebrated at Argos (c) 1.432, in Memory of one of Proetus's Daugh∣ters; being, in all probability, the same with

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

Which (as the same Author tells us) was observ'd at Argos, in Me∣mory of a deceas'd Person. It was also celebrated at Thebes with So∣lemn Sports.

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

At Athens, in Honour of Agraulus, or Aglaurus, the Daughter of Cecrops and the Nymph Aglauris, and Priestess of Minerva, to whom she gave the Sirname of Aglaurus, and was worshipp'd in a Temple dedicated to her. The Cyprians also (as Porphyry (d) 1.433 reports) honour'd her by the Celebration of an Annual Festival in the Month Aphro∣••isias, at which they offer'd Human Victims; and this Custom is said to have continu'd till the Time of Diomedes.

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

In Honour of Bacchus, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from his Cruelty, as (e) 1.434 Plutarch is of Opinion; or because he convers'd with, and was attended by Lions, Tygers, and other Savage Animals; which pro∣cur'd him the other Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly denotes an Eater of raw Flesh, or any Barbarous Person. This Solemnity was observ'd in the Night, after this manner: The Women (f) 1.435 being assembled, made a strict Search after Bacchus, as if he had fled from them; but af∣ter some time, finding their Labour to be in vain, said, that He had retir'd to the Muses, and conceal'd Himself amongst them. This be∣ing done, and the Ceremony ended, they regal'd themselves with an Entertainment; after which, the Time was pass'd away by proposing Riddles, and cramp Questions. Large quantities of Ivy was us'd at this Time (g) 1.436, because that Plant was accounted sacred to Bacchus; and so great Excesses were sometimes committed, that once the Daughters of Minya

with Vocal Musick, in Honour of Erigone, sometimes call'd Aletis, the Daughter of Icarius; who, out of an excess of Grief for the Misfortunes of her Father, hang'd her self: whence the Solemnity had the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At her Death, she requested the Gods, that if the Athenians did not revenge Icarius's Murder, their Virgins might end their Lives in the same manner, that she did. Her Petition was granted, and a great many of them, without any apparent cause of Discontent, became their own Executioners; Whereupon, to appease Erigone, they insti∣tuted this Festival, by the Advice of Apollo. Others report, (a) 1.437 that it was observ'd in Honour of King Temaleus; or of Aegisthus, and Cly∣taemnestra. And some are of Opinion, (b) 1.438 that it was first observ'd by command of an Oracle, in Memory of the Daughter of Aegisthus and Clytaemnestra, who in company of her Grand-father Tyndarus, took a Journey to Athens; where she prosecuted Orestes in the Court of Areopagus; and losing her Cause, hang'd her self for Grief.

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

A Triennial Festival, Solemniz'd at Actium in Epirus, with Wre∣stling, Horse-racing, and a Fight, or Race of Ships, in Honour of Apollo, who had the Sirname of Actius, from that Place (c) 1.439.

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

To Minerva, sirnam'd Alea, at Tegea in Arcadia, where that Goddess was honour'd with a Temple of great Antiquity (d) 1.440.

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

A Cock-fight at Athens, in memory of the Cocks, from whose Crowing Themistocles receiv'd an Omen of his Success against the Persians (e) 1.441.

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

Solemn Games (f) 1.442 Celebrated at Rhodes, upon the Twenty-fo••••t•• Day of the Month 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which answers to the Athenian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Honour of the Sun, who is call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is said to have been born in the Island of Rhodes; t••e Inhabitants of which were reputed his Posterity, and therefore call'd Heliades, as we learn from Strabo (g) 1.443. The Combatants in these Game•• were not only Men, but Boys; and the Victors were rewarded with •• Crown of Poplar.

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

At Megara (a) 1.444, in Memory of Alcathoüs, the Son of Pelops; who lying under a Suspicion of having murder'd his Brother Chrysippus, fled to Megara; where having overcome a terrible Lion, that wasted the Countrey, and had slain, beside many others, King Megareus's own Son; he so far ingratiated himself, that he had in Marriage the King's Daughter, and was declar'd his Successor.

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

At Athens, in the Month Posideon, in Honour of Ceres and Bac∣chus, by whose Blessing the Husbandmen receiv'd the Recompence of their Toil, and Labour; and therefore (b) 1.445 their Oblations consisted of nothing but the Fruits of the Earth. Others say, this Festival was instituted, as a Commemoration of the Primitive Greeks, who liv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. in Vine-yards, and Corn-fields (c) 1.446.

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

To Minerva, by the Arcadians; in memory of a Victory, wherein they took a great many of the Lacedaemonians prisoners, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d) 1.447.

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

A Festival celebrated with Games, in Honour of Diana, sirnam'd Amaryntbia, and Amarysia, from a Town in Euboea. It was observ'd by the Euboeans, Eretrians, Carystians, and Athmonians, who were In∣habitants of a Burrough in Attica.

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

To Bacchus (e) 1.448 the God of Wine; in the Month Lenaeon, in most of the Cities of Greece.

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

A Festival, of which nothing more is recorded, than that it be∣long'd to Iupiter (f) 1.449.

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

An Athenian Festival (g) 1.450.

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

At Oropus, in Honour of Amphiaraus (h) 1.451; of whom I have given a sufficient Account in another Place.

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

A Festival observ'd by Private Families in Athens, upon the fifth Day after the Birth of every Child. It was so call'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Running round; because it was customary to run round the Fire, with the Infant in their Arms. Of this more here∣after.

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

Solemn Sacrifices (a) 1.452 to Venus, at Eryx in Sicily, where she was ho∣nour'd with a Magnificent Temple. The Name of this Solemnity was deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from returning; because the Goddess was said to leave Sicily, and return to Africk at that Time.

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

An Athenian Festival, in Honour of the Dioscuri, who were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and honour'd with a Temple, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Sacri∣fices offer'd at this Time, were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because those Deities were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Strangers (b) 1.453; and consisted of three Offerings (c) 1.454, which were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athenaeus (d) 1.455 also makes mention of Plays, acted in Honour of these Deities.

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

Solemnities observ'd at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Proclamation, of Kings, and Princes, when they became of Age, to take the Goverment into their own Hands (e) 1.456.

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

A Festival (f) 1.457 •••• Amphiss••••, the Capital City of Locris; in Honour either of the Dioscuri, or Curetes, or Cabiri; for Authors are not agree'd in this Matter.

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

Annual Games (g) 1.458 celebrated in the Ceramicus at Athens, by the com∣mand of Minos, King of Crete, in memory of his Son Androgeos, other∣wise call'd Eurygias, who was barbarously murder'd by some of the Athe∣nians, and Megarensians (h) 1.459.

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

An Athenian Festival, observ'd in Honour of Bacchus, upon the Eleventh, Twelfth, and Thirteenth Days of the Month Anthesterion.

The first Day was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because they then tapp'd their Barrels. The same Day was by the Chaeroneans call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The Day of Good Genius; because it was customary to make merry upon it.

The second Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Measure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because ••••ry Man drunk out of his own Vessel; in memory of an Acci∣••ent that happened in the Reign of Pandion, or (as others say) of D••mophoon, under whom Orestes, having slain his Mother, fled to A••hens, before he had undergone the customary Purification for Mur∣••••. The Athenians were at that Time busy in Celebrating the ••estival of Bacchus, sirnam'd Lenaeus, because he had the Care of Win••∣••••••sses, which are in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. However, he was kindly ••••ceiv'd by Demophoon, who to prevent the Contamination, which ••ight adhere to the Company, by Drinking with a polluted Person, ••••d that Orestes might not take it unkindly to be forc'd to drink ••lone, order'd, that every Man should have a distinct Vessel of Wine, ••••d drink out of his own Cup. On the fore-going Day, they only open'd their Vessels, and tasted the Wine; but now it was customary to drink Iustily, and the longest Liver, in token of Victory, was re∣••a••ded with a Crown of Leaves, and a Vessel of Wine. It was ••••••al also to ride in Chariots, out of which they jested upon all that pass'd by. The Professors of Sophistry feasted at home, with their ••••iends upon this Day, and had Presents sent them from all Hands; To which Custom Eubulides alludes, in these Verses,

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

Ah! subtile Knave, you now the Sophist play, And wish that Bounteous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may approach, Whose Presents fill your Belly, and your Purse.

••••om this Day it was, that Bacchus had the Sirname of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The third Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Pot, which was brought forth full of all sorts of Seeds, which they accounted ••••••red to Mercury, and therefore abstain'd from them. Upon this Day the Comedians us'd to act; and at Sparta, Lycurgus order'd, that such of them as obtain'd the Victory, should be enroll'd amongst the Free Denizons.

During these Days, the Slaves were allow'd to make merry, drink, and revel; and therefore, at the End of the Festival, it was usual to make proclamation in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Begone you Carian Slaves, the Anthesteria are ended.

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

A Sicilian Festival (a) 1.460, so nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from car∣rying Flowers; because it was Instituted in honour of Proserpi na, whom Pluto is said to have stoln, as she was gathering Flowers.

Another Solemnity of this Name, seems to have been observ'd at Argos, in honour of Iuno, to whom a Temple was dedicated in that place, under the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.461.

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

Sacrifices in Honour of Antigonus (c) 1.462.

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

Annual Sacrifices, and Quinquennial Games, in Memory of An∣tinous, the Bithynian: They were Instituted at the Command of Adrian the Roman Emperour, at Mantinea in Arcadia (d) 1.463, where Antinous was honour'd with a Temple, and Divine Worship.

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

A Festival (e) 1.464 first instituted at Athens, and from thence deriv'd to the rest of the Ionians, except those of Ephesus, and Colophon. It receiv'd its Name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Deceit; because it was first instituted in memory of a Stratagem, by which Melanthius, the Athenian King, overcame Xanthus, King of Boeotia. For a Con∣troversy happening between the Athenians, and Boeotians, about a piece of Ground situated upon the Con••ines of Attica and Boeotia; Xan∣thus made a Proposal, that himself, and the Athenian King should end the Quarrel by a single Combat. Thymoetes reign'd at that Time in Athens; but declining the Fight, was depos'd: his Successour was Melanthius a Messenian, Son of Neleus and Periclymene, who having accepted the Challenge, met his Enemy at the appointed Place; where, as they were just going to begin the Fight, Melanthius thinking, or pretending that he saw at Xanthus's Back, a Person habited in a black Goat-skin, cry'd out, that the Articles were violated; upon this, Xan∣thus looking back, was treacherously slain by Melanthius. In Memory of this Success, Iupiter was sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Deceiver; and Bacchus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. cloath'd in a black Goat-skin, and was far∣ther honour'd with a new Temple, and the Institution of this Fe∣stival. Others are of opinion, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are so call'd, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

•• e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because upon this Festival, Children accompany'd ••••eir Fathers, to have their Names enter'd into the Publick Register: ••••ter the same manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is equivalent to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be so nam'd, because the Children were till that Time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. without Fathers, in a Civil sence; for that it was not till then publickly recorded, whose ••••ey were. For a like reason, Melchisedec is by some thought to be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.465, i. e. without Father, without Mother; viz. because his Parentage was omitted in the Publick Genealogies. To ••••turn: This Festival was celebrated in the Month Pyanepsion, and 〈◊〉〈◊〉 three Days.

The first Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Supper; be∣••••••se on that Day at Evening, each Tribe had a separate Meeting, ••••ereat a sumptuous Entertainment was provided.

The second Day was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because 〈◊〉〈◊〉 this Day Victims were offer'd to Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 Minerva; in whose Sacrifices (as in all that were offer'd to Cele∣••••••l Gods) it was usual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to turn the Head of the Victims upwards, towards Heaven. At this Sacrifice, the Children enroll'd amongst the Citizens, were plac'd close to the Al∣••••. It was usual also, for Persons richly apparell'd, to take lighted ••o••ches out of the Fire, and run about, singing Hymns in praise of Vulcan, who was the first that taught Men the use of that Ele∣ment: Which Custom is by Meursius referr'd to this Day, tho' Har∣••••ration, to whom we are indebted for the Mention of it, has left 〈◊〉〈◊〉 in the Dark as to it's Time.

The third Day was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Youth; 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Shaving; because the young Men, who till that Time re∣min'd unshaved, had their Hair cut off, before they were presented to be registred. Their Fathers at this Time were oblig'd to swear, t••at both Themselves, and the Mothers of the young Men, were Free-born Athenians It was also usual to offer a Sheep in Sacrifice to Diana, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this Victim was to be of a ••••••tain Weight; and because it once happen'd, that the Standers-by c••y'd out in jest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Too little, too little, it was ever after call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Persons that offer'd it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To these Hesychius adds a fourth Day, which he tells us was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that Name is not peculiar to this Festival, but generally apply'd to any Day, celebrated after the End of another Solemnity; being deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from following; because it was a sort of Appendage to the Great Festival.

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

The second Day in Marriages, of which I shall have Opportunity to speak in another place.

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

To Apollo, at Aegialea, upon this Account: Apollo, having ob∣tain'd the Victory over Python, went to Aegialea, accompanied with his Sister Diana; but being frighted from thence, fled into Crete. After this, the Aegialeans were infected with an Epidemical Distemper; and being advis'd by the Prophets, to appease the two offended Deities, sent seven Boys, and as many Virgins, to entreat them to return. Apollo and Diana accepted their Piety, and came with them to the Cittadel of Aegialea; in Memory of which, a Temple was dedicated to Pi••••••, the Goddess of Perswasion; and it became a Custom, to appoint chose•• Boys and Virgins, to make a solemn Procession, in shew as if they design'd to bring back Apollo and Diana; which Solemnity was con∣tinued till Pausanias's Time (a) 1.466.

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

Certain Days (b) 1.467, in which Sacrifices were offer'd to the Gods, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who these were, I am not resolv'd: Certain it is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes any Person that conducts another in his way; and therefore was apply'd to Mercury, who was believ'd to be Pl••••••'s Gentleman-usher, and to conduct the Souls of deceas'd Persons to the Shades below: whence Ajax, in Sophocles, before he stabb'd him∣self, pray'd thus,

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

—Infernal Mercury I call Safe to conduct me to the Shades below.

But I am rather inclin'd to think, these Days belong'd to the Gods call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by Phavorinus expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) otherwise nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and averrunci, because they were thought to avert Evils; such were Iupiter, Hercules, and others: and therefore for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hesychius, I would read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, except they may be us'd as synonymous Terms.

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

A Festival at Sicyon (a) 1.468, upon the Birth-day of Aratus, whom they honour'd with a Priest; who, for Distinction's sake, wore a Ribband bespangl'd with white and purple spots. It was celebrated with Mu∣sick; and the Choristers of Bacchus assisted at the Solemnity with their Harps. There was also a Solemn Procession, in which the Publick School-master, accompany'd with his Scholars, went first, and the Senators adorn'd with Garlands, with as many of the other Citizens as had a mind, follow'd after.

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

Festivals at Argos, the Names of which are lost. One we find mention'd in Parthenius (b) 1.469, upon which he tells us, there was a Publick Entertainment.

Another is taken notice of in Plutarch (c) 1.470, upon which the Boys call'd one another in Jest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which words are signify'd Persons, that throw wild Figs. Which Cu∣••••om perhaps was instituted in Memory of their ancient Diet in Inachus's ••ime, when they liv'd upon wild Figs.

A third we read of in Aeneas (d) 1.471, in which great numbers of the Citizens made a Solemn Procession out of the City in Armour.

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

Two Festivals (e) 1.472 at Naxos, in Honour of two Women, who had ••••e common Name of Ariadne. The former of them was thought ••o be of a Gay and Pleasant Temper, and therefore her Festival was observ'd with Musick, and a great many Expressions of Joy, and Mirth.

The latter, being the same that was expos'd big with Child upon that Coast by Theseus, was suppos'd to be of a Melancholy Disposi∣tion, and therefore the Solemnity dedicated to her had a shew of Sorrow, and Mourning; and in Memory of her being left by Thes••us ••ear the Time of Child-birth, it was usual for a Young Man to 〈◊〉〈◊〉 down, and counterfeit all the Agonies of Women in Labour. This Festival is said to have been first instituted by Theseus, as a re∣••••mpence of his Ingratitude to her.

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

At Athens (f) 1.473, in the Month Scirrophorion, in Honour of Minerva, and Ersa, one of Cecrops's Daughters, upon which account, it is

sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the former Name is deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because there were some Myste∣rious Things carry'd by four select noble Virgins, not under seven, nor above eleven Years of Age; who were for that reason call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their Apparel was white, and set off with Ornaments of Gold. And out of them were chosen two, to weave (as the Custom was) a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Garment, for Minerva; which work they began upon the thirtieth of Pyanepsion.

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

A Festival, in Honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Diana. It was celebrated in several places of Greece, particularly at Delphi; where they o••∣fer'd a Mullet to the Goddess, as being thought to bear some so•••• of Relation to her; because (a) 1.474 it is said to hunt, and kill the Se••∣hare.

Another Solemnity of this Name was observ'd three Days toge∣ther, with Banquets, and Sports, at Syracuse (b) 1.475.

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

A Festival of Aesculapius, observ'd in several Parts of Greece; but no where with so much Solemnity, as by the Epidaurians (c) 1.476, whom this God honour'd with his more immediate Presence, giving Answers to them 〈◊〉〈◊〉 an Oracular way: wherefore it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The great Festival of Aesculapius (d) 1.477. One great part of the Solemnity consisted in a Musical Entertainment, wherein the Poets, and Musicia•••• contended for Victory, and therefore was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Sacred Contention.

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

A Festival celebrated by the Athenian Husbandmen, in Honour of Bacchus (e) 1.478, to whom they sacrific'd a He-goat; because that Animal de∣stroys the Vines, and therefore was suppos'd to be hated by 〈◊〉〈◊〉. Out of the Victim's Skin, it was customary to make a Bottle, which being fill'd with Oyl and Wine, they endeavour'd to leap upon it with one Foot, and He that first fix'd himself upon it, was declar'd Victor, and receiv'd the Bottle as a Reward. The Doing this they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Leaping upon a Bottle; whence this Festival hath it's Name.

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

Festivals in Honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Venus; several of which were observ'd in divers Parts of Greece: The most remarkable of them was that at Cyprus (a) 1.479, first instituted by Cinyras; out of whose Fa∣mily certain Priests of Venus were Elected, and for that reason nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this Solemnity several Mysterious Rites were practis'd; all that were initiated into them, offer'd a Piece of Money, and re∣ceiv'd, as a token of the Goddess's Favour, a Measure of Salt, and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the former, because Salt is a Concretion of Sea-water, to which Venus was thought to owe her Birth: The latter, because she was the Goddess of Wantonness.

At Amathus, a City of Cyprus, Solemn Sacrifices were offer'd to Ve∣••••s, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.480; which word is deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Fruit; perhaps because this Goddess presided over Generation.

At both the Paphi Venus's Festival was observ'd, being celebrated not only by the Inhabitants of those Places, but multitudes that throng'd to it out of other Cities (c) 1.481.

At Corinth it was celebrated by Harlots (d) 1.482.

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

An Anniversary Festival at Sparta, in honour of Achilles (e) 1.483.

Β

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

To Bacchus (f) 1.484. See 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

At Eleusis in Attica, to Demophoon, the Son of Celeus (g) 1.485.

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

Solemn Games in Thesprotia, wherein the strongest obtain'd the Vi∣ctory (h) 1.486.

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

A Festival at Lebadea, in Boeotia (i) 1.487.

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

A Thracian Festival (k) 1.488, in honour of Diana, who was by the

Thracians call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From Thrace it was carry'd to Athens, where it was celebrated in the Piraeus, upon the nineteenth, or twentieth of Thargelion.

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

An Athenian Festival (a) 1.489, so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from coming to help; because it was instituted in memory of Ion, the Son of Xuthus, who came to the Assistance of the Athenians, in the Reign of King Erectheus, when they were invaded by Eumolpus, the Son of Neptune. But Plutarch (b) 1.490 reports, that it was observ'd in memory of a Victory obtain'd by Theseus against the Amazons, in the Month Boe∣dromion.

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

Another Athenian Festival (c) 1.491 in honour of Boreas; who had an Altar in Attica, and was thought to bear some relation to the Athe∣nians, having marry'd Orithyia, the Daughter of Erectheus: for which reason, when in a Sea-fight a great many of their Enemies Ships we•••• destroy'd by a North-wind, the Athenians imputed it to the kindness Boreas had for his Wive's native Countrey, as Pausanias reports (d) 1.492.

We are inform'd by the same Author (e) 1.493, that Solemn Sacrifices were offer'd to Boreas at Megalopolis in Arcadia, where he had a Temple, and Divine honours.

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

The Bottiaeans were an Athenian Colony; wherefore in memory of their Original, they observ'd this Solemnity, in which the Virgins 〈◊〉〈◊〉 to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Let us go Athens (f) 1.494.

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

An Anniversary Solemnity at Sparta, in memory of Brasidas, a L••••••∣••aemonian Captain, famous for his Atchievements at Methone, Pylos, and Amphipolis. It was celebrated with Sacrifices, and Games, wherein none were permitted to contend, but Free-born Spartans (g) 1.495.

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

To Diana, sirnam'd Brauronia, from the place in which this Festival was observ'd, viz. Brauron, an Athenian Burrough, in which the fa∣mous Statue of this Goddess, brought from Scythia Taurica by Iphigen••••, remain'd till the second Persian War, in which Xerxes took it away (h) 1.496. It was celebrated once in five Years, being manag'd by ten Men,

••all'd, from their Office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Victim offer'd in Sacrifice ••as a Goat; and it was customary for certain Men to sing one of Homer's Iliads. The most remarkable Persons at this Solemnity, were young Virgins habited in yellow Gowns, and consecrated to Diana. These were usually about ten Years of Age (it being unlawful for any of them to be above ten, or under five) and therefore to consecrate them ••as call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ten: It was also call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Virgins themselves were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Bears, upon this account: Amongst the Phlauidae, Inhabitants of a Burrough in At∣••••••, there was a Bear, which was so far divested of it's natural fierceness, and become so tame and tractable, that they usually admitted it to eat, and play with them, and receiv'd no harm thereby: But a young Maid once unluckily happening to be too familiar with it, the Beast tore her to pieces, and was afterwards kill'd by the Virgin's Brethren: Upon this ensu'd a dreadful Pestilence, which prov'd very fatal to a great many of the Inhabitants of Attica; as a remedy of which, they were ••••vis'd by an Oracle, to appease the anger of Diana for the Bear, by consecrating Virgins to her in memory of it: The Athenians punctually executed the Divine Command, and enacted a Law, that no Virgin ••••ould be marry'd, that had not undergone this Ceremony.

Γ

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

A Festival, in which they boyl'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a mixture of ••••••ley-pulse and Milk (a) 1.497. Meursius is opinion that it belong'd to Apollo, who, from a place in Boeotia, was sirnam'd Galaxius (b) 1.498.

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

A Solemn Sacrifice at Thebes, offer'd to Galinthias, one of Proetus's Daughters, before the Festival of Hercules, by whose order it was first ••••••ituted.

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

Three Private Solemnities, the first whereof was observ'd at Mar∣••••••ges; the second in memory of the Birth; the last, of the Death of ••ny Person. But of all these, I shall give you a more full account in one of the following Books.

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

This Solemnity was celebrated by Women, in honour of Genetyllis, 〈◊〉〈◊〉 Goddess of that Sex (c) 1.499, to whom they offer'd Dogs.

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

In honour of Neptune, at Geraestus, a Village of Euboea, where 〈◊〉〈◊〉 was honour'd with a Temple (a) 1.500.

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

An Anniversary Festival in honour of Mars, at Geronthrae, where there was a Temple dedicated to him. He had also a Grove in the same place, into which it was unlawful for any Woman to enter▪ during the time of this Solemnity (b) 1.501.

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

A Solemnity mention'd by Aelian (c) 1.502; and perhaps the same with t•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the Festival of Ceres El••usinia, of which afterwards.

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

At Athens, in honour of Mother Earth, to whom a Temple w•••• dedicated in the Cittadel of that place (d) 1.503. Solemn Games also we•••• celebrated to her, as we learn from Pindar,

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

At the Olympick Games, and sacred Sports Of the capacious Earth.—

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

A Solemn Dance (f) 1.504, perform'd by Spartan Boys.

Δ

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

A Solemnity, which lasted three Days, during all which 〈◊〉〈◊〉 Torches (call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) were burn'd, which gave occasio•• 〈◊〉〈◊〉 the Name (g) 1.505.

Upon the first Day they commemorated Latona's Labour, and 〈◊〉〈◊〉 Birth.

The second was in memory of Glycon's, and the God's Nativity.

The third, of the Marriage of Podalirius, and the Mother of Alexa••••••••

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

Two Festivals in Boeotia (h) 1.506, one of which was observ'd by the 〈◊〉〈◊〉 (e) 1.507

at Alalcomenos, where was the largest Grove of any in Boeotia; 〈◊〉〈◊〉 this they assembl'd, and exposing to the open Air pieces of sodden Flesh, carefully observ'd whither the Crows, that came to prey upon them, directed their Flight; and then hew'd down all those Trees, upon which any of them alighted, and form'd them into Statues, which were by the ancient Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the ingenious Artificer D••dalus.

The other Solemnity was by far the greatest, and most remarkable, being celebrated not only by Plataea, but all the Cities of Boeotia, once in sixty Years; in memory, and, as it were, in Recompence for the In∣••••rmission of the lesser Festival the same number of Years, during which ••ime the Plataeans liv'd in exile. In order to this Solemnity, there ••ere always prepar'd fourteen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the other Festivals, to be ••••stributed by Lots amongst the Plataeans, Coroneans, Thespians, Tana∣••eans, Chaeroneans, Orchomenians, Lebadeans, and Thebans; because they ••••omoted a Reconciliation with the Plataeans, and were desirous to ••••ve them recall'd from Banishment, and contributed Offerings to∣••ards the Celebration of the Festival, about the time that Thebes was ••••stored by Cassander the Son of Antipater. Nor did the afore-men∣tion'd Cities only, but others also of lesser Note, joyn in this So∣lemnity; the manner of which was thus:

A Statue being adorn'd in Woman's Apparel upon the Banks of As••pus, a Woman in the Habit of a Bride-maid, was appointed to ac∣company it, being follow'd by a long Train of Boeotians, who had ••••••ces assign'd them by Lots, to the top of Mount Cithaeron; upon which 〈◊〉〈◊〉 Altar of square pieces of Timber cemented together in the manner 〈◊〉〈◊〉 Stones, was erected. Upon this large quantities of combustible mat∣••••r being lay'd, each of the Cities, and such Men as were possess'd of ••lentiful Estates, offer'd a Bull to Iupiter, and an Ox, or Heifer to Iuno, 〈◊〉〈◊〉 plenty of Wine, and Incense; the poorer sort, and such as were 〈◊〉〈◊〉 of Ability to purchase more costly Oblations, contributed small ••••eep; all which, together with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being thrown in∣•••• one common Heap, were set on fire, and not extinguish'd, till the whole Fabrick, of which the Altar it self made a part, was con∣••••m'd to Ashes. The first occasion of these Customs was this: On a 〈◊〉〈◊〉 it happen'd that Iuno had a Quarrel with Iupiter, whereby the Goddess was exasperated to such a degree, that she departed from him, ••nd retir'd into Euboea: The God was very much troubled at this Desertion, and endeavour'd by all the Arts of Perswasion, to gain upon ••er to return; but finding her obstinate in her Resolution, went to advise with Cithaeron, who reign'd at that time over the Plataeans, and ••ad the greatest Reputation for Wisdom of any Man in that Age: The Expedient he advis'd to, was this; That Iupiter should dress a Statue in Woman's Apparel, and place it in a Chariot, giving out ••hat it was Plataea, the Daughter of Asopus, and that she was con∣••••••cted to him in Marriage: The God approv'd his Counsel, and

put it in practice; and the Report had no sooner reach'd Iuno, but she posted with all haste to meet the Chariot; where having disco∣ver'd the Cheat, she was wonderfully taken with the Contrivance, and return'd into Favour with her Husband.

An entire Treatise was compos'd by Plutarch upon this Festival, some Fragments of which are still preserv'd in Eusebius (a) 1.508, and confirm the Substance of the Relation now given out of Pausanias; from whom they differ only in this, that in them Cithaeron is call'd Alalcomenes▪ and Plataea, Daedala.

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

A Festival, of which nothing remains, besides the Name, which is preserv'd by Hesychius. If the Conjecture of Meursius deserve an•• Credit, it will not be improbable that it belong'd to one 〈◊〉〈◊〉 who, as the same Grammarian informs us, was worshipp'd by t•••• Macedonians, and thought to restore Health to sick Persons.

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

A Solemnity at Argos, in which was represented the Combat of Proetus and Acrisius.

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

A Novennial Festival (b) 1.509, celebrated by the Boeotians, in hono•••• of Apollo. The chief Solemnity was thus: They adorn'd an Olive∣bough with Garlands of Lawrel, and various sorts of Flowers: Upon the top of it was plac'd a Globe of Brass, from which hung other lesser Globes; About the middle were fix'd to it Purple Crown••, and a Globe of smaller size than that at the top: The bottom was cover'd with a Garment of Saffron-colour. The uppermost Globe was an Emblem of the Sun, by whom they meant Apollo; that plac'd diametrically under it, signify'd the Moon; the lesser Globe•• represented the Stars; and the Crowns, being sixty five in number▪ were Types of the Sun's Annual Revolution, which is comple•••••• in about the same number of Days. The Bough thus adorn'd, 〈◊〉〈◊〉 carry'd in Procession; the chief in which was a Boy of a beauti•••••• countenance, and good Parentage, whose Father and Mother were both living: He was apparell'd in a sumptuous Garment, reaching down to his Ancles; his Hair hung loose and dishevell'd; on his Head was a Crown of Gold; and upon his Feet Shoes, call'd Iphicratide, from Iphicrates an Athenian, the first Inventor of them: It was his Duty to execute at that time the Priest's Office, and he was honour'd with the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The Lawrel-bearer. Before him we•••• one of his nearest Relations, bearing a Rod adorn'd with Garlands:

After the Boy follow'd a Choir of Virgins, with Branches in their Hands: And in this order they proceeded as far as the Temple of Apollo, sirnam'd Ismenius, and Galaxius, where they sung Supplica∣••ory Hymns to the God. These Ceremonies were first practis'd upon this account: The Aeolians that inhabited Arne, and the adjacent Territory, being advis'd by an Oracle to relinquish their old Seats, and seek their Fortunes, made an Invasion upon the Thebans, who 〈◊〉〈◊〉 the same Time were besieg'd by the Pelasgians: It happen'd to be near the Time of Apollo's Festival, which was religiously observ'd by both Nations; wherefore a Cessation of Arms being granted on both sides, one Party cut down Lawrel-boughs in Helicon, the other ••ear the River Melas; and, as the Custom was, carry'd them in their Hands, in honour of Apollo. On the same Day there appear'd in •• Dream to Polematas, General of the Boeotian Forces, a young Man, 〈◊〉〈◊〉 presented him with a complete Suit of Armour, and com∣••••nded that every ninth Year the Boeotians should make Solemn ••••ayers to Apollo, with Lawrel in their Hands: About three Days ••••••er this Vision, he made a Sally upon the Besiegers with such Suc∣••••ss, that they were forc'd to retire, and quit their Enterprise: where∣••••on he caus'd this Festival to be instituted.

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

A Festival at Aegina (a) 1.510, in honour of Delphinian Apollo.

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

A Quinquennial Festival in the Isle of Delos (b) 1.511, instituted by ••••eseus, at his return from Crete, in honour of Venus, whose Statue given to him by Ariadne, he erected in that place, having by her ••••••••stance met with Success in his Expedition. The chief Ceremo∣••••es were these: They crown'd the Goddess's Statue with Garlands; ••••pointed a Choir of Musick, and Horse-races; and perform'd a re∣••••rkable Dance, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Crane, wherein they imitated 〈◊〉〈◊〉 their Motions, the various Windings of the Cretan Labyrinth, out 〈◊〉〈◊〉 which Theseus, who was the first Inventor of this Dance, made his ••••ape.

Another Solemnity was every Year celebrated in this Island, in ••••nour of Apollo, by the Athenians; but of this I have already given You an Account in one of the foregoing Chapters.

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

A Solemnity in honour of Ceres, call'd by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (c) 1.512, 〈◊〉〈◊〉 which it was customary for the Worshippers to lash themselves with Whips, made of the Bark of Trees, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Another Festival of this Name was observ'd by the Athenians (a) 1.513 in honour of Demetrius Poliorcetes, being the same with that which was before call'd Dionysia, and celebrated upon the thirteenth of M••∣nychion, whose Name was chang'd into Demetrion, as also the Day 〈◊〉〈◊〉 this Solemnity was nam'd Demetrias.

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

A Solemnity at Sparta (b) 1.514, in honour of Diana Orthia, so nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from whipping, because it was usual to whip Boys upon the Goddess's Altar. These Boys were, at the first, Free-bor•• Spartans, but, in more delicate Ages, of meaner Birth, being frequently the Off-spring of Slaves; they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Exer∣cise they underwent at the Altar, which was very severe and cruel; and lest the Officer should out of Compassion remit any thing of the rigour of it, Diana's Priestess stood by all the Time, holding 〈◊〉〈◊〉 her Hand the Goddess's Image, which of it's self was very lig•••• and easy to be born, but if the Boys were spar'd, became so ponde∣rous, that the Priestess was scarce able to support it's weight. And lest the Boys should faint under Correction, or do any thing un∣worthy of Laconian Education, their Parents were usually present, to exhort them to bear whatever was inflicted upon them with Patien•••• and Constancy. And so great was the Bravery and Resolution o•• the Boys, that, tho' they were lash'd till the Blood gush'd out, and sometimes to Death, yet a Cry, or Groan was seldom, or never heard to proceed from any of them. Those of them that dy'd by these Means, were bury'd with Garlands upon their Heads, in token of Joy, or Victory, and had the Honour of a Publick Funeral.

Whence this Custom had it's Original, is not agree'd by Ancien•• Writers. By some it is said to have been one of Lycurgus's Institu∣tions, and design'd for no other End, than to accustom the Youth to endure Pain; thereby to render them fearless and insensible of Wounds. Others will have it to have been done, as a Mitigation of an Oracle, whereby it was commanded that Human Blood should be shed upon Diana's Altar. By some it is reported to have be•••• as ancient as Orestes, who (they say) transplanted out of Scythia in••o Laconia the Image of Diana Taurica, to whom the Scythians us'd to offer Human Victims: this Barbarous piece of Cruelty the L••••••∣monians detested, but withall fearing the Anger of the Goddess, made an Order, that every Year a Boy should be whipp'd upon her Al∣tar, till the Blood gush'd out; that so, if nothing could satisfy Her 〈◊〉〈◊〉 Human Blood, She might not be altogether destitute of it. Lastly, some assign this Cause for it; Pausanias, the Spartan General, as he wa••

••••••ering Sacrifices and Prayers, before the Fight with Mardonius, was 〈◊〉〈◊〉 upon by a company of Lydians, who plunder'd and squander'd ••••road the Sacrifice; but were at length repell'd with Whips and ••••aves, which were the only Arms the Lacedaemonians were at that 〈◊〉〈◊〉 furnish'd with: In memory of this Victory, the Whipping of ••••oys at the Altar in Sparta; and after that, the Lydian Procession, 〈◊〉〈◊〉 tells us, was perform'd till his Days.

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

A Festival at Sparta.

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

At Athens (a) 1.515, in honour of Iupiter sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the ••••opitious. It was so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Iupiter, 〈◊〉〈◊〉 Misfortune; because by making Supplications to Iupiter, they ••••ain'd Protection, and Deliverance from Dangers, and Evils. It 〈◊〉〈◊〉 celebrated about the latter end of Anthesterion, without the City, ••here was a great concourse of all the Athenians, feasting and offer∣••••g Sacrifices. At the same Time there is said to have been a publick ••art, in which all sorts of Vendibles were expos'd to Sale; and ••••erefore Strepsiades in Aristophanes (b) 1.516 saith, he bought his Son Phi∣••••••••ides a little Chariot at this Festival,

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

Plutarch (c) 1.517 maketh mention of another Festival, that belong'd to 〈◊〉〈◊〉, wherein a solemn Procession was made by Men on Horseback.

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

An Athenian Festival (d) 1.518, celebrated upon the fourteenth of Scirr••∣••••••ion; so nam'd, because it was sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to Iupiter ••••••nam'd Polieus, or Protectour of the City. Sometimes it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from killing an Ox: For it was customary upon this Day to place certain Cakes, of the same sort with those us'd at Sacrifices, upon a Table of Brass; round this they drove a select number of Oxen, of which he that eat any of the Cakes, was presently slaughter'd. The Person that kill'd the Ox, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Por∣••••••ry reports, that no less than three Families were employ'd in this Ceremony, and receiv'd different Names from their Offices therein: The Family, whose Duty it was to drive the Oxen, were

call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Spur: Those that knock'd him down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being descended from Thaulon: Those that slaughter'd, and cut him up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Butchers, or Cooks. The Original o•• the Custom was thus: On one of Iupiter's Festivals, it happen'd that a hungry Ox eat one of the consecrated Cakes; whereupon the Priest (some call him Thaulon, others Diomus, or Sopater) mov'd with pious Zeal, kill'd the profane Beast. In those Days, it was look'd upon as a capital Crime to kill an Ox; wherefore the guilty Priest was forc'd to secure himself by a timely Flight, and the Athenians in his stead, took the bloody Ax, arraign'd it, and, according to Pausania••, brought it in not guilty: But Aelian is of another Opinion, and reports, that the Priest, and People present at the Solemnity (for they also were accus'd, as being accessary to the Fact) were acquitted, but the Ax condemn'd; which seems to be most probable. In memory of these Actions, it became ever after customary, for the Priest to fly, and Judg∣ment to be given about the Slaughter of the Ox.

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

A Spartan Festival (a) 1.519, in honour of Diana, sirnam'd Dictynna, from a City of Crete; or from a Cretan Nymph, one of her Companions in Hunting, who was call'd Dictynna; being the first invented Hunting∣nets, which are in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

At Megara, in memory of the Hero Diocles (b) 1.520.

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

In honour of Iupiter Diomeus; or of Diomus (c) 1.521, an Athenian Hero, the Son of Colyttus, from whom the Inhabitants of one of the Athe∣nian Burroughs were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

Solemnities in honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Bacchus, sometimes call▪d by the general Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word, tho' sometimes apply'd to the Mysteries of other Gods, does more peculiarly belong to those of Bacchus. The Festivals of this God are said to have been in∣stituted in Aegypt, and afterwards taught the Graecians by one M••••lampus(d) 1.522; and by Plutarch (e) 1.523 we are inform'd, that the Aegyptia•• Isis was the same with Ceres, and Osiris with Bacchus; and that t••e Graecian Dionysia were the same with the Aegyptian Pamylia.

They were observ'd at Athens with greater Splendor, and more Ce∣remonious

Superstition, than in any other part of Greece; for the Years were number'd by them (a) 1.524, as the chief Archon had a part in the management of them (b) 1.525, and the Priests that officiated therein, were honour'd with the first Seats at Publick Shows (c) 1.526. But at first they (d) 1.527 were without Splendor, and Ornaments, being Days set apart for Publick Mirth, and observ'd only with these Ceremonies; First a Vessel of Wine, adorn'd with a Vine-branch, was brought forth, after that follow'd a Goat, then was carry'd a Basket of Figs, and after all, the Phaili.

At some of them it was usual for the Worshippers, in their Gar∣ments and Actions, to imitate the Poetical Fictions concerning Bac∣chus: They put on Fawn-skins, fine Linnen, and Mitres; carry'd Thyrsi, Drums, Pipes, Flutes, and Rattles; and crown'd themselves with Garlands of Trees sacred to Bacchus, such were the Ivy, Vine, Firr, &c. Some imitated Silenus, Pan, and the Satyrs, exposing them∣selves in Comical Dresses, and Antick Motions; some rode upon Asses, others drove Goats to the Slaughter. In this manner Persons of both Sexes ran about the Hills, Deserts, and other Places, wag∣ging their Heads, dancing in ridiculous Postures, filling the Air with hideous Noises, and Yellings, personating Men distracted, and crying aloud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Such were the Rites us'd in most of Bacchus's Festivals throughout Greece, and particularly at Athens, where this frantick Rout was, upon one of the Solemnities of this God, follow'd by Persons car∣rying certain Sacred Vessels; the first of which was fill'd with Wa∣ter; after these went a select number of Honourable Virgins, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they Carry'd little Baskets of Gold, fill'd with all sorts of Fruit: In these consisted the most Mysterious part of the So∣lemnity; and therefore to amuse the Common People, Serpents were put into them, which sometimes crawling out of their places, astonish'd the Beholders. Next was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being a company of Men carrying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were Poles, to the Ends of which were fix'd things in the form of a Man's Privities: these Persons were crown'd with Violets, and Ivy, and had their Faces cover'd with other Herbs; they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Songs repeated by them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After these follow'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Women's Apparel, with Garments strip'd with white, and reaching to their Ancles, Gar∣lands on their Heads, Gloves compos'd of Flowers on their Hands, and in their Gestures imitating drunken Men. There were also certain Persons call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose Office it was to carry the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

or Mystical Van of Bacchus, a thing so essential to this, and other Solemnities, and Sacrifices of this God, that few of them could be duly celebrated without it; whence He is sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this Time also Publick Shows, Plays, and Sports were frequented, and the whole City was fill'd with Revelling, and Licentiousness.

The Festivals of Bacchus were almost innumerable; the Names of some of the most remarkable of them are, as follow.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.528, celebrated upon the Twelfth of Antheste∣rion, at Limnae in Attica, where was a Temple of Bacchus. The chief Persons that officiated, were fourteen Women, appointed by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who was one of the Archons, and provided necessaries for the Solemnity: They were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Venerable, and could not enter upon their Office, till they had taken an Oath in presence of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Wife of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were free from all manner of Pollution.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are mention'd by Thucydides (b) 1.529, but perhaps are not distinct from some of the following.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (c) 1.530, or the Greater, sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being celebrated within the City, in the Month An∣thesterion: It is sometimes by way of Eminence call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with∣out any distinguishing Epithet, because it was the most celebrated of all Bacchus's Festivals at Athens.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Less, sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣cause it was observ'd in the Countrey. It was a sort of Preparation to the former and Greater Festival, and was celebrated in Autumn (d) 1.531: Some place it in the Month Posideon, others in Gamelion, others will have it to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so nam'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Wine-press; and agreeably to this Opinion Hesychius telleth us, it was celebrated in the Month Lenaeon.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (e) 1.532, observ'd at Brauron, a Burrough of At∣tica, where the Votaries gave themselves over to all manner of Ex∣cess, and Lewdness.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (f) 1.533, Mysteries unlawful to be reveal'd, and ob∣serv'd by the Athenians, in honour of Bacchus Nyctelius, to whom also they erected a Temple.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Bacchus, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the God of Wine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Bacchus sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because Human Sacrifices were offer'd to him at that Time (g) 1.534; or from Eating raw Flesh, which Action the Priests us'd to imitate upon this

Solemnity: It was also customary for them to put Serpents in their Hair, and in all their Behaviour to counterfeit Madness, and Di∣straction.

Several other Festivals were observ'd in honour of this God, as the Triennial Solemnity, call'd from the Time of it's Celebration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.535, which is said to have been first instituted by Bacchus himself, in memory of his Expedition into India, in which he spent three Years. Another also is mention'd by the Scholiast of Aristo∣phanes (b) 1.536, and said to be observ'd every fifth Year. And beside these we find frequent mention of Bacchus's Festivals in most of the Ancient Authors, some of which are describ'd in their own places.

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

In honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Castor and Pollux, who were reputed to be the Sons of Iupiter. It was observ'd by the Cyreneans (c) 1.537; but more especially by the Spartans (d) 1.538, whose Countrey was honour'd by the Birth of those Heroes. The Solemnity was full of Mirth, being a Time wherein they shar'd plentifully of the Gifts of Bacchus, and diverted themselves with Sports, of which Wrestling-matches always made a part.

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

A Milesian Festival, wherein an Ox was offer'd to Iupiter (e) 1.539, as the Name imports.

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

An Anniversary Day, observ'd in memory of Dryops, one of Apollo's Sons, at Asine, which was a Maritime Town of Argos, and inha∣bited by the Dryopians (f) 1.540.

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

A Festival so call'd, because it was celebrated upon the Twelfth Day of Anthesterion (g) 1.541. See 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ε

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

On the Seventh Day (h) 1.542 of every Lunar Month, in honour of Apollo, to whom all Seventh Days were sacred; because one of them was his Birth-day; whence he was sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i) 1.543; the Story we have in Hesiod (k) 1.544,

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

—The seventh Day is sacred, 'Cause Phoebus then was of Latona was born.

At this Solemnity the Athenians sung Hymns to Apollo, and carry'd in their Hands Branches of Lawrel, with which also they adorn'd their Dishes.

Another Festival there was of this Name, which Private Families observ'd upon the Seventh Day after the Birth of a Child; but of this I shall give account in it's own place.

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

The Day in which the Magistrates at Athens entered upon their Offices (a) 1.545; upon which it was customary for them to offer a So∣lemn Sacrifice, praying for the Preservation, and Prosperity of the Common-wealth, in the Temple, or Hall of Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Mi∣nerva 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Counsellers (b) 1.546.

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

To Iupiter, sirnam'd Hecalus, or Hecalesius, from Hecale, one of the Burrough-towns of the Leontian Tribe in Attica (c) 1.547; or from an old Woman call'd Hecale, by whom he had a Statue erected. This He∣cale, (as Plutarch (d) 1.548 reports), when Theseus was upon his Expeditio•• against the Marathonian Bull, entertain'd him with all possible ex∣pressions of Kindness, and Respect, making Prayers and Vows to the Gods for his safe Return. Theseus came off with Victory, and Hono••••▪ but at his Return, finding old Hecale dead, and being thereby preven•••••• from expressing his Thankfulness to her, he order'd that her Memo••y should be held Sacred, and honour'd at this Solemnity, in which she 〈◊〉〈◊〉 call'd, by a diminution of her Name, Hecalene; because she had a••∣costed Theseus after that manner, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is •• very usual Mode of Speech, when Aged Persons design to exp•••••••• their Love and Tenderness to the Younger sort: So Streps••ades in A••••∣stophanes (e) 1.549 calls his Son Phidippides, by the diminutive Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

An Anniversary Solemnity observ'd in honour of Hecale, by the ••••••∣tonicensians, who were wont to assemble at this Time in great n••••∣bers (f) 1.550.

The Athenians also had a great Veneration for this Goddess, be∣lieving that she was the Over-seer of their Families, and protected their Children; whence it was customary to erect Statues to her before the Doors of their Houses, which from the Goddess's Name were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.551. Every New-moon there was a Publick Entertainment provided at the Charge of the Richer sort, which was no sooner brought to the accustomed place, but the poor People carry'd all off, giving out that Hecate had devour'd it (b) 1.552; whence it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Hecate's Supper. This was done in a place where three Ways met, because this Goddess was suppos'd to have a threefold Na∣ture, or three Offices, in allusion to which she was known by three Names, being call'd in the Infernal Regions, Hecate; in Heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Moon; and upon Earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Diana: whence it is, that we find a great many Names attributed to her, deriv'd from the num∣ber Three, or bearing some Relation to it; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Trivia, Tergemina, Tritonia, with several others.

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

A Festival (c) 1.553 celebrated in honour of Iuno, by the Argians, and Aeginensians, who were a Colony from Argos. It was so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Sacrifice, consisting of an hundred Oxen; it being usual upon the first Day of this Solemnity to offer so many 〈◊〉〈◊〉 Iuno, the Reliques of all which were distributed amongst the Ci∣tizens. There were also at this Time Publick Sports, first instituted by Archinus, one of the Kings of Argos; the Prize was a Brazen Shield, ••nd a Crown of Myrtle.

There was also an Anniversary Sacrifice call'd by this name in Laconia, and offer'd for the Preservation of the hundred Cities, which flourish'd 〈◊〉〈◊〉 one time in that Countrey (d) 1.554.

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

A Solemn Sacrifice to Iupiter, offer'd by the Messenians, when any of them kill'd an hundred Enemies (e) 1.555.

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

A Festival observ'd by the Phaestians, in honour of La••ona, upon this account, as it is deliver'd by Antoninus Liberalis (f) 1.556: Galate••, the Daughter of Eurytius, was marry'd to Lamprus, the Son of Pan∣••••••n, a Citizen of Phaestus in Crete; who being of an honourable ••amily, but wanting an Estate answerable to his Birth, and being un∣able

to provide competent Fortunes for Daughters, gave order to his Wife, that if she was brought to bed of a Daughter, she should im∣mediately put her to Death. This done, he went to look after hi•• Flock, and before his Return Galatea was deliver'd of a Daughter, but being overcome by Maternal Affection, resolv'd to disobey her Husband's cruel Command; wherefore to secure the Infant, she call'd it Leucippus, telling her Husband it was a Boy: At length, being no longer able to conceal the Artifice, she fled for succour to Latona's Temple, where with abundance of earnestness she entreated the Goddess, that, if it was possible, her Virgin might be transform'd into a Boy; Latona mov'd with Compassion, granted her Request; whence she was by the Phaestians call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because the Maid chang'd her Sex; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because she put off her Woman's Apparel.

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

In honour of Diana, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Huntress, for which reason a Cake made in the form of a Deer, and upon that ac∣count call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was offer'd to her (a) 1.557. This Festival was insti∣tuted upon this Occasion: The Phocensians being reduc'd to the la•••• extremity by the Thessalians, and disdaining to submit to them, Daïphantus propos'd that a vast pile of combustible matter should be erected, upon which they should place their Wives, Children, and their whole Substance; and in case they were defeated, set all on 〈◊〉〈◊〉 together, that nothing might come into the hands of their Enemies. But it being judg'd by no means reasonable so to dispose of the Women without their consent, they summon'd them to the Publick Assembly; where being met in a full Body, the Proposal was no sooner offer'd to them, than with unanimous consent they gave the•••• Approbation of it, applauding Daïphantus, and decreeing him a Crown, in Reward of so generous and noble a Contrivance; the Boys also are said to have met, and consented to it: Things being in this posture, they went to meet their Enemies, whom they ••••∣gag'd with such Fury, and Resolution, that those, by whom they ha•• just before been reduc'd to extream Despair, were routed, and e••∣tirely defeated by them (b) 1.558. In memory of which Victory, this Fe∣stival was instituted, and observ'd with more Solemnity, and ••••e∣quented by greater numbers of Worshippers, than any other in that Countrey. Here you may take notice of the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ i. e. Phocensian Despair, which is apply'd to Persons lost beyond all hopes of Recovery, and is said to have taken it's original from this Story.

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

A Festival instituted by the Laconians, in memory of Helena (a) 1.559, to whom they gave the honour of a Temple, and Divine Worship. It was celebrated by Virgins riding upon Mules, or in certain Cha∣riots compos'd of Reeds, or Bull-rushes, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

At Plataeae (b) 1.560, to Iupiter Eleutherius, or the Assertor of Liberty, by Delegates from almost all the Cities of Greece. It was instituted upon this account: Mardonius, the Persian General, being defeated in the Territories of Plataeae, by the Grecians under the conduct of Pausa∣••••as the Spartan; the Plataeans erected an Altar, and a Statue of white Marble to Iupiter Eleutherius, by whose Assistance they suppos'd the Gre∣••i••ns had asserted the Liberties of Greece, against the Forces of the Bar∣barians: and a general Assembly being summon'd from all parts of Greece, Aristides the Athenian propos'd, that Deputies might be sent every fifth Year from the Cities of Greece, to celebrate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Games of Liberty; which was agree'd upon, and great Prizes appointed to be contended for.

The Plataeans also kept an Anniversary Solemnity, in memory of those that had valiantly lost their Lives in Defence of their Coun∣try's Liberty; of which the manner was thus: On the sixteenth of the Month Maemacterion, which with the Boeotians is Alalcomenius, a Procession was made, beginning about Break of Day; it was led by a Trumpeter, sounding a Point of War; then follow'd certain Cha∣••••ots loaden with Myrrh, Garlands, and a black Bull; after these came young Men Free-born, it not being permitted any Person of Servile Condition to assist at any part of this Solemnity, because the Men, in whose memory it was instituted, dy'd in Defence of the Liberty of Greece; these carry'd Libations of Wine, and Milk, in large two-••ar'd Vessels, and Jars of Oyl, and precious Ointments: Last of all came the Chief Magistrate, for whom tho' it was unlawful at other times to touch any thing of Iron, or wear Garments of any Colour but White, yet he was then clad in a Purple Robe, and taking a Water∣pot out of the City-Chamber, proceeded with a Sword in his Hand through the middle of the Town, to the Sepulcres: Then he drew Water out of a neighbouring Spring, and wash'd, and anointed the Monuments; then sacrific'd the Bull upon a pile of Wood, making Sup∣plication to Infernal Mercury, and Iupiter, and invited the Souls of those Valiant Heroes, that lost their Lives in the Defence of their Countrey, to the Entertainment; then filling a Bowl with Wine, said, I drink to those, that lost their Lives for the Liberty of Greece. These Solemnities, Plu∣tarch telleth us, were observ'd till his Days.

Another Festival of this Name was observ'd by the Samians, in ho∣nour of the God of Love (a) 1.561.

It was also customary for Slaves to keep a Holy-day call'd by this Name, when they obtain'd Liberty. To which Custom there is an Allusion in Plautus (b) 1.562, who introduces a Slave nam'd Toxilus, re∣joycing that his Master was gone from Home, and promising him∣self as much Pleasure, as if he had obtain'd Freedom; whence he makes him to say,

Basilice agi••o Eleutheria—

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

This Solemnity was observ'd by the Celeans, and Phliasians every fourth Year; by the Pheneatae also, the Lacedaemonians, Parrhas••a••••, and Cretans; but more especially by the Athenians every fifth Year, at Eleusis a Burrough-Town of Attica, from whence it was tran∣slated to Rome by Adrian the Emperour, and never totally abolish'd till the Reign of the Elder Theodosius. It was the most celebrated, and Mysterious Solemnity of any in Greece, whence it is often call'd, by way of Eminence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Mysteries, without any other Note of Distinction; and so superstitiously careful were they to con∣ceal the Sacred Rites, that if any Person divulg'd any part of them, he was thought to have call'd down some Divine Judgment upon his Head, and it was accounted unsafe to abide in the same Ho•••••• with him; wherefore he was apprehended as a publick offender, and suffered Death. Every thing contain'd some hidden Mystery, 〈◊〉〈◊〉 her self (to whom with her Daughter Proserpina this Solemnity was sacred) was not call'd by her own Name, but by the unusual Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which seems to be deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Grief, or Hea∣viness, because of her Sorrow for the loss of her Daughter, when she was stoln by Pluto. This Secrecy was strictly enjoyn'd not only in Attica, but all other places of Greece, where this Fe∣stival was observ'd, except Crete; insomuch that if any Person, that was not lawfully Initiated, did but out of Ignorance, or Mista•••• chance to be present at the Mysterious Rites, he was put to Dea••••▪ It is said by some to have been first instituted by Ceres her self, wh•••• she had supply'd the Athenians with Corn, in a Time of grievo••s Famine. Others attribute both those Facts to King Erectheus: Some will have it to have been instituted by Musaeus, the Father of E••••••∣pus; others by Eumolpus himself.

Persons of both Sexes, and all Ages were Initiated at this So∣lemnity; nor was it a thing indifferent whether they would be so▪ or no; for the Neglect of it was look'd upon as a Crime of a very

heinous Nature; insomuch that it was one part of the Accusation, for which Socrates was condemn'd to Death. All Persons Initiated were thought to live in a state of greater Happiness and Security than other Men, being under the more immediate Care, and Protection of the Goddesses: Nor did the Benefit of it extend only to this Life, but after Death too they enjoy'd (as was believ'd) far greater degrees of Felicity than others, and were honour'd with the first Places in the Elysian Shades; whereas others (poor Souls!) were forc'd to lye, and wallow in perpetual Dirt, Stink, and Nastiness.

But since the Benefits of Initiation were so vastly great, no wonder if they were very cautious what Persons they admitted to it: There∣fore such, as were convicted of Witchcraft, or any other heinous Crime, or had committed Murder, tho' against their Wills, were debarr'd from these Mysteries; and tho' in later Ages all Persons, Barbarians excepted, were admitted to them, yet in the Primitive Times the Athenians excluded all Strangers, that is, all that were not Members of their own Common-wealth, some Eminent and Extraordinary Persons excepted; such were Hercules, Castor, Pollux, Aesculapius, and some others. Nor were these admitted to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Greater Mysteries, but only to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Less, which were sacred to Pro∣s••rpin••, and first instituted on this Account: On a Time, when the Athenians were celebrating the accustom'd Solemnity, Hercules hap∣pening to go that way, desir'd he might be Initiated; but it being unlawful for any Stranger to enjoy that Privilege, and yet Hercules being a Person that by reason of his great Power, and the extraor∣dinary Services he had done for them, could not be deny'd; Eu∣••••lpus thought of an Expedient, wereby to satisfy the Heroe's Re∣quest, without violating the Laws; which he did, by instituting an∣other Solemnity, which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Lesser Mysteries; which were afterwards solemnly observ'd in the Month Anthesterion, at Agrae, a Place near the River Ilissus; whereas the Greater were celebrated in the Month Boedromion at Eleusis, an Attick Burrough, from which Ceres was call'd Eleusinia. In later Times the Lesser Festival was us'd as a Preparative to the Greater; for no Persons were Initiated in the Greater, unless they had been purify'd at the Lesser; the manner of which Purification was thus: Having kept themselves chaft and unpolluted nine Days, they came and offer'd Sacrifices, and Prayers, wearing Crowns and Garlands of Flowers, which were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they had also under their Feet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Iupiter's Skin, which was the Skin of a Victim offer'd to that God. The Person that assisted them herein, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Water, which was us'd at most Purifications, but they were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Persons Initiated.

About a Year after, having sacrific'd a Sow to Ceres, they were admitted to the Greater Mysteries, the Secret Rites of which (some few excepted, to which none but Priests were conscious) were frankly

reveal'd to them; whence they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Inspectors. The manner of Initiation was thus: The Candidates being crown'd with Myrtle, had admittance by Night into a place call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Mystical Temple, which was an Edifice so vast and capacious, that the most ample Theater did scarce exceed it. At their entrance, they purify'd themselves by washing their Hands in Holy-water, and at the same time were admonished, to present them∣selves with Minds pure and undefil'd, without which the external Cl••anness of the Body would by no means be accepted. After this the Holy Mysteries were read to them out of a Book, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Stone, because the Book was nothing else but two Stones fitly cemented together. Then the Priest that Initiated them, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propos'd certain Que∣stions, as, Whether they were fasting, &c. to which they return'd An∣swers in a set Form, as may be seen in Meursius's Treatise on this Festival, to which I refer the Reader. This done, strange and amazing Objects presented themselves, sometimes the place they were in, seem'd to shake round them, sometimes appear'd bright and resplendent with Light, and radiant Fire, and then again cover'd with black Dark∣ness, and Horrour; sometimes Thunder, and Lightning, sometimes frightful Noises, and Bellowings, sometimes terrible Apparitions asto∣nish'd the trembling Spectators: The being present at these Sights was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Intuition. After this, they were dismiss'd in these Words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Garments in which they were Initiated, were accounted sacred, and of no less efficacy to avert Evils, than Charms, and Incantations: wherefore they never cast them off, till they were torn and tatter'd Rags; nor was it then usual to throw them away, but they made Swadling-cloths of them for their Chil∣dren, or consecrated them to Ceres, and Proserpina.

The chief Person that attended at the Initiation, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Revealer of holy Things: He was always a Citizen of Athens, and held his Office during Life (tho' amongst the Celeans, and Phliasians it was customary for him to resign his Place every fourth Year, which was the Time of this Festival) he was farther oblig'd to devote him∣self wholly to Divine Service, and to live a chaste and single Life; to which end, it was usual for him to anoint himself with the Juice of Hemlock, which by it's extreme Coldness is said to extinguish, in a great measure, the Natural Heat. The Hierophantes had three Assi∣stants, the first of which was call'd from his Office 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Torch-bearer, and to him it was permitted to marry. The second was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of whose Office I have already given an Account. The third ministred at the Altar, and was for that reason nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierophantes is said to have been a Type of the Great Creatour of all Things; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Sun; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Mercury; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Moon.

There were also certain publick Officers, whose business it was to take care that all things were perform'd according to Custom. First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The King, who was one of the Archons, and was oblig'd at this Solemnity to offer Prayers, and Sacrifices, to see that no Indecency, or Irregularity was committed, and the Day following the Mysteries, to assemble the Senate, and take cognizance of all Offenders in that kind. Beside the King, there were four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Curators, elected by the People; one of them was appointed out of the Sacred Family of the Eumolpidae, another out of the Ce∣ryces, and the remaining two out of the other Citizens. There were also ten Persons, that assisted at this, and some other Solemnities, and were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was their Business to offer Sacri∣fices.

This Festival was celebrated in Boedromion, and continu'd nine Days, beginning upon the fifteenth, and ending upon the twenty-third Day of that Month; during which Time, it was unlawful to arrest any Man, or present any Petition; and such as were found guilty of these Practises, were fin'd a thousand Drachms, or (as others report) put to Death. It was also unlawful for those that were Initiated, to sit upon the Covering of a Well, or to eat Beans, Mullets, or Weazles. And if any Woman rode in a Chariot to Eleusis, she was by an Edict of Lycurgus oblig'd to pay six thousand Drachms.

1. The first Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an Assembly; because, it may be, then the Worshippers first met together.

2. The second was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to the Sea, you that are Initiated; because (I suppose) they were commanded to purify them∣selves by washing in the Sea.

3. Upon the third they offer'd Sacrifices, which consisted chiefly of an Aexonian Mullet, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Barley out of Rharium, a Field of Eleusis, in which that sort of Corn was first sown. These Oblations were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and accounted so Sacred, that the Priests themselves were not (as was usual in other Offerings) allow'd to partake of them.

4. Upon the fourth they made a solemn Procession, wherein the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Holy Basket of Ceres, was carry'd in a consecrated Cart; Crowds of People shouting as they went along, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. All Happiness to Ceres. After these follow'd certain Women call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who (as the Name implies) carry'd certain Baskets: In thes•• were contain'd Sesamin, carded Wooll, some grains of Salt, a Ser∣pent, Pomegranates, Reeds, Ivy-boughs, a sort of Cakes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Poppys, &c.

5. The fifth was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Torch-day; because the Night following it, the Men, and Women ran about with Torches in their Hands. It was also customary to dedicate Torches

to Ceres, and contend who should present the biggest; which was done in memory of Ceres's Journey, wherein she sought Proserpina, being con∣ducted by the light of a Torch, kindled in the Flames of Aetna.

6. The sixth Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Iacchus, the Son of Iu∣piter and Ceres, that accompany'd the Goddess in her Search after Pro∣serpina, with a Torch in his Hand; whence it is, that his Statue held a Torch. This Statue was carry'd from the Ceramicus to Eleusis in a solemn Procession, call'd, after the Heroe's Name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Persons that accompany'd it, had their Heads crown'd with Myrtle, as also had the Statue, and were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and all the way danc'd, and sung, and beat brazen Kettles. The Way by which they issu'd out of the City, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Sacred Way: The Resting-place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a Fig-tree, which grew there, and was (like all other things concern'd in this Solemnity) accounted Sacred. It was also customary to rest upon a Bridge built over the River Cephissus, and make themselves merry by jesting upon thos•• that pass'd by; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. •• Bridge, is by Suidas expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. mocking, or jeering▪ and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are by Hesychius interpreted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Scoffer••. Having pass'd this Bridge, they went to Eleusis, the way into which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Mystical Entrance.

7. Upon the seventh Day were Sports, in which the Victors were rewarded with a Measure of Barley, that Grain being first sown 〈◊〉〈◊〉 Eleusis.

8. The eighth was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it once hap∣pen'd that Aesculapius, coming from Epidaurus to Athens, and desiring to be Initiated, had the Lesser Mysteries repeated: Whence it beca••e customary to celebrate them a second time upon this Day, and ad∣mit to Initiation such Persons as had not before enjoy'd that Pri∣vilege.

9. The ninth, and last Day of the Festival was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Earthen Vessels: because it was usual to fill two such Vessels with Wine, one of which being plac'd towards the East, and the other towards the West; after the Repetition of certain Mystical Word••, they were both thrown down, and the Wine being spilt upon the Ground, was offer'd as a Libation.

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

An Athenian Festival (a) 1.563, so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Vessels made of Bull-rushes, with Ears of Willow, in which certain Mysterio•••• things were carry'd upon this Day.

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

Two Festivals (a) 1.564, one of which was celebrated in Crete, in honour of Europa, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was either a Phoenician Name, or deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Europa's ravishment by Iupiter in the form of a Bull. At this time Europa's Bones were car∣ry'd in Procession, with a Myrtle Garland call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was no less than twenty Cubits in Circumference.

The other Festival was celebrated by the Corinthians with solemn Games, and Races, wherein young Men contended, running with lighted Torches in their hands. It was instituted in honour of Miner∣va, Sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from a certain Pond in Marathon, where one of her Statues was erected: Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because by her assistance Bellerophon caught Pegasus, the winged Horse, and brought him under command, which some take to be the first reason of the Celebration of this Festival; others are of opinion, that this Name was given to the Goddess from one Hellotis, a Corinthian Woman; the Story runs thus: The Dorians, being assisted by the posterity of Hercules, made an Invasion upon Pe∣••••ponnesus, where they took, and burn'd Corinth; most of the Wo∣men took care to secure themselves by an early Flight, only some ••ew, amongst whom were Hellotis, and Eurytione, betook themselves to Minerva's Temple, hoping, that the sanctity of the Place would be sufficient protection for them: No sooner had this reach'd the Dorians Ears, but they set Fire to the Temple, and all the rest making a shift to escape, Hellotis, and Eurytione perish'd in the Flames. Upon this ensu'd a dreadful Plague, which prov'd very fatal to the Dorians; and the remedy prescrib'd by the Goddess, was, to appease the Ghosts of the two deceas'd Sisters; whereupon they instituted this Festival in memory of them, and erected a Temple to Min••rva, sirnam'd, from on•• of them, Hellotis.

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

Games in Sicily, near the River Helorus (b) 1.565.

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

At Athens (c) 1.566.

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

Or rather (according to Meursius's conjecture) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Fe∣stival

in honour of Enyalius (a) 1.567, whom some will have to be the same with Mars; Others, only one of his Ministers.

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

To Ceres nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.568, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. grief, in memory of her sorrow, when she had lost her Daughter Proserpina.

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

Private Festivals, and Times of rejoycing, when a Friend, or Rela∣tion was return'd from a Iourney (c) 1.569.

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

A Delphian Festival, in memory of a Iourney of Apollo (d) 1.570.

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

In honour of Apollo (e) 1.571.

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

An Athenian Festival, in honour of Ceres (f) 1.572.

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

Another of Ceres's Festivals, observ'd by the Laconians (g) 1.573.

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

A Day of rejoycing after Victory.

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

A Rhodian Festival (h) 1.574.

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

A Spartan Festival (i) 1.575.

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

At Scira in Attica, in honour of Ceres and Proserpina (k) 1.576.

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

By the Thespians, in honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Cupid, the God of Lo•••• (l) 1.577.

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

This Festival seems to be the same with the former, for it was observ'd by the Thespians in honour of Cupid (a) 1.578; being celebrated every fifth year with Sports, and Games, wherein Musicians, and others con∣tended. If any Quarrels had happen'd amongst the People, it was usual at this time to offer Sacrifices, and Prayers to the God, that he would put an end to them.

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

A Laconian Festival, in honour of Hercules (b) 1.579; being (I suppose) in∣••••ituted in memory of his Labours, for Labour is by the Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

I would rather call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for this Festival belong'd to Ce∣res (c) 1.580, whom we find sirnam'd Hercynna in Lycophron (d) 1.581; which Title ••as given her from Hercynna, the Daughter of Trophonius, and Play-••ellow of Proserpina (e) 1.582.

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

A Festival observ'd in honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Mer••••••y, by the Phe∣••••••ae in Arcadia (f) 1.583, and the Cyllenians in Elis (g) 1.584.

Another we find observ'd by the Tangraeans in Boeotia (h) 1.585, where Mer∣cury was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Ram-bearer, and represented with a Ram upon his Shoulder, because he is said in a time of Plague to have walk'd about the City in that Posture, and cur'd the Sick; in memory of which Action, it was customary for one of the most beauti∣ful Youths in the City to walk round the City-walls with a Lamb, or Ram upon his Shoulders.

A Festival of the same Name was also observ'd in Crete, where it was usual for the servants to sit down at Table, whilst their Masters stood by, and waited (i) 1.586; which custom was also practis'd at the Roman Saturnalia.

Another of Mercury's Festivals was observ'd by Boys in the Schools of Exercise at Athens (k) 1.587; at which no adult Persons were allow'd to be present, beside the Gymnasiarch; who, if convicted of having admitted any, underwent the same punishment with those that cor∣rupted free-born Youth: The occasion of which Law seems to have been the foul and not to be nam'd Lust, and Wantonness, that were practis'd in former Times at this Solemnity.

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

Solemn Sacrifices to Vesta (a) 1.588, call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which it was unlawful to carry away, or communicate any part to any be∣side the Worshippers: whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to sacrifice to Vesta, is Proverbially apply'd to such as do any thing in private without Spectators (b) 1.589; or rather to covetous Misers, that will not part with any thing they are once possess'd of (c) 1.590.

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

To the Furi••s (d) 1.591, who were by the Athenians call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Venerable Goddesses; by the Sicyonians, and others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Favourable, or Propitious; out of an Opinion that their true Names were unlucky Omens. This Festival was observ'd once every Year with Sacrifices, wherein pregnant Ews, Cakes made by the most Eminent of the Young Men, and a Libation of Honey and Wine were offer'd to the Goddesses, the Worshippers being deck'd with Flowers. At Athens none had Admission to these Solemnities but Free-born Denizons; and of them, those only that were of known Virtue and Integrity, for such alone could be acceptable to these Deities, whose peculiar Office it was to revenge and punish all sorts of Impiety.

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

To Ceres (e) 1.592.

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

A Spartan Festival, mentioned in an old Inscription.

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

An Anniversary Solemnity observ'd by the Phigaleans in Arcaedia (f) 1.593, who offer'd Sacrifices, both in Publick, and Private, to Euryno••••, who had in this place a Temple, that was never open, but upon this Day. This Eurynome was (as some are of Opinion) the same with Diana; or (according to others) one of Oceanus's Daughters, mention'd in Homer, where she is said to have assisted in entertaining Vulcan.

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

Horse-races in Laconia (g) 1.594.

Η

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

A Laconian Festival, in honour of Helacatus (a) 1.595, who was a Boy belov'd by Hercules.

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

A Festival at Argos, in honour of Iuno, who was the Protectress of that City, and call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There were two Processions to the Goddess's Temple without the City; One by the Men in Ar∣mour: Another, in which Iuno's Priestess, who was always a Matron of the first Quality, was drawn in a Chariot by white Oxen: From her Priesthood the Argians accounted their Years, as the Athenians did by the Government of their Archons: Being arriv'd at the Temple, they offer'd an Hecatomb of Oxen, whence this Festival is nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Sacrifice is also sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Name may, perhaps, be deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Bed, because it was Iuno's Care to preside over Marriages, Births, &c. There were also certain Games, wherein the Victory consisted in pulling down a Shield, that was strongly fix'd upon the Theater: The reward was a Crown of Myrtle, and a brazen Shield; whence the Game was sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Brazen Contention. See 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Another Festival of this Name we find celebrated every fifth Year in Elis, where sixteen Matrons were appointed to weave a Garment for the Goddess. There were Games also, which are said to have been first instituted by Hippodamia, in honour of Iuno, by whose Assistance she was marry'd to Pelops. The Presidents were sixteen Ma∣trons, every one of which was attended by a Maid: The Contenders were Virgins, who being distinguish'd into several Classes, according to their Ages, ran Races in their Orders, beginning from the youngest. The habit of all was the same; their Hair was dishevell'd, their right Shoulders bare to their Breasts, and their Coats reach'd no lower than their Knees. They had a second Race in the Olympick Stadium, which was at that time shorten'd about a sixth part. Such as obtain'd Victory, were rewarded with Crowns of Olive, and a share of the Ox that was offer'd in Sacrifice, and were permitted to dedicate their own Pictures to the Goddess.

This Name was also given to a Solemn Day of Mourning at Co∣rinth for Medea's Children, who were buried in the Temple of Iuno Acraea in that place, and, as some say, slain by the Corinthians, who to remove the Scandal of so barbarous a Murder from themselves, are said to have given Euripides a large Sum to invent the Fable, wherein

it is attributed to Medea, which before that time no Man ever dream'd of (a) 1.596.

Another Festival of this Name was celebrated by the Pellenaeans with Games, wherein the Victor was rewarded with a rich Garment, call'd from the place's Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

An Athenian Festival, celebrated every fifth Year in honour of Her∣cules (b) 1.597.

The Thisbians also, and Thebans in Boeotia, observ'd a Solemn Festival in honour of Hercules, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Apples, were offer'd to him (c) 1.598: The Original of which Custom was thus: It being usual in former Times to offer a Sheep at this Solemnity, it happen'd once that the River Asopus had so far overflow'd it's Banks, that it could not be forded, whereby the coming of the Vi∣ctim was hindred: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ambiguous in Greek, signi∣fying sometimes a Sheep, sometimes an Apple; which some of the Boys being aware of, for want of other Employment, perform'd the holy Rites in Sport, offering, instead of the Ram, an Apple, which they supported with four Sticks, in imitation of Feet, placing two more upon the Top of it, to branch out like Horns: Hercules was mightily taken with the ••est, and the Custom was continu'd fro•• that Time to my Author's Age, who flourish'd under Commodus, the Roman Emperour.

At Sicyon Hercules was honour'd with a Festival, which lasted two Days, the former of which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

At Lindus there was a Solemnity in honour of Hercules, at which nothing was heard, but Execrations, and Ill-boding Words; inso∣much that if any Person happen'd to let fall a Lucky Speech, he was thought to have profan'd the holy Rites; the Original of which Custom is accounted for by Lactantius.

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

A Peloponnesian Festival, wherein the Women met together, and gather'd Flowers (d) 1.599, as the Name imports, being deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ i. e. the Spring, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Flower.

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

A Festival mentioned by Hesychius.

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

A Festival celebrated every ninth Year, by the Delphians, in ho∣nour of some Heroïne, as may be learn'd from the Name. We are told by Plutarch (a) 1.600, that there were in it a great many Mysterious Rites, wherein was a Representation of something like Semele's Re∣surrection.

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

An Athenian Festival in honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Vulcan. At this Time there was a Race with Torches, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Academy; the manner of which was thus (b) 1.601: The Anta∣gonists were three Young Mèn, one of which being appointed by Lots to take his turn first, took a lighted Torch in his Hand, and began his Course; if the Torch happen'd to be extinguish'd before he arriv'd to his Journey's end, he deliver'd it to the second, and he in like manner to the third: The Victory was his, that carry'd the Torch lighted to the Race's end, who was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but if none could perform that, the Victory was left undeter∣min'd, and not adjudg'd to any of them. If any of the Con∣••••nders, for fear of extinguishing the Torch by too violent a Motion, ••••acken'd their Course, the Spectators us'd to strike them with th•• Palms of their Hands; for which reason those Blows were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or broad Stripes; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were inflicted in the Ceramicus (c) 1.602, of which the Academy was a part. To the successive Delivering of the Torches from one to another, there are frequent Allusions in Authors, who usually compare to it the Turns and Vicissitudes of Human Affairs, and the various Changes and Successions, that happen in the World; of which I will only give you one Instance out of Lucretius (d) 1.603;

Inque brevi spatio mutantur secla animantum, Et quasi Cursores vitaï Lampada traciunt.

So things by turns increase, by turns decay, Like Racers, bear the Lamp of Life, and live, And their Race done, their Lamps to others give.

Mr. Cre••••h.

Θ

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

A Sacrifice offer'd by the Husbandmen after Harvest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. in Gratitude to the Gods, by whose Blessing

they enjoy'd the Fruits of the Ground. The whole Festival was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which in another place; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from the Gathering of Fruits. Some will have it to be observ'd in honour of Ceres, and Bacchus (a) 1.604, those being the two Deities, who had a peculiar Care of the Fruits of the Earth. But Eustathius (b) 1.605 telleth us, that there was also a Solemn Procession at this Time in honour of Neptune; and addeth farther, that all the Gods had a share in the Offerings at this Festival; as appears also from Homer's own Words, who tells us, that Diana's Anger against Oeneus was caus'd by his neglect of Sacrificing to her at this Festival, wherein all the rest of the Gods had been feasted by him;

〈 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 〉.

Diana, much incens'd, that Oeneus had To all the other Gods Oblations made, And not to Her his grateful First-fruits pay'd, Sent down this Evil to revenge his Crime.

Mr. Hutchin.

Hence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (c) 1.606, which was the first Bread made of the New Corn. Some there are, that will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be a general Name for all the Festivals, wherein they carry'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. green Boughs.

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

An Athenian Festival, in honour of the Sun, and his Attendants the Hours; or, as others think, of Delian Apollo, and Diana. It was celebrated upon the sixth, and seventh Days of Thargelion; and receiv'd it's Name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a General Word for all the Fruits of the Earth; because one of the chief Ceremonies was the carrying about their First-fruits in Pots call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Name was also apply'd to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were carry'd about the City at this Time, and shall be describ'd in the Festival, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The chief Solemnity was upon the latter Day, the for∣mer being wholly taken up in making Preparations for it; at which time it was customary to lustrate the City, which was done by two Persons, call'd by the general Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is apply'd to all that purify'd Cities; or the more peculiar one of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

They were both Men; or, according to others, a Man and Woman; one of which represented the Male, the other the Female Sex, and offer'd a Sacrifice for each of them: It was usual for the Man to bear about his Neck Figs, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a blackish Colour; and the Woman, white. The ordinary Rites in purifying Cities are thus ••escrib'd by Iohn Tzetzes (a) 1.607;

〈 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 〉, 〈 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 〉.

Thus was in Ancient Times Lustration made; When any City groan'd beneath the weight Of Famine, Plague, or worse Calamity, Forthwith a grateful Victim is prepar'd, Which at the holy Altar when they 've plac'd, They cast upon the Pile Cheese, Cakes, and Figs; Then striking seven times it's Privities With Sea-leeks, and wild Figs, and other Fruits, Rude Nature's product without help of Art, Burn it with Wood cut from unplanted Trees, Then tow'rds the Wind the sportive Ashes cast Upon the Sea: Thus they the dreadful Ills, With which the City labour'd, drive away.

Mr. Hutchin.

Poetical Fictions tell us, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was so call'd from one Pharmacus, that stole some of the consecrated Vessels of Apollo, and being apprehended in the Fact by some of Achilles's Souldiers, suf∣fer'd Death; of which Crime, and Punishment the Athenians had always a Representation at this Festival. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a sort of Figs, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and us'd in Lustra∣tions;

whence also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was a Tune upon the Flute▪ which was play'd as he went to perform his Office. It was farther customary for a Choir of Singing-Men to contend for Victory, and the Conquerour to dedicate a Tripus in the Pytheum, a Temple of Apollo, built by Pisistratus. At this Festival the Athenians enroll'd their Adopted Sons in the Publick Register, as also they did their Natural at the Apaturia. During the Solemnity, it was unlawful to give, or receive Pledges, and the Offenders in this kind were ar∣raign'd at an Assembly, held in Bacchus's Theater.

The Milesians had a Festival of the same Name, which they cele∣brated with a great many Expressions of Mirth and Jollity, feast∣ing and entertaining one another.

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

I. e. The Marriage of the Gods. It was a Sicilian Festival, in honour of Proserpina (a) 1.608; and seems to have been instituted in memory of her Marriage with Pluto; the chief part of the Solemnity being nothing else, but an imitation of the Nuptial Rites.

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

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

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

A Festival common to all the Gods (b) 1.609, and celebrated in a gre•••• many Cities of Greece, but especially at Athens.

The Pellenaeans instituted Solemn Games, call'd by this Name, in ho∣nour of Apollo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the God of Hospitality, according to Pausanias (c) 1.610, or, as the Scholiast upon Pindar reports (d) 1.611, of Apoll•• and Mercury: The Victors, according to Pausanias, were rewarded with a piece of Plate; according to the foremention'd Scholiast, with a Garment call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The same Scholiast (e) 1.612 reports, that the Dioscuri instituted a Festival of this Name, in memory of an honour the Gods did them, by coming to one of their Entertainments.

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

I. e. The Appearance of God. It was a Festival observ'd by the Delphians (f) 1.613, upon the Day, whereon Apollo first manifested himself to them.

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

A Laconian Festival (g) 1.614.

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

A Publick Festival, Mart, and Assembly of the Aetolians, held at a Town in that Countrey, call'd Thermi (h) 1.615.

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

A Festival mention'd by Hesychius.

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

A Festival in honour of Ceres, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Legifera (a) 1.616, or the Law-giver; because she was the first that taught Mankind the use of Laws. The first Institution of it is by some attributed to Tri∣p••olemus, by others to Orpheus, and by others to the Daughters of Da∣••aüs. It was celebrated in a great many of the Grecian Cities; By the Spartans, and Milesians, amongst whom the Solemnity lasted three Days: By the Drymeans in Phocis, the Thebans in Boeotia, the Megarians: By the Syracusians, where towards the end of the Sole∣mnity, they carry'd in Procession the Secrets of a Woman, compos'd of Sesamin and Honey, and call'd in Sicily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: By the Eretrians in Euboea, where it was customary to rost their Meat by the Heat of the Sun: By the Delians, who us'd to bake Loaves of a large size, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they usher'd in with great Solemnity, the Bearers of them crying,

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

Hence the Festival is sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But the Athenians observ'd this Festival with greatest Show of De∣votion: The Worshippers were Free-born Women, (it being unlawful for any of Servile Condition to be present) whose Husbands were ••ont to defray the Charges of the Solemnity; and were oblig'd to do so, if their Wives Portion amounted to three Talents. These Women were assisted by a Priest, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because his Head was adorn'd with a Crown, whilst he executed his Office: as also by certain Virgins, who were straitly confin'd, and kept un∣der severe Discipline, being maintain'd at the Publick Charge, in a place call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Women were clad in white Apparel, to intimate their spotless Innocence; and were oblig'd to the strictest Cha∣stity for five, or three Days before, and during the whole Time of the Solemnity, which lasted four Days: for which end, they us'd to strow upon their Beds such Herbs, as were thought to destroy all Appetite to Venereal Pleasures: such were Agnus castus, Flea-bane, and (which were made use of by the Milesian Women) Vine-branches, &c. It was held unlawful to eat the Kernels of Pomegranates, or adorn them∣selves with Garlands; for every thing was carry'd on with the greatest appearance of Seriousness, and Gravity; and nothing tolerated, that bore the least shew of Wantonness, or Immodesty; or even of Mirth,

or Jollity, the custom of jesting upon one another excepted, which was constantly done, in memory of Iambe, that by a taunting Jest extorted a Smile from Ceres, when she was in a pensive and melan∣choly Humour. Three Days, at least, were spent in making Prepa∣rations for the Festival: Upon the eleventh of Pyanepsion, the Wo∣men carrying Books upon their Heads, wherein the Laws were con∣tain'd, in memory of Ceres's Invention, went to Eleusis, where the So∣lemnity was kept; whence this Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Ascent. Upon the fourteenth the Festival began, and lasted till the seventeenth: Upon the sixteenth they kept a Fast, sitting upon the Ground, in token of Humiliation; whence the Day was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Fast. It was usual at this Solemnity to pray to Ceres, Proserpina, Pluto, and Calligenia: this Calligenia some will have to have been Ceres's Nurse, others her Priestess, others her Waiting-maid; and some there are, who make her the same with Ceres; but these seem to be suffi∣ciently refuted by the Testimony of Aristophanes, who mentions her as distinct from that Goddess (a) 1.617;

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

To the two Legislators make your Prayers, To Ceres, and to Goddess Proserpine; To Plutus too, and Calligenia.

And this Custom was omitted by the Eretrians alone of all the Gr••∣cians. There was likewise a Mysterious Sacrifice, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because all Men were excluded, and banish'd from it; or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because in a dangerous War, the Women's Prayers were so prevalent with the Gods, that their Enemies were defeated, and put to Flight as far as Chalcis; whence it is sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There was another Sacrifice, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Mulct, which was offer'd as an Expiation of any Irregularities that happen'd to be committed during the Solemnity. At this Festival, all Prisoners committed to Gaol for smaller Faults, were releas'd; and upon the third Day all Courts of Justice were shut up.

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

An Athenian Festival, in memory of Theseus: It was celebrated upon the eighth Day of every Month, because he was the Reputed Son of Ne∣ptune,

to whom those Days were held Sacred; or because in his first Journey from Troezen, he arriv'd at Athens upon the eighth of He∣••••tombaeon; or in memory of his safe Return from Crete (a) 1.618, which happen'd upon the eighth of Pyanepsion, for which reason the Festi∣val was observ'd with greater Solemnity upon that Day, than at other Times. Some also there are, that will have it to have been first in∣••tituted in memory of Theseus's uniting the Athenians into one Body, that before lay dispers'd in little Hamlets up and down in Attica. It was celebrated with Sports and Games, with Mirth and Banquets, and such as were poor, and unable to contribute to them, were en∣tertain'd upon free cost at the Publick Tables, as we learn from Ari∣••••ophanes (b) 1.619. The Sacrifices were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Eighth, because they were offer'd upon the eighth Day of the Month (c) 1.620.

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

A Festival in honour of Apollo (d) 1.621. The Name seems to be de∣••••r'd from Apollo's three Nurses, who were call'd Thriae.

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

A Festival in honour of Bacchus (e) 1.622, observ'd by the Eleans, in a place distant about eight Stadia from Elis, where it was confidently ••••ported, that the God himself was present in Person; the Ground of which Story was this: There was a certain Chappel, into which ••••e Priests convey'd three empty Vessels, in presence of the whole As∣sembly, which consisted as well of Forreigners, as Natives; this done, they retir'd, and the Doors being shut, themselves, and as many others as pleas'd, seal'd them with their own Signets: On the Morrow the Company return'd, and after every Man had look'd upon his own Seal, and seen that it was unbroken, the Doors being open'd, the Vessels ••ere found full of Wine.

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

In honour of Venus (f) 1.623.

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

A Sacrifice so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Tunny, which Fishermen offer'd to Neptune, after a plentiful Draught (g) 1.624.

Ι

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

I. e. the Sacred Marriage. It was a Festival in honour of Iupiter▪

and Iuno (a) 1.625, being (I suppose) a Commemoration of the Marriage of those two Deities.

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

A Festival, wherein Musicians contended: It was celebrated in ho∣nour of Iupiter (b) 1.626, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Ithome, a City in Thessaly, or Messene, where that God is said to have been nurs'd by the two Nymphs Ithome, and Neda; who gave Names, the former to a Town, the latter to a River.

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

One of Leucothea's Festivals in Crete, being deriv'd from Inachus, ac∣cording to Hesychius; or rather from Ino, who is the same with Leu∣cothea, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Grief; being, perhaps, a Commemoration of Ino's Misfortunes.

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

A Festival in Lemnos (g) 1.627.

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

Festivals in me••ory of Ino, one of which was celebrated every Year with Sports, and Sacrifices at Corinth, being instituted by King ••••∣syphus (c) 1.628.

An Anniversary Sacrifice was offer'd to Ino by the Megarians, whe•••• she was first call'd Leucothea, being cast upon that Coast by the Waves, and interr'd by Cleso, and Tauropolis (d) 1.629.

Ino had another Festival in Laconia, where there was a Pond con∣secrated to her: Into this it was usual, at this Solemnity, to cast Cakes of Flower, which, if they sunk, were Presages of Prosperity; but if they stay'd upon the surface of the Water, were Ill-boding Omens (e) 1.630.

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

In honour of Bacchus sirnam'd Iobacchus, from the Exclamations us'd in some of his Festivals, where they cry'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. See 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

A Theban Festival, the very same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (f) 1.631; whence it appears, that it was instituted in honour of Hercules, and his Com∣panion Iolaüs, who assisted him against Hydra.

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

A Solemnity observ'd by several Cities, in honour of Isis (a) 1.632, who i•• said by some to have been the first, that taught Men the use of Corn; in memory of which Benefit, it was customary, at some places, for the Worshippers at this Festival, to carry Vessels full of Wheat, and Barley.

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

Anniversary Sports, celebrated at Olympia, in memory of Ischemus, the Grand-son of Mercury, and Hierea; who, in a Time of Famine, devoted himself to be a Sacrifice for his Countrey, and was honour'd with a Monument near the Olympian Stadium (b) 1.633.

Κ

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

Mysterious Observances at Thebes, and Lemnos; but more especially 〈◊〉〈◊〉 Imbrus, and Samothrace, which Islands were consecrated to the Ca∣••••••i, whom some will have to be Phoenician Deities; others, the Sons of Vulcan; Others are of a different Opinion from both; for nothing c••n be certainly determin'd concerning the Original, Names, or Num∣••er of them: Such as desire farther Satisfaction, may consult Coelius ••••••diginus, Lilius Gyraldus, and other Mythologists. All that were In∣••••ated into these Mysteries, were thought effectually secur'd from all Storms at Sea, and other Dangers (c) 1.634: The chief Ceremony was thus: The Person that offer'd himself, being crown'd with Olive-branches, and girded about his Loyns with a Purple Ribband, was plac'd upon •• Throne, around which the Priests, and Persons before Initiated ••••nc'd, and sported: This was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. en∣••••ronization (d) 1.635.

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

Solemn Sports, celebrated by the Laconians, in honour of Diana (e) 1.636.

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

I. e. Beauty's Rewards. It was a Lesbian Festival, wherein the Wo∣men presented themselves in Iuno's Temple, and the Prize was assign'd to the Fairest (f) 1.637.

Another of these Contentions there was at the Festival of Ceres

Eleusinia amongst the Parrhasians, first instituted by Cypselus, whose Wife Herodice was honour'd with the first Prize (a) 1.638.

Another of the same Nature we find amongst the Eleans (b) 1.639, where the most Beautiful Man was presented with a complete Suit of Armour, which he consecrated to Minerva, to whose Temple he walk'd in Pro∣cession, being accompany'd with his Friends, who adorn'd him with Ribbands, and crown'd him with a Garland of Myrtle.

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

An Athenian Festival (c) 1.640.

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

A Festival observ'd in almost all the Cities of Greece; but especially at Sparta, where it was first instituted about the Time of the XXVIth Olympiad, in honour, not of Iupiter, as some are of Opinion, but of Apollo, sirnam'd Carneus, either from one Carneus, a Trojan (d) 1.641; or from a Beautiful Youth, call'd Carnus, who was the Son of Iupi∣••er and Europa (e) 1.642, and belov'd by Apollo (f) 1.643: Or from Carnus an Acar∣nanian, who was instructed by this God in the Art of Divination, but afterwards murder'd by the Dorians; This Fact Apollo reveng'd upon them by a dreadful Plague; to avert which, they instituted this Fe∣stival, as Pausanias reports: Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from the Cornel-tree, transposing the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the same Author intimates; For 'tis reported by some, that this Festival was first instituted by the Gre∣cians, who had incurr'd Apollo's Displeasure, by cutting down a number of Cornel-trees in a Grove consecrated to him upon Mount Ida, which they us'd in building the Wooden-horse: Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from accomplishing the Request of Menelaus (g) 1.644, who, when he underto••k his Expedition against Troy, made a Vow to Apollo, wherein he promis'd to pay him some signal Honour, if his Under∣taking met with Success. This Festival lasted nine Days, begining upon the thirteenth of the Month Carneus, which answer'd to the Athenian Metag••nion (h) 1.645: It was an Imitation of the Method of living, and Discipline us'd in Camps; for nine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Tents, wer•• erected, in every one of which nine Men of three different Tribes, three being chosen out of a Tribe, liv'd for the space of nine Days, during which Time they were obedient to a publick Cryer, and did nothing without express Order from him (i) 1.646. Hesychius tells us, that the Priest, whose Office it was to attend at this Solemnity, was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and adds in another place, that out of every Tribe five

other Ministers were elected, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and oblig'd to continue in their Function four Years, during which Time they re∣main'd Batchelours. At this Festival the Musical Numbers, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were sung by Musicians, who contended for Victory; the first Prize was won by Terpander.

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

A Festival in honour of Diana (a) 1.647, sirnam'd Caryatis, from Caryum in Laconia, where this Solemnity was kept. It was usual for Vir∣gins to meet at the Celebration, and joyn in a certain Dance, said to be invented by Castor and Pollux, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.648. In the Time of Xerxes's Invasion, when the Laconians durst not shew their Heads for Fear of the Enemy, lest the Goddess's Anger should be incurr'd by the Intermission of this Solemnity, the neighbouring Swains assembl'd in the accustom'd place, and sung Pastorals, which were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Neat-herd. Thus, as some ••re of Opinion, Bucolicks came first to be in use.

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

A Festival in honour of Hebe, the Goddess of Youth (c) 1.649.

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

This Festival is mention'd by Hesychius, and seems to have been so∣lemniz'd at the time, when Vines were prun'd; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signify Pruning-hooks.

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

An Anniversary Solemnity celebrated upon Mount Cnacalos, by the C••phyatae, in honour of Diana, who had from that place the Sirname of Cnacalesia (d) 1.650.

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

A Solemnity upon the Day before Theseus's Festival, in which a Ram was sacrific'd to Connidas, Theseus's Tutour (e) 1.651.

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

In honour of Proserpina, nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (f) 1.652, which in the Molossian Dialect, signifies a Beautiful Woman.

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

A Nocturnal Festival in honour of Cotys, or Cotytto, the Goddess of

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Wantonness (a) 1.653: It was observ'd by the Athenians, Corinthians, Chians, Thracians, with others; and celebrated with such Rites as were most ac∣ceptable to the Goddess, who was thought to be delighted with no∣thing so much, as Lewdness, and Debauchery. Her Priests were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Name we find in Iuvenal; It seems to have been deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Dying, or Painting themselves; for they were wont to practise all sorts of effeminate, and Meretricious Arts; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Votary of Cotys, is Proverbially apply'd to Beaux, and all Men that spend their Time in Dressing, and Perfuming themselves.

Another Festival of this Name (b) 1.654 was celebrated in Sicily, where the Worshippers carry'd Boughs hung about with Cakes, and Fruit, which it was lawful for any Person to pluck off; in memory (as Gy∣raldus was of Opinion) of Proserpina's Ravishment, who is by some thought to have been the same with Cotytto.

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

An Athenian Festival in honour of Saturn, who is call'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (c) 1.655. It was celebrated in the Month Hecatombaeon, which was formerly call'd Cronius.

Another of Saturn's Festivals was celebrated (d) 1.656 upon the sixteenth of Metagitnion at Rhodos; where they offer'd in Sacrifice a condemn'd Criminal.

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

A Festival instituted by Theseus, in memory of Nausitheus, and Phaeax, who were his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Pilots, in his Voyage to Crete (e) 1.657.

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

A Festival observ'd in Dog-days at Argos (f) 1.658, and so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from killing Dogs, because it was usual upon this Day to kill all the Dogs they met with.

Λ

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

Some Festivals there were at Lacedaemon, the Names whereof are for∣gotten: One of these is mention'd by Plutarch in his Love-Stories, at which the Marry'd Women, Maidens, Children, and Servants, feasted all together promiscuously; only the Ladies, whose Husbands were Magistrates, watch'd all Night in a large Room by themselves.

Another we find in Athenaeus (a) 1.659, at which the Women took all the Old Batchelours, and dragg'd them round an Altar, beating them all the time with their Fists; to the end that if no other Mo∣tives would induce them to Marry, the Shame and Ignominy they were expos'd to at these Times, might compel them to it.

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

A Festival at Pellene (b) 1.660 in Achaia, in honour of Bacchus sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to shine; for this Solemnity being in the Night, the Worshippers went to Bacchus's Temple with lighted Torches in their Hands. It was customary at this time to place Ves∣sels full of Wine here and there in every Street of the City.

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

Games at Larissa (c) 1.661, wherein the Combatants perform'd their Exer∣cises singly, before the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Combat consisting of five Ex∣ercises, was invented.

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

A Festival of Bacchus, celebrated at Larysium, a Mountain in Laco∣••ia, about the beginning of Spring (d) 1.662.

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

An anniversary Festival at Patrae in Achaia, in honour of Diana (e) 1.663 sirnam'd Laphria, either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from Spoils, which she took from wild Beasts, because she was the Goddess of Hunting, and her Statue, which was compos'd of Gold and Ivory, represented her in a Hunting posture: Or, because she desisted from her Anger, and be∣came every year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. more favourable and propitious, to Oeneus, King of the Calydonians: Or, from one Laphrius a Phocensian, by whom her Statue was erected in Calydonia; for this Title was first given to Diana in Calydonia, and thence, together with her Statue, translated to Patrae. The customs at this Festival are thus describ'd by Pausanias: At the approach of the Festival, they made an ascent to the Altar, heaping up soft Earth in the manner of Stairs; round the Altar they plac'd in order pieces of green Wood, every one of which was in length sixteen Cubits; upon it was laid the dryest Wood they could get. The Solemnity lasted two Days, on the former of which there was a solemn Procession, follow'd by Diana's Priestess, who was a Virgin, and rode in a Chariot drawn by Bucks. On the Day

following, they assembled to offer Sacrifices, which consisted of Birds, Bears, Bucks, Lyons, Wolves, with all sorts of Animals, and Garden-Fruits, which were cast upon the Altar, in part by private Persons, and partly at the publick Charge; then the fire being kindled, it some∣times happen'd, that the wild Beasts having their Fetters loos'd by the Flames, leap'd off the Altar, which happen'd when my Author was present; yet neither then, nor at any time before did any Person receive the least harm thereby.

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

An anniversary Day at Sparta (a) 1.664, in memory of Leonidas King of that City, who with a small Number of Men put a stop to the whole Army of Xerxes at Thermopylae, and maintain'd the passage of those Straights two whole Days together. Upon this Day there was an Oration pronounc'd on the Heroe, and Sports, in which none were allow'd to contend, but Free-born Spartans.

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

Who was the Author, what the Occasion of this Festival, is not known; thus much however we find of it in Porphyry (b) 1.665; That all that were admitted to it, wash'd their Hands with Honey, which was pour'd upon them instead of Water; in token that they were pure from all things hurtful, malicious, and detestable.

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

A Festival at Lerna, instituted by Philammon (c) 1.666 in honour of Bacchus, Proserpine, and Ceres. In the primitive Times the Argives us'd to carry Fire to this Solemnity from a Temple upon Mount Crathis, dedicated to Diana, sirnam'd (perhaps from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. fire) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

A Festival of Bacchus (d) 1.667 sirnam'd Lenaeus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Wine∣press. It was celebrated in the Month Lenaeon with several Ceremonies usual at other Festivals of this God; but what more especially re∣commended it, were the Poetical contention, wherein Poets strove for Victory, and the Tragedies acted at this Time.

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

I. e. Lapidation. This Festival was celebrated by the Trazenians in

••emory of Lamia and Auxesia, who were two Virgins, that coming ••••om Crete to Troezen in a Time of Tumult and Sedition, became a ••••crifice to the Fury of the People, by whom they were ston'd to ••eath (a) 1.668.

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

A Festival in honour of Diana (b) 1.669, sirnam'd Limnatis from Li∣••••••e, a School of Exercise at Troezen, in which she was worship'd; 〈◊〉〈◊〉, according to Artemidorus, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Ponds, because she 〈◊〉〈◊〉 the care of Fisher-men.

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

An Arcadian (c) 1.670 Festival something resembling the Roman Lupercaliae: 〈◊〉〈◊〉 was celebrated with Games, in which the Conquerour was rewarded ••ith a Suit of brazen Armour; and an Human Sacrifice was offer'd in 〈◊〉〈◊〉. The first Institutor of it was Lycaon, who observ'd it in honour 〈◊〉〈◊〉 Iupiter, sirnam'd Lycaeus, either from Lycaon's own Name, or the Arcadian Mountain Ly••aeus, which the Arcadians pretend is the true ••lympus, whence they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the sacred Hill, be∣••••••se Iupiter was feign'd to have had his Education there; in memory 〈◊〉〈◊〉 which there was an Altar, where certain Mysterious Worship was ••••id to that God, and a Plot of Ground consecrated to him, upon ••hich it was unlawful for any Person so much as to set his Foot.

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

A Festival celebrated by the Spartans in memory of Lycurgus their ••aw-giver (d) 1.671, whom they honour'd with a Temple, and an anniver∣••••••y Sacrifice.

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

A Samian Festival celebrated (e) 1.672 with Sacrifices and Games in ho∣••our of Lysander, the Lacedaemonian Admiral. It was anciently call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which name was abolish'd by a Decree of the Samians.

Μ

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

Solemn Sacrifices offer'd by the Athenians in Maemacterion, which ••as a Winter-month, to Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to induce him to send ••ild and temperate Weather, because He was usually taken for the

Air, or Heavens, and therefore thought to preside over the Seasons. There are various reasons assign'd for this Sirname, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Harpocration expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. out∣ragious, and furious; being deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, accord∣ing to Suidas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to trouble, or raise com∣motions. But Hesychius affixeth a quite different signification to it, for according to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. fa∣vourable and propitious; and herein Plutarch agree's with him, who tells us (a) 1.673,

That 'twas his Opinion, that by the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was given by the Athenians to the King of the Gods, was meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Neither of these significations are at all disa∣greeable to the design of this Festival; for since it was to procure good Weather, it might either be instituted as a means to appease the Deity, that was the cause of Storms, and intemperate Seafons; or to entreat the same Person, as being of a mild and gentle Disposition, and willing to grant the requests of his Votaries.

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

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

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

A Festival in honour of Menelaus (b) 1.674, at Therapnae in Laconia, where a Temple was consecrated to him, in which he was worship'd, toge∣ther with Helena, not as an Heroe, or petty Deity, but as one of the supreme Gods.

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

Certain Days upon which the Lesbians offer'd publick Sacrifices (c) 1.675.

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

A Festival in the Month Metagitnion (d) 1.676, in honour of Apollo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being celebrated by the Inhabitants of Melite, that left their habitations, and settled among the Diomeans in Attica; whence these Names seem to have been deriv'd, for they import a removal from one Neighbourhood to another.

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

Sacrifices, with Horse-races, and other Games celebrated by the Che∣sonesians in memory of Miltiades, the Athenian General (e) 1.677.

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

A Festival celebrated by the Orchomenians (a) 1.678, who were call'd Minyae, and the River, upon which the City was founded, Minya, from Minyas, ••ing of that Place, in memory of whom, it may be, this solemnity was instituted.

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

A Festival celebrated by all the Inhabitants of Mitylene, in a place without the City, in honour of Apollo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.679, which sirname ••e find mention'd also in Hesychius.

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

An anniversary Solemnity at Athens (c) 1.680 upon the sixteenth of Muny∣••ion, in honour of Diana sirnam'd Munychia from King Munychus, the Son of Pentacleus; or from a part of the Piraeeus, call'd Munychia, where this Goddess had a Temple, to which the Athenians allow'd the Pri∣vilege of being a Sanctuary to such as fled to it for refuge. At this So∣lemnity they offer'd certain Cakes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which name is deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from shining on every side, either be∣cause lighted Torches hung round them, when they were carry'd into the Temple; or because they were offer'd at Full Moon; that being the Time of this Festival, for it was instituted in honour of Diana, who was reputed to be the same with the Moon, be∣cause it was Full Moon, when Themistocles overthrew the Persian Fleet 〈◊〉〈◊〉 Salamis.

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

Festivals (d) 1.681 in honour of the Muses at several places of Greece, espe∣cially amongst the Thespians, where Solemn Games were celebrated every Fifth year.

The Macedonians had also a Festival in honour of Iupiter and the Muses, which was first instituted by King Archelaus, was celebrated with Stage-Plays, and Games, and lasted nine Days, according to the Num∣ber of the Muses.

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

A Festival (e) 1.682 in honour of Ceres, sirnam'd Mysia, from Mysius an Ar∣••ian, who dedicated a Temple to her in a place about X. Stadia distant from Pellene in Achaia; or, according to Phurnutus, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

i. e. to cloy, to satisfy, or to be well fed, because Ceres was the first that taught Men how to use Corn. This Festival continu'd seven Days, upon the third of which all the Men and Dogs being shut out of the Temple, the Women, together with the Bitches, remain'd within, and having that Night perform'd the accustom'd Rites, on the Day follow∣ing return'd to the Men, with whom they past away the Time in jesting, and laughing at one another.

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

An Arcadian (a) 1.683 Festival, so nam'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a fight; for it was instituted in memory of a Battle, wherein Lycurgus slew Ereu∣thalion.

Ν

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

In memory of deceas'd Persons. Of this, and the following So∣lemnities I shall give a more full account, when I come to treat of the Honours paid to the Dead.

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

A Solemnity in memory of deceas'd Persons (b) 1.684.

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

A Festival celebrated to Bacchus (c) 1.685, when the new Wine was first tasted, as the Name signifies.

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

A Festival celebrated by the Delphians (d) 1.686 with a great deal of Pomp and Splendour, in memory of Neoptolemus, the Son of Achilles, who was slain in an Attempt to sack Apollo's Temple, which he undertook in revenge of his Father's Death, to which that God was accessary.

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

A Milesian Festival (e) 1.687 in honour of Diana, sirnam'd Neleïs, from N••∣leus, an inhabitant of Miletus (f) 1.688.

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

An anniversary Solemnity observ'd by the Athenians upon the sixth

of Boedromion, in memory of that famous Victory, which Miltiades ob∣••••in'd against the Persians at Marathon (a) 1.689.

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

An Athenian Solemnity in memory of Minerva's Victory over Ne∣••••une, when they contended which of them should have the honour of giving a Name to the City afterwards call'd Athens (b) 1.690.

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

A Festival observ'd at the beginning of every Lunar Month (c) 1.691, which ••as (as the Name imports) upon the New Moon, in honour of all the Gods, but especially Apollo, who was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Sun is the first Author of all Light, and whatever distinction of Time•• and Seasons may be taken from other Planets, yet they are all owing ••o him, as the Original and Fountain of all those borrow'd Rays, ••hich the rest have only by participation from him. To observe this Festival was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, certain Cakes offer'd therein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Worshippers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was observ'd with Games, and Publick Entertainments, which were made by the richer Sort, to whose Tables the Poor flock'd in great Numbers. The Athe∣••••ans at these times offer'd solemn Prayers, and Sacrifices for the pro∣sperity of their Common-wealth the ensuing Month, in Erectheus's Tem∣ple in the Cittadel, which was kept by a Dragon, to which they gave (as was usual in Trophonius's Cave) a Honey-cake call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These Sacrifices, because they were offer'd every Month, were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and those that perform'd them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ξ

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

A Macedonian Festival (d) 1.692, so call'd because it was observ'd in the Month Xanthus, which, as Suidas tells us, was the same with April. At this Time the Army was purify'd by solemn Lustration, the manner of which was thus: They divided a Bitch into two halves, one of which, together with the Entrails, was plac'd upon the Right hand, the other upon the Left; between these the Army march'd in this Or∣der: After the Arms of all the Macedonian Kings, came the first part of the Army, consisting (I suppose) of Horse; these were follow'd by the

King, and his Children, after whom went the Life-Guards; th••n fol∣low'd the rest of the Army: This done, the Army was divided into two parts, one of which being set in array against the other, there fol∣low'd a short Encounter in imitation of a Fight.

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

An anniversary Day observ'd by the Athenians (a) 1.693 to Minerva, upon the sixteenth of Hecatombaeon, in memory that by the perswasion of Theseus they left their Countrey-seats, in which they lay dispers'd here and there in Attica, and united together in one Body.

Ο

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

A Boeotian Festival (b) 1.694 in honour of Neptune, sirnam'd Onchestius from Onchestus, a Town in Boeotia.

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

A Festival celebrated in honour of Olympian Iupiter, by the Athenians, Smyrnaeans, Macedonians, but especially by the Eleans, of whose Solemni∣ty I shall give an account afterwards.

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

A Theban Festival in honour of Iupiter Homoloïus, or Ceres Homo∣loïa (c) 1.695, who were so call'd from Homole in Boeotia, or the Prophetess Homoloïa, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the Aeolian dialect signifies peaceable.

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

An Athenian Festival so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from carrying Boughs hung with Grapes, &c. which were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d) 1.696. The Institution, and Manner of it are describ'd at large by Plutarch in the Life of Theseus; his words run thus:

Theseus at his return fro•• Crete forgot to hang out the white Sail, which should have been the token of their Safety to Aegeus, who knowing nothing of their Success, for grief threw himself headlong from a Rock, and perish'd in the Sea. But Theseus being arriv'd at the Port Phalerus, paid there the Sacrifices, which he had vow'd to the Gods at his setting out to Sea, and sent a Herald to the City to carry the news of his safe return. At his entrance into the City the Herald found the People for the most

part full of grief for the loss of their King; others, as may be well be∣liev'd, as full of joy for the Message that he brought, and wholly bent to make much of him, and crown him with Garlands for so acceptable News; these he indeed accepted of, but hung them upon his Herald's Staff, and thus returning to the Sea-side before Theseus had finish'd his Libation to the Gods, stay'd without for fear of disturbing the Holy Rites; but as soon as the Sacrifice was ended, he entred and related the whole Story of the King's Death; upon the hearing of which, with great lamentations, and a confus'd tumult of grief, they ran with all haste to the City: Whence, they say, it comes that at this Day in the Feast Oschophoria, not the Herald, but his Staff is crown'd; and that the People then present still break out at the Sacrifice into this Shout, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which confus'd sounds the first was wont to be us'd by Men in haste, or at a Triumph; the other is proper to those that are in great trouble, or consternation.

A little after my Author proceeds thus:

The Festival call'd Oschopho∣ria, which to this Day the Athenians celebrate, was then first insti∣tuted by Theseus; for he took not with him the full number of Vir∣gins, which were chosen by Lots to be carry'd away, but selected two Youths, with whom he had an intimate familiarity, of fair and Womanish Faces, but of Manly and Couragious Spirits, and having by frequent Bathings, and avoiding the heat and scorching of the Sun, with a constant use of all the Ointments, Washes, and Dresses, that serve to adorn the Head, smooth the Skin, or improve the Complexion, chang'd them, in a manner, from what they were be∣fore; and having taught them further to counterfeit the very Voice, Gesture, and Gate of Virgins, so that there could not be the least difference perceiv'd; he, undiscover'd by any, put them into the number of the Athenian Maids design'd for Crete. At his return He and these two Youths led up a solemn Procession with Boughs and Vine-branches in their hands, in the same habit that is now worn at the celebration of the Oschophoria: These Branches they carry'd in honour of Bacchus and Ariadne, in memory of the Fable related of them; or rather, because they happen'd to return in Autumn, the time of gathering Grapes. The Women call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Sup∣per-carryers, were taken into these Ceremonies, and assist at the Sa∣crifice, in remembrance and imitation of the Mothers of the young Men and Virgins, upon whom the Lot fell; for thus busily did they run about, bringing Banquets and Refreshments to their Children; and because the good Women then told their Sons and Daughters a great many fine Tales and Stories, to comfort and encourage them under the Danger they were going upon, it has therefore still conti∣nu'd a Custom, that at this Festival old Tales and Fables should be the chief Discourse. For all these particularities we are beholding to the history of Demon.

Besides the Rites already describ'd out of Plu∣tarch, there was always a Race at this Festival (a) 1.697; the contenders were

certain Young Men elected out of every Tribe, whose Parents were both living; they ran from Bacchus's Temple, to that of Minerva Sciras in the Phalerian Haven; the place where the Race ended, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Boughs, which the Runners carry'd in their Hands, and deposited there. The Conqueror's Reward was a Cup call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Five-fold, because it con∣tain'd a mixture of five things, viz. Wine, Honey, Cheese, Meal, and a little Oyl.

Π

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

A Festival so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from all sorts of Boughs: It was celebrated by the Rhodians, when they prun'd their Vines (a) 1.698.

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

A Festival celebrated (as the Name imports) by all the Boeotians (b) 1.699, who assembl'd near Coronea, at the Temple of Minerva, sirnam'd Itonia, from Itonius, the Son of Amphictyon.

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

An Athenian Festival in honour of Minerva, the Protectress of A∣thens. It was first instituted by Ericthonius, or Orpheus, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but afterwards renew'd and amplify'd by Theseus, when he had united into one City the whole Athenian Nation, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some are of Opinion, that it was much what the same with the Roman Quinquatria, whence it is usual to call it by that Name in Latin. At the first it continu'd only one Day, but afterwards was prolong'd several Days, and celebrated with greater Preparations, and Magnificence than was usual in the Primitive Times.

There were two Solemnities of this Name, one of which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Great Panathenaea, which was celebrated once in five Years, beginning upon the XXIId of Hecatombaeon. The other was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Lesser Panathenaea, and was kept every third Year; or rather, as some think, every Year, beginning upon the XXIst, or XXth of Thargelion. In the latter of these, there were three Games, manag'd by ten Presidents, elected out of all the ten Tribes of Athens, who continu'd in Office four Years. On the first Day at Even, there was a Race with Torches, wherein first Footmen, and afterwards Horse-men contended: The same Custom was likewise observ'd in the Greater Festival. The second Contention was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Gymnical exercise, so call'd because the Combatants therein gave a proof of their Strength, or Manhood: the place of these Games

was near the River, and call'd from this Festival 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Stadium being decay'd by Time, was rebuilt of white Pentelick Marble by Herodes, a Native of Athens, with such Splendour, and Magnifi∣cence, that the most stately Theaters could not compare with it. The last was a Musical Contention, first instituted by Pericles; in the Songs us'd at this Time, they rehears'd the generous Undertakings of Harmodius, and Aristogiton, who oppos'd the Tyranny of Pisistratus's Sons; as of Thrasybulus also, who deliver'd the Athenians from the Thirty Tyrants, impos'd on them by the Lacedaemonians. The first that obtain'd the Victory by playing upon the Harp, was Phrynis a Mityle∣naean: Other Musical Instruments were also made use of, especially Flutes, on which they play'd in Consort: There was also a Dance perform'd by a Circular Chorus, of which hereafter: And the Poets contended in four Plays, the last whereof was Satyr, and all together were nam'd from their number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Beside these, there was a Contention at Sunium, in imitation of a Sea-fight: The Conquerour in any of these Games was rewarded with a Vessel of Oyl, which he was per∣mitted to dispose of, how, and whither he pleas'd, whereas it was unlawful for any other to transport that Commodity: Farther he re∣ceiv'd a Crown of those Olives, which grew in the Academy, and were sacred to Minerva, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Death, in remembrance of the Misfortune of Halirrothius, the Son of Ne∣ptune, who, in a rage at his Father's Defeat by Minerva, in their Con∣tention about the Name of Athens, offering to cut down the Olive-tree, by the Production of which Minerva obtain'd the Victory, missing his Aim, gave himself a fatal Blow: Others derive the Name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a part, because, according to some, these Olives were given by Contribution, all Persons that possess'd Olive-trees being oblig'd to contribute their proportions towards the Celebration of this Fe∣stival. Beside these, there was a certain Dance call'd Pyrrhichia, per∣form'd by young Boys in Armour, in imitation of Minerva, who, in Triumph over the Vanquish'd Sons of Titan, danc'd in that manner. It was usual also after that Athens was brought under the Dominion of the Romans, for Gladiators to contend after the Roman fashion. No Man was permitted to be present at any of these Games in dy'd Garments, and the Punishment of such Offendors was left to the Discre∣tion of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or President of the Games. Lastly, they offer'd a Sumptuous Sacrifice, towards which every one of the Athenian Burroughs contributed an Ox; and of the Flesh that remain'd, a publick Entertainment was made for the whole Assembly.

In the Greater Festival most of the same Rites, and Ceremonies were practis'd, but were (I suppose) perform'd with greater Splendour, and Magnificence, and the Addition of some others, not observ'd in the Lesser, as particularly the Procession, in which Minerva's Sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Garment, was carry'd: This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was woven by a select number of Virgins, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Work;

these were superintended by two of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (of whom I have spoken before) and enter'd upon their Employ at the Festival call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was upon the thirtieth Day of Pyanepsion: It was of a white colour, without Sleeves, and embroider'd with Gold: Upon it were describ'd the Atchievements of Minerva, especially those against the Giants; Iupiter also, and the Heroes, with all such as were famous for Valiant and Noble Exploits, had their Effigies in it; whence Men of true Courage and Bravery are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. worthy to be pourtray'd in Minerva's Sacred Garment, as in Aristophanes (a) 1.700,

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

We will our Fathers treat with high Esteem, Whose brave Exploits are worthy Attica, Fit to be pourtray'd in Minerva's Vest.

With this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they made a solemn Procession, the Ceremonies of which were thus: In the Ceramicus without the City there was an Engine built in the form of a Ship, on purpose for this Solemnity; upon this the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was hung in the manner of a Sail, and the whole was convey'd, not by Beasts, as some have imagin'd, but by Sub∣terraneous Machines, to the Temple of Ceres Eleusinia, and from thence to the Cittadel, where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was put upon Minerva's Statue, which seems to have been laid upon a Bed straw'd with, or rather compos'd of Flowers, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Procession was made by Persons of all Ages, Sexes, and Qualities; It was led up by Old Men, together (as some say) with Old Women, carrying Olive-branches in their Hands; whence they are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Bearers of Green Boughs: After these came the Men of full Age with Shields and Spears, being attended by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Sojourners, who carry'd Spades, and were upon that account call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Spade-bearers: Then follow'd the Women, attended by the So∣journers Wives, who were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from bearing Water∣pots: These were follow'd by young Men singing Hymns to the Goddess; they were crown'd with Millet, and habited in Mourning-cloaks, in memory of one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who was slain as he attempted to force the Posterity of Hercules from the Altar: Next to these came select Virgins of the first Quality, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Basket-bearers, be∣cause they carry'd certain Baskets, which contain'd some necessaries for the Celebration of the holy Rites, which (as also other Utensils requir'd at the Solemnity) were in the custody of one, who, because he was Chief manager of the publick Pomps, Processions, or Embassies

to the Gods, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were distributed by him as occasion requir'd; these Virgins were attended by the Sojourners Daughters, who carry'd Umbrella's, and little Seats, whence they were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Seat-carryers: Lastly, it is probable that the Boys bore up the Rear, walking in a peculiar sort of Coats worn at Processions, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Necessaries for this, as for all other Processions, were prepar'd in a publick Hall erected for that use between the Piraeean Gate, and Ceres's Temple; and the manage∣ment and care of the whole Business belong'd to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which name denotes Officers appointed to see that the Laws, an∣cient Rites, and Customs be observ'd. It was farther usual at this So∣lemnity to make a Gaol-delivery, to present golden Crowns to such as had done any remarkable Service for the Common-wealth, and ap∣point Men to sing some of Homer's Poems, which Custom was first introduc'd by Hipparchus, the Son of Pisistratus. Lastly, in the Sacrifices at this, and other Quinquennial Solemnities, it was customary to pray for the prosperity of the Plataeans, on the account of the signal Service they had done the Athenians at the Battle of Marathon, wherein they behav'd themselves with extraordinary Courage and Resolution.

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

In Honour of Panace (a) 1.701.

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

The same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.702, and so call'd from the great concourse of People, that us'd to meet at the Solemnity.

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

An Athenian Festival (c) 1.703, so call'd from Pandion, by whom it was first instituted; or because it was celebrated in honour of Iupiter, who does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. move and turn all things which way he pleaseth. Others are of Opinion, that it belong'd to the Moon, and re∣ceiv'd it's Name, because she does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. move incessantly, for that the Moon appears both in the Night, and Day; whereas the Sun shows himself by Day only, and was suppos'd to rest all Night. It was celebrated after the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Festival of Bacchus, because that God is sometimes put for the Sun, or Apollo, and was by some reputed to be the Brother, by others the Son of the Moon.

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

An Athenian (d) 1.704 Festival in memory of Pandrosus, the Daughter of King Cecrops.

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

Publick rejoycings (a) 1.705 when the Season through it's coldness, & in∣temperance forc'd the Mariners to stay at Home.

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

A publick Festival celebrated (as the Name imports) by an Assembly of People from all the parts of Greece (b) 1.706.

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

A Festival celebrated (as the Name signifies) by a concourse of People from all the Cities of Ionia (c) 1.707. The Place, or Temple, in which it was kept, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was instituted in honour of Ne∣ptune, sirnam'd Heliconius from Helice, a City of Achaia, which after∣wards perish'd by an Earth-quake. One thing there was remarkable in this Festival, viz. That, if the Bull offer'd in Sacrifice happen'd to bel∣low, it was accounted an Omen of Divine Favour, because that sound was thought to be acceptable to Neptune: To this Homer is thought to allude in these Verses (d) 1.708,

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

Dying he roar'd, as when a Bull is drawn About the King of sacred Helice.

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

An anniversary Solemnity (e) 1.709 in honour of Pan at Athens, where he had a Temple near the Acropolis, the Dedication of which, and the Insti∣tution of this Festival were upon this account: When Darius the Persian invaded Attica, Phidippides was forthwith dispatch'd on an Embassie to the Spartans, to desire their Assistance; and as he was in his Journey, about Mount Parthenius near Tegea, Pan met him, and calling him by his Name, bid him to ask the Athenians, What was the reason, why they had no regard of him, who was their Friend, and had often been serviceable to them, and should go on so to be? Phidippides at his return to Athens, related this Vision, which obtain'd so great credit with the Athenians, that they made a Decree that Divine Honours should be paid to that God also.

Pan had likewise a Festival in Arcadia (a) 1.710, the Countrey he was be∣liev'd most to frequent, and delight in, at which they us'd to beat his Statue with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Sea-onyons; as was usual also, when they miss'd of their Prey in Hunting, in anger (as should seem) against the God, whom they reputed to be President of that Sport; to which custom Theocritus seems to allude 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 〉.

Kind Pan, if you propitious to my Prayer Grant these my wishes, you no more shall fear The rig'rous usage of Arcadian Boys, When disappointed of their lovely prize.

Mr. Hutchin.

Farther, it was customary to offer a scanty Sacrifice, the Reliques of which were not sufficient to entertain those that were present; because, perhaps, they thought the God had frustrated their hopes of Prey in Hunting; on the contrary, when they had good Success, they were more liberal in paying Honours to him.

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

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

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

A Commemoration-day in honour of an ancient Heroe, whose Name was Paralus (b) 1.711.

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

A Festival, in which were solemn Games, wherein free-born Spartant only contended, with an Oration in praise of Pausanias, the Spartan Ge∣neral, under whose Conduct the Grecians overcame Mardonius in the famous Battle at Plataeae (c) 1.712.

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

A Thessalian Festival, not unlike the Roman Saturnalia: It is thus de∣scrib'd by Athenaeus (d) 1.713:

Baton, the Sinopensian Rhetorician, in his de∣scription of Thessaly and Haemonia, declares that the Saturnalia are a Grecian Festival, and call'd by the Thessalians Peloria; his words are these: On a time when the Pelasgians were offering publick Sacrifices, one Pelorus came in, and told one of them, That the Mountains of

Tempe in Haemonia were torn asunder by an Earth-quake, and the Lake, which had before cover'd the adjacent Valley, making it's way thro▪ the Breach, and falling into the Stream of Peneus, had left behind a vast, but most pleasant and delightful Plain: The Pelasgian hugg'd Pe∣lorus for his News, and invited him to an Entertainment, where he was treated with all sorts of Dainties; The rest of the Pelasgians also brought the best Provisions they had, and presented them to him; and his Landlord, with others of the best Quality, waited on him by turns: In memory of this, when the Pelasgians had seated themselves in the new discover'd Country, they instituted a Festival, wherein they of∣fer'd Sacrifices to Iupiter, sirnam'd Pelor, and made sumptuous Enter∣tainments, whereto they invited not only all the Forreigners amongst them, but Prisoners also, whom they releas'd from Bonds and Con∣finement, and Slaves, all whom they permitted to sit down, & waited upon them: This Festival is to this Day observ'd with great Solemnity by the Thessalians, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

A Macedonian Solemnity (a) 1.714.

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

The same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which see more in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

Gymnical Exercises at Pitana (b) 1.715.

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

A Festival in honour of Aglaurus, King Cecrops's Daughter; or rather of Minerva, who had, from that Lady, the name of Aglaurus (c) 1.716; At this Time they undress'd Minerva's Statue, and wash'd it, whence the Solemnity was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to wash. It was accounted an unfortunate, or inauspicious Day, and therefore the Temples (as upon all such Days) were surrounded with Ropes, so that no Man could have admission; The reason of which custom, with a farther account of this Solemnity we have in Plutarch's Al••i∣biades;

The Festival (saith he) of the Goddess Minerva, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was celebrated on the 26th of Thargelion, with certain Mysterious observances unlawfull to be reveal'd, which were perform'd

by Persons call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who divested the Goddess's Image of all it's Ornaments, and kept it close cover'd: Whence it is, that the Athenians esteem this Day most inauspicious, and never go about any thing of importance upon it: And therefore it falling out that Alcibiades's return from Exile happen'd upon this Day, many were much concern'd at it, looking upon the time of his arrival to be a dangerous Omen, and imagining that the Goddess did not graciously receive him, but, in token of displeasure, hid her Face from him; But for all this, Things went on prosperously and succeeded according to his wish.

Farther, it was customary at this Festival, to bear in Procession a Cluster of Figgs, which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to lead the Way, because Figgs were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. leaders to Humanity, and a civiliz'd course of Life, for when Men left off their ancient and barbarous Diet of Acorns, the next thing they us'd for Food, was Figgs.

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

A Solemnity at Thebes (a) 1.717 in honour of Apollo, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Grey, because he was represented in this City (contrary to the constant custom of all other places) with grey Hairs. The Victim was a Bull, but it once happening that no Bulls could be procur'd, an Ox was taken from the Cart and Sacrific'd; whence the custom of killing labouring Oxen, which till that time was look'd on as a Capi∣tal Crime, first commenc'd.

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

A Festival mention'd by Hesychius. There was an Image at this So∣lemnity, call'd by a peculiar Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

In honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Neptune, to whom also they offer'd a solemn Sacrifice call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.718.

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

A Festival in honour of Priapus.

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

Sacrifices (c) 1.719 offer'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. before Seed-time, to Ceres,

who was hence sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They were call'd by the Com∣mon People 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sometimes signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Bread-corn; whence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Ceres's Corn, in Homer (a) 1.720. The first Institution of these Sacri∣fices was by the Command of one Authias a Prophet, who gave out that this was the only Method to appease the incens'd Goddess, who had at that Time afflicted not Athens only, where this Solemnity was observ'd, but all the other parts of Greece, with a grievous Fa∣mine.

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

A Festival celebrated by the Inhabitants of Laconia, before they gather'd their Fruits (b) 1.721.

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

A Festival, in which the Lacedaemonians crown'd themselves with Reeds (c) 1.722.

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

An Athenian Solemnity celebrated in honour of Prometheus (d) 1.723 with Torch-races, in remembrance that he was the first that taught Men the use of Fire.

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

A Day of Rejoycing, when a New-marry'd Wife went to cohabit with her Husband (e) 1.724.

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

A Solemnity before Marriage, of which afterwards.

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

A Festival in honour of Neptune, and of Bacchus (f) 1.725 sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from new Wine.

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

A Festival so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from preventing, or coming before. It was observ'd by the Clazomenians, in remembrance that they made themselves Masters of Leuca, by coming to the Celebration of a Sacrifice before the Cumaeans (g) 1.726.

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

A Festival celebrated by the Chersonesians, and Thessalians (a) 1.727, in me∣mory of Protesilaus, who was the first Grecian slain by Hector.

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

An Athenian (b) 1.728 Festival, sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. because Theseus and his Compa∣••ions were entertain'd with all manner of Fruits; the former, and more ••sual Name is deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from boyling Pulse, 〈◊〉〈◊〉 was usual upon that Day; the reason of which Custom, with a ••••rther Account of this Solemnity, I will give you in the Words of Plu∣••••rch:

Theseus, after the Funeral of his Father, pay'd his Vows to Apollo upon the seventh of Pyanepsion; for on that Day the Youths that return'd with him safe from Crete, made their Entry into the City. They say also, that the Custom of boyling Pulse was de∣riv'd from hence, because the Young Men that escap'd, put all that was left of their Provision together, and boyling it in one common Pot, feasted themselves with it, and with great Re∣joycing did eat all together. Hence also they carry about an Olive-branch bound about with Wooll (such as they then made use of in their Supplications) which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Wooll) and crown'd with all sorts of First-fruits, to signify that Scar∣city and Barrenness were ceas'd, singing in their Procession this Song,

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

Eiresione, Figs produce, And wholsom Bread, and chearful Oyl, And Honey, labouring Bees sweet Toil, But above all Wine's noble Juice; Then Cares thou in the Cup shalt steep, And full of Joy receive soft Sleep.

Mr. Duke. Tho' some are of Opinion, that this Custom is retain'd in memory of the Heraclidae, who were thus entertain'd, and brought up by the Athenians; but the former Account is more generally receiv'd.

••t may be added farther, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it was carry'd about ••n honour of Apollo, was of Lawrel; when of Minerva, of Olive; because those Trees were believ'd to be most acceptable to these Dei∣ties:

When the Solemnity was ended, it was customary for them to erect it before their House-doors, thinking it an Amulet, whereby Scar∣city and Want were prevented.

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

A Festival at Pylae (a) 1.729, otherwise call'd Thermopylae, in honour of Ceres, sirnam'd from that place Pylaea.

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

I. e. The Festival of Torches: It was observ'd at Argos, and in∣stituted in memory of the Torches lighted by Lynceus, and Hyper∣mnestra, to signify to each other, that they had both escap'd out of Danger (b) 1.730.

Ρ

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

I. e. The Reception, or Elevation of the Rod. It was an Anni∣versary Day at the Island of Cos, at which the Priests carry'd a Cy∣press-tree (c) 1.731.

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

A part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Festival of Bacchus, at which they re∣peated Scraps of Songs, or Poems, as they walk'd by the God's Sta∣tue (d) 1.732.

Σ

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

Nocturnal Mysteries in honour of Iupiter Sabazius (e) 1.733, into which all that were Initiated, had a golden Serpent put in at their Breasts, and taken out at the lower part of their Garments; in memory of Iupiter's ravishing Proserpina, in the form of a Serpent. Others (f) 1.734 are of Opinion that this Solemnity was in honour of Bacchus sirnam'd Sabazius, from the Sabae, who were a People of Thrace; and 'tis pro∣bable this Festival was not first instituted by the Grecians, but deriv'd to them from the Barbarians (such were the Thracians reputed) amongst whom Suidas tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to shout 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as was usual in the Festival of Bacchus: Add to this, that Bacchus's Priests were by the Thracians call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

A Festival in honour of Diana (a) 1.735 sirnam'd Saronia, from Saro the ••hird King of Troezen, by whom a Temple was erected, and this Fe∣••tival instituted to Her.

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

I. e. A shaking off the Burden. It was a Publick Sacrifice at Athens, ••n memory of Solon's Ordinance, whereby the Debts of poor People ••ere either entirely remitted; or, at least, the Interest due upon them ••essen'd, and the Creditors hinder'd from seizing upon the Persons of their Debtors, as had been customary before that Time (b) 1.736.

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

A Festival mention'd by Hesychius; and observ'd, it may be, in me∣••ory of Semele, Bacchus's Mother.

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

A Delphian Festival, celebrated every ninth Year, in memory of Apollo's Victory over Python. The chief part of the Solemnity was •• Representation of Python pursu'd by Apollo (c) 1.737.

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

At Argos (d) 1.738. It might perhaps be celebrated in honour of Mi∣nerva, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Strength.

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

An Anniversary Solemnity at Athens (e) 1.739, upon the twelfth Day of S••irrophorion, in honour of Minerva, or, as some say, of Ceres and Pro∣••opina. The Name is deriv'd from Sciras, a Burrough between Athens ••nd Eleusis, where there was a Temple dedicated to Minerva, sir∣••am'd Sciras, from that place: Or from one Scirus, an Inhabitant of Eleusis; or from Sciron of Salamis; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Chalk, or white Plaister, of which the Statue dedicated to Minerva by Theseus when he return'd from Crete, was compos'd; Or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. an Umbrella, which was at this Time carry'd in Procession by Erectheus's Priest, or some of the Sacred Family of Butas, who, to distinguish them from others that made false Pretensions to that Kindred, were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the genuine Off-spring of Butas: Those that order'd this Procession, were wont to make use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Skins of Beasts sacrific'd to Iupiter, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which Titles I have spoken before. Farther, there was at this Festival a Race call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the young Men that contended therein, did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. carry in their Hands Vine-branches full of Grapes.

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

At Alea in Arcadia (a) 1.740, in honour of Bacchus, whose Image was expos'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. under an Umbrella, whence it is pro∣bable the Name of this Festival was deriv'd. At this Time the Women were beaten with Scourges, in the same manner with the Spartan Boys at the Altar of Diana Orthia, which they underwent in obedience to a Command of the Delphian Oracle.

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

I. e. The Festival of Sea-onyons. It was observ'd in Sicily; the chief part of it was a Combat, wherein Youths beat one another with Sea-onyons: He that obtain'd the Victory was rewarded by the Gymnasiarch with a Bull (b) 1.741.

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

Mention'd by Hesychius.

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

An Athenian Solemnity (c) 1.742, wherein the Women made Jests, and Lampoons upon one another; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to abuse, ri∣dicule, or speak evil of another.

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

At Eretria, in honour of Diana Stophea (d) 1.743.

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

At Stymphalus in Arcadia, in honour of Diana, nam'd from that place Stymphalia (e) 1.744.

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

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

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

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

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

Syracusian Festivals, one of which Plato (a) 1.745 mentions; it conti∣nu'd ten Days, during which Time the Women were employ'd in offering Sacrifices.

Another we read of in Tully (b) 1.746, which was celebrated every Year by vast numbers of Men and Women, at a Lake near Syracuse, thro' which Pluto was said to have descended with Proserpina.

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

Games at Sparta (c) 1.747, the Prize in which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a mixture of Fat and Honey.

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

Sacrifices, and Thanksgivings for Deliverances out of Dangers.

Τ

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

In honour of Neptune sirnam'd Taenarius from Taenarus, a Promon∣tory in Laconia, where was a Temple dedicated to him. The Wor∣shippers were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d) 1.748.

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

Gymnical Exercises, in honour of Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Meurs••us con∣jectures from the Words of Hesychius.

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

In honour of Neptune, as Hesychius reports: Perhaps it was the same with that mention'd by Athenaeus (e) 1.749, and celebrated at Ephesus, wherein the Cup-bearers were young Men, and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

In honour of Diana 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (f) 1.750, of which Sirname there are various accounts; the most probable is that, which derives it from Sc••∣thia Taurica, where this Goddess was worshipp'd.

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

At Cyzicum (g) 1.751.

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

The fourtieth Day after Child-birth, upon which the Women went to the Temples, and pay'd some grateful Acknowledgments for their safe Delivery; of which Custom I shall give a farther acccount in one of the following Books.

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

A Spartan Festival (a) 1.752, in which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Nurses, convey'd the Male Infants committed to their Charge to the Temple of Diana Corythallia, which was at some distance from the City, being seated not ••ar from that part of the River Tiassa, which was near Cle••a; here they offer'd young Pigs in Sacrifice, during the Time of which some of them danc'd, and were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others expos'd them∣selves in antick and ridiculous Postures, and were nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They had likewise a Publick Entertainment at this, and some other Times, which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to partake of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The manner of it was thus: Tents being erected near the Temple, and Beds furnish'd therein, and cover'd with Tapestry, all the Guests, as well Foreigners, as Natives of Laconia, were invited to Supper, where every Man had his portion allotted, which was distributed to him together with a small Loaf of Bread call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; farther also each of them receiv'd a piece of new Cheese, part of the Belly and Tripes; and (instead of Sweet-meats) Figs, Beans, and green Vetches.

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

In memory of the Titanes (b) 1.753.

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

Games celebrated (c) 1.754 at Rhodes, in memory of T••epolemus, upon the twenty-fourth Day of the Month Gorpiaeus, wherein not Men only, but Boys were permitted to contend, and the Victors were crown'd with Poplar.

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

The Institution, and Manner of this Solemnity are describ'd in Athenaeus (d) 1.755; who tells us it was kept at Samos: The chief Cere∣mony consisted in carrying Iuno's Image to the Sea-shore, and offering Cakes to it, and then restoring it to it's former place; which was done in memory of it's being stolen by the Tyrrhenians, and (when their Ships were stay'd in the Haven by an invisible Force, which hinder'd

them from making away) expos'd upon the Shore. The name of this Festival is deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from the Image's being fast bound by those that first found it, because they imagin'd it was going to leave them.

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

At Athens (a) 1.756, in memory of Toxaris, a Scythian Heroe, who died there, and went under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the foreign Physician.

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

An anniversary Festival (b) 1.757 celebrated by the Ionians that inhabited Aroe, Anthea, and Mesatis, in honour of Diana Triclaria, to appease whose anger for the Adultery committed in her Temple by Menalippus and Comaetho the Priestess, they were commanded by the Delphian Ora∣cle to Sacrifice a Boy and a Virgin, which inhuman Custom continu'd till after the Trojan War.

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

A Solemnity, in which (c) 1.758 it was usual to pray for Children to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gods of Generation, who were sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But of these I shall have occasion to speak afterwards.

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

A Festival mention'd by Hesychius.

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

Solemn Games celebrated every year at Lebadea, in honour of Tropho∣nius (d) 1.759.

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

Mention'd in Hesychius.

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

Celebrated by the Achaeans, in honour of Bacchus (e) 1.760.

Υ

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

An anniversary Solemnity (f) 1.761 at Amyclae in Laconia, in the Month

Hecatombaeon, in memory of the beautiful Youth Hyacinthus, with Games in honour of Apollo. It is thus describ'd by Athenaeus (a) 1.762:

Polycrates reports in his Laconicks, That the Laconians celebrate a Festival call'd Hyacinthia, three Days together; during which time their Grief for the death of Hyacinthus is so excessive, that they neither adorn them∣selves with Crowns at their Entertainments, nor eat Bread, but Sweet-meats only, and such like Things; nor sing Paeans in honour of the God, nor practise any of the Customs, that are usual at other Sacri∣fices; but having supp'd with Gravity, and an orderly Composed∣ness, depart. Upon the second Day there is variety of Spectacles, frequented by a vast concourse of People; The Boys, having their Coats girt about them, play sometimes upon the Harp, sometimes upon the Flute, sometimes strike at once upon all their Strings, and sing Hymns in honour of the God (Apollo) in Anapaestick Numbers, and shrill, acute sounds. Others pass over the Theater upon Horses richly accoutred; at the same time enter Choirs of young Men, singing some of their own Country-songs, and, amongst them, Per∣sons appointed to dance according to the ancient Form, to the Flute, and Vocal Musick. Of the Virgins, some are usher'd in riding in Chariots made of Wood, cover'd at the Top, and magnificent∣ly adorn'd; Others in Race-Chariots. The whole City is fill'd with Joy at this Time, they offer multitudes of Victims, and enter∣tain all their Acquaintance, and Slaves; and so eager are they to be present at the Games, that no Man stays at Home, but the City is left empty and desolate.

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

At Argos (b) 1.763 upon the sixteenth, or rather upon the New Moon of the Month call'd by the Argives Hermeas. The chief Ceremony was, that, the Men and Women exchang'd habits, in memory of the ge∣nerous atchievement of Telesilla, who, when Argos was besieg'd by Cleomenes, having listed a sufficient number of Women, made a brave and vigorous defence against the whole Spartan Army.

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

A Solemnity so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from bearing Wa∣ter; and kept at Athens in memory of those that perish'd in the De∣luge (c) 1.764.

Another Festival was celebrated at Aegina, to Apollo, in the Month Delphinius (d) 1.765.

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

At Orchomenos, and Mantinea, in honour of Diana Hymnia.

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

A Festival at Argos, in honour of Venus (a) 1.766. The Name is deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Sow, because Sows were sacrific'd to this Goddess.

Φ

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

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Fe∣stival so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to eat, and drink, be∣cause it was a Time of good Living (b) 1.767.

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

A Festival mention'd by Eustathius (c) 1.768, and (as the Name imports) of the same Nature with the former.

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

Mention'd by Hesychius.

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

A Festival of Bacchus (d) 1.769, being a preparative to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (e) 1.770.

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

A Festival at Cyzicum, wherein a black Heifer was sacrific'd to Pho∣rephatta, or Proserpina (f) 1.771.

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

In honour of Phosphorus, or Lucifer (g) 1.772.

Χ

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

So call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Brass, because it was celebrated in memory of the first Invention of working that Metal, which is owing to Athens (h) 1.773. It was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the whole Athenian Nation, assembled to celebrate it. Sometimes also this Festival was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was kept in honour of

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Minerva, who was the Goddess of all sorts of Arts, and Inventions, and upon that account nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. work. Afterwards it was only kept by Mechanicks, and Handy-crafts∣men, especially those concern'd in Brass-work, and that in honour of Vulcan, who was the God of Smiths, and the first that taught the Athenians the use of Brass.

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

A Festival celebrated by the Chaonians in Epirus (a) 1.774.

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

A Festival observ'd once in nine years by the Delphians, whereof we have this account in Plutarch (b) 1.775:

A great Drought having brought a Famine upon the Delphians, they went with their Wives and Chil∣dren as supplicants to the King's Gate, who distributed Meal and Pulse to the more noted of them, not having enough to supply the necessities of all: But a little Orphan Girl coming and importun∣ing him, he beat her with his Shoe, and threw it in her Face; she in∣deed was a poor, vagrant Beggar, but of a Disposition no ways mean, or ignoble, wherefore unable to bear the Affront, she withdrew, and untying her Girdle, hang'd her self therewith. The Famine hereupon encreasing, and many Diseases accompanying it, the Pythia was con∣sulted by the King, and answer'd, that the Death of the Virgin Charila, who slew her self, must be expiated: The Delphians after a long search discover'd at length, that the Maid, who had been beaten with the Shoe, was call'd by that Name, and instituted certain Sacrifices mix'd with expiatory Rites, which are religiously observ'd every ninth year to this Day: The King presides at them, and distributes Meal and Pulse to all persons, as well Strangers, as Citizens; and Charila's Effigies, being brought in, when all have receiv'd their Dole, the King smites it with his Shoe; then the Governess of the Thyades conveys it to some lonesom and desolate place, where a Halter being put about it's Neck, they bury it in the same spot of Ground, where Charila was interr'd.

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

A Festival celebrated (c) 1.776 in honour of the Charites, or Graces, with Dances, which continu'd all Night; he that was awake the long∣est, was rewarded with a Cake call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

A Thansgiving-Day at Athens (d) 1.777 upon the twelfth of Boedromio••, which was the Day, whereon Thrasybulus expell'd the Thirty Tyrants, and restor'd to the Athenians their Liberty.

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

At Athens (a) 1.778.

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

A Festival celebrated by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Handy-crafts-men (b) 1.779.

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

A Festival at Rhodos (c) 1.780 in the month Boedromion, wherein the Boys rent from door to door begging, and singing a certain Song, the doing which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Song it self was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was begun with an invocation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Swallow; it is set down at large in Athenaeus, and begins thus,

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

It's said to have been compos'd by Cleobulus the Lindian, as an artifice 〈◊〉〈◊〉 get Money in a Time of publick Calamity. In like manner, to sing ••••e Song, wherein a Raven, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was invok'd, they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it seems to have been customary for poor Beggars, to go about, and sing for Wages; so Homer is said to have done, earn∣ing his Living by singing a Song, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

An anniversary Day kept by the Hermionians in honour of Ceres, sir∣••am'd Chthonia, either because she was Goddess of the Earth, which is ••all'd in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or from a Damsel of that Name, whom Ceres carry'd from Argolis to Hermione, where she dedicated a Temple to the Goddess. The manner of this Festival is thus describ'd by Pausanias (d) 1.781:

Ceres her self is nam'd Chthonia, and under that Title is honour'd with a Festival, celebrated every Summer in this Method; A Procession is led up by the Priests of the Gods, and the Magi••trates that year in Office, who are follow'd by a crowd of Men and Women: The Boys also make a solemn Procession in honour of the Goddess, being in white Apparel, and having upon their Heads Crowns compos'd of a Flower, which is by them call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but seems to be the same with Hyacinth, as appears as well by the bigness and colour, as from the Letters inscrib'd upon it in memory of the untimely Death of Hyacinthus. This Procession is follow'd by Persons that drag an Heifer untam'd, and newly taken from the Herd, fast bound to the Temple, where they let her loose; which being done, the Door∣keepers,

who till then had kept the Temple-gates open, make all fast, and four old Women being left within, and arm'd with Sithes, they pursue the Heifer, and dispatch her, as soon as they are able, by cutting her Throat. Then the Doors being open'd, certain appointed Per∣sons put a second Heifer into the Temple, afterwards a third, and then a fourth, all which the old Women kill in the fore-mention'd manner; and 'tis observable, that all fall on the same side.

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

In honour of Diana sirnam'd Chitonia from Chitone, a Burrough in Attica, where this Festival was celebrated (a) 1.782.

Another Festival of this Name was celebrated at Syracuse with Songs and Dances proper to the Day (b) 1.783.

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

A Festival celebrated at Athens upon the sixth of Thargelion (c) 1.784 with Sports, and Mirth, and Sacrificing a Ram to Ceres, worship'd in a Tem∣ple, in, or near the Acropolis of Athens, under the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Name tho' Pausanias thought to bear a hidden, and mystical Sence, understood by none but the Priests themselves, yet perhaps it may be deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Grass, because Ceres was Goddess of the Earth, and all the Fruits thereof; and is the same with the E∣pithet of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or fertile, which is apply'd to her by Soph••∣cles (d) 1.785,

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

Where this Conjecture seems to be approv'd by the Scholiast, who tells us, that Ceres, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was worship'd in a Temple near the Acropolis, which can be no other than that already mention'd. Add to this, that Gyraldus is of Opinion that Ceres is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst the Greeks, for the same reason that amongst the Latins she is nam'd Flava, the cause of which Title is too well known, to be ac∣counted for in this place.

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

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

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

In honour of Bacchus (e) 1.786.

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

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

Ω

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

A Festival (a) 1.787 in honour of Bacchus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Eater of raw Flesh, of which Name I have spoken in the former part of this Chapter. This Solemnity was celebrated in the same manner with the other Festivals of Bacchus, wherein they counterfeited phrenzy, and madness; what was peculiar to it, was that the Worshippers us'd to eat the Entrails of Goats raw, and bloody, which was done in imi∣tation of the God, to whom the Sirname by which he was ador'd at this Solemnity, was given for the like Actions.

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

Solemn Sacrifices (b) 1.788, consisting of Fruits, and offer'd in Spring, Summer, Autumn, and Winter, that Heaven might grant mild and temperate Weather. These, according to Meursius, were offer'd to the Goddesses, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Hours, who were three in number, at∣tended upon the Sun, presided over the four Seasons of the Year, and and were honour'd with Divine Worship at Athens (c) 1.789.

CHAPTER XXI. Of the Publick Games in Greece, and the Principal Exercises us'd in them.

I COME in the next place to the four Publick, and Solemn Games, which were peculiarly term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Sacred; partly from the Esteem they had all over Greece, from every part of which vast multitudes of Spectators flock'd to them; and partly because they were instituted in honour of the Gods, or Deify'd Heroes, and always begun with Sacrificing to them, and concluded in the same religious manner.

Their Names, together with the Persons to whom they were dedi∣cated, and the Prizes in each of them, are elegantly compriz'd by Archias in the two following Distichs,

〈 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 〉.

Such as obtain'd Victories in any of these Games, especially the Olympicks (a) 1.790, were universally honour'd, nay almost ador'd: At their Return home, they rode in a Triumphal Chariot into the City, the Walls being broken down to give them Entrance; which was done (as Plutarch is of opinion) to signify, that walls are of small use to a City, that is inhabited by Men of Courage, and Ability to defend it. At Sparta they had an honourable Post in the Army, being plac'd near the King's Person. At some places, they had Presents made to them by their Native City, were honour'd with first places at all Shows and Games, and ever after maintain'd at the Publick Charge (b) 1.791. Cicero (c) 1.792 reports, that a Victory in the Olympick Games was not much less honourable than a Triumph at Rome. Happy was that Man thought, that could but obtain a single Victory: If any Person merited repeated Rewards, he was thought to have attain'd to the utmost▪ Felicity that Human Nature is capable of: But if He came off Conquerour in all the Exercises, He was elevated above the Condition of Men, and His Actions stil'd Wonderful Victories (d) 1.793. Nor did their Honours terminate in themselves, but were extended to all about them; the City that gave them Birth and Education, was esteem'd more Honourable and August; Happy were their Relations, and thrice happy their Pa∣rents. It is a remarkable Story, which Plutarch (e) 1.794 relates of a Spartan, who meeting Diagoras, that had himself been crown'd in the Olym∣pian Games, and seen his Sons, and Grand-children Victors, embrac'd him, and said, Die, Diagoras, for thou canst not be a God.

There were certain Persons appointed to take care that all things were perform'd according to Custom, to decide Controversies that happen'd amongst the Antagonists, and adjudge the Prizes to those that me∣rited them: These were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tho' betwixt these two Phavorinus makes a Distinction, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he tells us, was peculiar to Gy∣mnical Exercises; whereas the former was sometimes apply'd to Musical Contentions: They were likewise call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a Rod, or Scepter, which these Judges, and, in ge∣neral, all Kings, and great Magistrates carry'd in their Hands.

After the Judges had pass'd Sentence, a publick Herald proclaim'd

the Name of the Victor, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, and praedicare in Latin, signifie to commend, or proclaim any man's praises. The token of Victory was, in most places, a Palm-branch, which was presented to the Conquerours, and carry'd by them in their Hands; which cu∣stom was first introduc'd by Theseus, at the Institution of the Delian Games (a) 1.795, tho' others will have it to be much ancienter: Hence pal∣••am dare, to yield the Victory; and plurium palmarum homo in Tully, a Man that has won a great many Prizes.

Before I proceed to give a particular Description of the Grecian Games, it will be necessary to present you with a brief account of the principal Exercises us'd in them, which were as follow;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Quinquertium, which consisted of the five Exercises contain'd in this Verse,

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

••. e. Leaping, Running, Throwing, Darting, and Wrestling; but instead of Darting, others mention Boxing. In all of them there were some customs that deserve our observation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Exercise of Running, was in great Esteem amongst the ancient Grecians, insomuch that such as prepar'd themselves for it, ••hought it worth their while to use means to burn, or parch their Spleen, because it was believ'd to be an hindrance to them, and retard them in their course. Homer tells us, that swiftness is one of the most excellent Endowments a Man can be bless'd withall (b) 1.796,

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

No greater honour has e're been attain'd, Than what strong Hands, or nimble Feet have gain'd.

••ndeed all those Exercises, that conduc'd to fit Men for War, were more especially valued; now swiftness was look'd upon as an excellent qua∣••ification in a Warriour, both because it serves for a sudden Assault and Onset, and likewise for a nimble Retreat; and therefore it is not ••o be wonder'd that the constant Character, which Homer gives of A∣chilles, is, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or swift of Foot: And in the ho∣••y Scriptures, David, in his Poetical Lamentation over those two great Captains, Saul and Ionathan, takes particular notice of this warlike quality of theirs; They were (says he) swifter than Eagles, stronger than Lyons. To return; The Course was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being of the same ••••tent with the measure of that name, which contains CXXV. paces,

whence the Runners were term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sometimes the length of it was enlarg'd more or less, and then it was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Contenders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence comes the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Search not for a greater thing in a less. Sometimes they ran back again to the place whence they had first set out, and then the Course was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Runners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sometimes they ran in Armour, and were term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Exercise of Leaping, they sometimes perform'd with weights upon their Heads, or Shoulders, sometimes carrying them in their Hands; these were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, tho' now and then of different Figures, yet, as Pausanias reports, were usually of an Oval Form, and made with holes, or else cover'd with Thongs, thro' which the Contenders put ••heir Fingers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were also some∣times us'd in throwing. The place from which they leap'd, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a) 1.797; that to which they leap'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was mark'd by digging up the Earth; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is apply'd to Persons that overleap, or exceed their Bounds.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Exercise of Throwing, or Darting, was perform'd several ways; sometimes with a Javelin, Rod, or other Instrument of a large size, which they threw out of their naked Hands, or by the help of a Thong ty'd about the middle of it; the doing this was term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sometimes with an Arrow, or little Javeling, which was either shot out of a Bow, or cast out of a Sling, and the Art of doing this was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Quoit of Stone, Brass, or Iron, which they threw by the help of a Thong put thro' a hole in the middle of it (b) 1.798, but in a manner quite different from that of throwing Darts; for there the Hands were lifted up, and extended, whereas the Discus was hurl'd in the manner of a Bowl. It was of different Figures, and Sizes, being sometimes four-square, but usually broad and like a Lentil, whence that Herb is by Dioscorides call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Exercise was sometimes perform'd with an Instrument call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some will have to be distinguish'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because that was of Iron, this of Stone: But others with more reason report that the difference consisted in this, viz. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was of a Sphaerical Figure, whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was broad.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Exercise of Boxing, was sometimes perform'd by Com∣batants having in their Hands Balls of Stone, or Lead, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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and then it was term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At first, their Hands and Arms were naked and unguarded, but afterwards surrounded with Thongs of Leather call'd Cestus, which at the first were short, reach∣ing no higher than the Wrists, but were afterwards enlarg'd, and carry'd up to the Elbow, and sometimes as high as the Shoulder; and in time they came to be us'd not only as defensive Arms, but to annoy 〈◊〉〈◊〉 Enemy, being fill'd with plummets of Lead, and Iron, to add 〈◊〉〈◊〉 to the Blows. Those that prepar'd themselves for this Exercise, us•••• all the means they could contrive to render themselves Fat and Fleshy, that so they might be better able to endure Blows, whence corpulent Men, or Women were usually call'd pugiles, according to Terence (a) 1.799,

Siqua est habitior paullo, pugilem esse aiunt. —

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Exercise of Wrestling, was sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Combatants endeavour'd to throw each other down, to do which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They never encountred till all their Joynts, and Members had been soundly rubb'd, ••omented, and suppled with Oyl, whereby all Streins were prevented. The Victory was ad∣judg'd to him that gave his Antagonist three Falls; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify to conquer; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be conquer'd; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Aeschylus is meant an in∣superable Evil; others make the proper signification of these words to be∣long only to Victors in all the Exercises of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) 1.800; however, the fore-mention'd Custom is sufficiently attested by the Epigram upon Milo, who having challeng'd the whole Assembly, and finding none that durst encounter him, claim'd the Crown, but as he was going to receive it, unfortunately fell down, whereat the People cry'd out, that he had forfeited the Prize, then Milo

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

Arose, and standing in the midst, thus cry'd, One single Fall cannot the Prize decide, And who is here can throw me th'other two?

But of Wrestling there were two sorts, viz. one call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is that already describ'd; And another call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Combatants us'd voluntarily to throw themselves down, and continue the Fight upon the Ground, by pinch∣ing,

biting, scratching, and all manner of ways annoying their Ad∣versary; whereby it often came to pass, that the weaker Combatant, and who would never have been able to throw his Antagonist, ob∣tain'd the Victory, and forc'd him to yield; for in this Exercise, as in Boxing also, the Victory was never adjudg'd, till one party had fairly yielded; this was sometimes done by words, and o••ten by li••ting up a Finger, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to yield the Vi∣ctory; for which reason, we are told by Plutarch, that the Lacedaemo∣nians would not permit any of those Exercises to be practis'd in their City, wherein those that were conquer'd did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. confess themselves overcome by holding up their Finger, because they thought it would derogate from the Temper and Spirit of the Spartans, to have any of them tamely yield to any Adversary; tho' that place has been hitherto mistaken by most Interpreters. Martial hath taken notice of this Exercise;

Hunc amo, qui vincit, sed qui succumbere novit, Et melius didicit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It is the very same with what is more commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which consists of the two Exercises of Wrestling, and Boxing; from the former it borrows the custom of throwing down; from the latter, that of beating Adversaries; for Wrestlers never struck, nor did Boxers ever attempt to throw down one another; but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were permitted to do both, and it was customary for the weaker Party, when he found himself sore press'd by his Adversary, to fall down, and fight rolling on the Ground, whence these Combatants were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which gave occasion to the mistake of Hieronymus Mercu∣rialis, who phansy'd there were two Pancratia, one in which the Com∣batants stood erect; the other, in which they roll'd in the Gravel. This Exercise is sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Combatants 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Horse-races were either perform'd by single Horses, which were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Or, by two Horses, on one of which they perform'd the Race, and leap'd upon the other at the Goal; these Men were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and if it was a Mare they leap'd upon, she was nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Or, by Horses coupled together in Chariots, which were sometimes drawn by two, three, four, &c. Horses, whence we read of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. How great soever the number of Horses might be, they were all plac'd not as now, but in one Front, being coupled together by pairs; afterwards Clisthe∣nes the Sicyonian brought up a Custom of coupling the two middle Horses only, which are for that reason call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and governing the rest by Reins, whence they are usually term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sometimes we find Mules us'd in∣stead of Horses, and the Chariots drawn by them call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The principal part of the Charioteer's Art and Skill consisted in avoid∣ing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Goals, in which if he fail'd, the over-turning of his Chariot, which was a necessary consequence of it, brought him into great Danger, as well as Disgrace.

CHAPTER XXII. Of the Olympian Games.

THE Olympian Games were so call'd from Olympia, a City in the Territory of the Pisaeans; or, according to Stephanus, the same with Pisa. The first Institution of them is by some re∣ferr'd to Iupiter, after his Victory over the Sons of Titan (a) 1.801; at which time Mars is said to have been crown'd for Boxing, and Apollo to have been superiour to Mercury at Running.

Others will have the first Author of them to be one of the Dactyli, nam'd Hercules, not the Son of Al••mena, but another of far greater Antiquity, that with his four Brethren, Paeoneus, Ida, Iasius, and Epi∣medes, left their ancient Seat in Ida, a Mountain of ••re••e, and settl'd in Elis, where he instituted this Solemnity; the Original of which was only a Race, wherein the four younger Brothers contending for Diversion, the Victor was crown'd by Hercules with an Olive∣garland, which was not compos'd of the common Olive-branches, nor the natural Production of that Countrey (b) 1.802, but brought by Hercules (so Fables will have it) from the Hyperborean Scythians, and planted in the Pantheum near Olympia, where it flourish'd, tho' not after the manner of other Olive-trees, but spreading out it's Boughs more like a Myrtle; it was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. fit for Crowns, the Garlands given to Victors in these Games, were always com∣pos'd of it, and it was forbidden under a great Penalty to cut it for any other use: These Dactyli were five in number, whence it is that the Olympian Games were celebrated once in five Years, tho' others make them to be solemniz'd once in four; wherefore accord∣ing to the sormer, an Olympiad must consist of five; according to the latter, of sour: But neither of these Accounts are exact, for this Solemnity was held indeed every fifth Year, yet not after the term of five Years was quite past, but every fiftieth Month, which is the

second Month after the completion of four Years (a) 1.803: And as these Games were celebrated every fifth Year, so they lasted five Days, for they began upon the eleventh, and ended upon the fifteenth Day of the Lunar Month, when the Moon was at the full.

Others (if we may believe Iulius Scaliger) report, that these Games were instituted by Pelops to the honour of Neptune, by whose Assistance he had vanquish'd Oenomaüs, and marry'd his Daughter Hippodamia.

Others say, they were first celebrated by Hercules, the Son of Alcmena, to the honour of Pelops, from whom he was descended by the Mother's side (b) 1.804; but being after that discontinu'd for some Time, they were re∣viv'd by Iphitus, or Iphiclus, one of Hercules's Sons.

The most common Opinion is, that the Olympian Games were first instituted by this Hercules, to the honour of Olympian Iupiter, out of the Spoils taken from Augeas King of Elis, whom he had dethron'd, and plunder'd, being defrauded of the reward he had promis'd him for cleansing his Stables, as Pindar reports (c) 1.805: Diodorus the Sicilian (d) 1.806 gives the same Relation, and adds that Hercules propos'd no other Re∣ward to the Victors, but a Crown, in memory of his own Labours, all which he accomplish'd for the Benefit of Mankind, without de∣signing any Reward to himself, beside the Praise of doing well: At this Institution, it is reported that Hercules himself came off Con∣querour in all the Exercises, except Wrestling, to which when he had challeng'd all the Field, and could find no Man that durst grapple with him, at length Iupiter, having assum'd an Human shape, enter'd the Lists; and when the Contention had remain'd doubtful for a considerable Time, neither party having the Advantage, or be∣ing willing to submit, the God discover'd himself to his Son, and from this Action got the Sirname of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Wrestler, by which He is known in Lycophron (e) 1.807.

All these Stories are rejected by Strabo, in his Description of Elis, where he reports, that an Aetolian Colony, together with some of Hercules's Posterity, subdu'd a great many of the Pisaean Towns, and amongst them Olympia, where they first instituted, or, at least, reviv'd, en∣larg'd, and augmented these Games, which (as my Author thinks) could not have been omitted by Homer, who takes every opportunity to adorn his Poems with Descriptions of such Solemnities, had they been of any Note before the Trojan War.

The Care and Management of these Games, belong'd sometimes to the Pisaeans, but for the most part to the Eleans, by whom the Pisaeans were destroy'd, and their very Name extinguish'd. Some∣times it happen'd that the Eleans could not take Care of them, for the CIVth Olympiad was celebrated by order of the Arcadians, by whom the Eleans were at that Time reduc'd to a very low Condition;

but this, and all those manag'd by the Inhabitans of Pisa, the Eleans call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. unlawful Olympiads, and left them out of their Annals, wherein the Names of the Victors, and all Occur∣rences at these Games were recorded. Till the fiftieth Olympiad, a single Person superintended, but then two were appointed to per∣form that Office. In the CIIId Olympiad that number was increas'd to twelve, according to the number of the Elean Tribes, out of every one of which one President was elected: But in the following Olym∣piad, the Eleans having suffer'd great Losses by a War with the Arca∣dians, and being reduc'd to eight Tribes, the Presidents were also lessen'd to that number: In the CVth Olympiad they were increas'd by the addition of one more; and in the CVIth another was joyn'd to them, whereby they were made Ten, which number continu'd till the Reign of Adrian, the Roman Emperour. These Persons were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and assembl'd together in a place nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Elean Forum, where they were oblig'd to reside ten Months before the Celebration of the Games, to take care that such as offer'd themselves to contend, perform'd their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Prepara∣tory Exercises, and to be instructed in all the Laws of the Games by certain Men call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Keepers of the Laws: Farther, to prevent all unjust Practises, they were oblig'd to take an Oath, that they would act impartially, would take no Bribes, nor discover the Reason, for which they dislik'd, or approv'd of any of the Con∣tenders: At the Solemnity they sat naked, having before them the Victorial Crown till the Exercises were finish'd, and then it was pre∣sented to whomsoever they adjudg'd it.

Women were not allow'd to be present at these Games; nay, so severe were the Elean Laws, that if any Woman was found so much as to have pass'd the River Alpheus during the time of the Solemnity, she was to be tumbl'd headlong from a Rock (a) 1.808: But it is reported, that none was ever taken thus offending, except Callipatera, whom others call Pherenice, who ventur'd to usher her Son Pisidorus, call'd by some Eucleus, into the Exercises, and being discover'd, was apprehended, and brought before the Presidents, who, notwithstanding the severity of the Laws, acquitted her, out of respect to her Father, Brethren, and Son, who had all won Prizes in the Olympian Games. But my Au∣thor reports in another place (b) 1.809, that Cynisea, the Daughter of Ar∣chidamus, with manly Courage, and Bravery, contended in the Olym∣pian Games, and was the first of her Sex, that kept Horses, and won a Prize there; but that afterwards several others; especially some of the Macedonian Women imitated her Example, and were crown'd at Olympia. Perhaps neither of these Reports may be altogether ground∣less, since innumerable alterations were made in these Games, according to the Exigencies of Times, and change of Circumstances, all which

are set down at large in Pausanias, Natalis Comes, and other Mytho∣logists.

All such as design'd to contend, were oblig'd to repair to the publick Gymnasium at Elis ten Months before the Solemnity, where they prepar'd themselves by continual Exercises; we are told in∣deed by Phavorinus, that the Preparatory Exercises were only per∣form'd thirty Days before the Games; but this must be un∣derstood of the Performance of the whole and entire Exercises in the same manner they were practis'd at the Games, which seems to have been only enjoyn'd in the last Month, whereas the nine antecedent Months were spent in more light and easy Prepara∣tions. No Man that had omitted to present himself in this manner, was allow'd to put in for any of the Prizes; nor were the accu∣stom'd Rewards of Victory given to such Persons, if by any means they insinuated themselves, and overcame their Antagonists: Nor would any Apology, tho' never so seemingly reasonable, serve to ex∣cuse their Absence; For in the CCXVIIIth Olympiad Apollonius was re∣jected, and not suffer'd to contend, because he had not presented him∣self in due time, tho' he was detain'd by contrary Winds in the Islands call'd Cyclades, but the Crown was given to Heraclides with∣out performing any Exercise, because no just and duly qualify'd Ad∣versary appear'd to oppose him. No Person that was himself a no∣torious Criminal, or nearly related to any such, was permitted to contend. Farther, to prevent un••erhand Dealings, if any Person was convicted of bribing his Adversary, a severe Fine was laid upon him: Nor was this alone thought a sufficient Guard against evil and dis∣honourable Contracts, and unjust Practises, but the Contenders were oblig'd to swear, they had spent ten whole Months in Preparatory Exercises: and farther yet, both they, their Fathers, and Brethren took a solemn Oath, that they would not by any sinister, or unlawful means endeavour to stop the fair and just Proceedings of the Games.

The Order of Wrestlers was appointed by Lots, in this man∣ner: A Silver Urn, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being plac'd, into it were put little Pellets, in size about the bigness of Beans, upon every one of which was inscrib'd a Letter, and the same Letter belong'd to every pair; now those, whose Fortune it was to have the same Letters, wrestled together; if the number of the Wrestlers was not even, he that hap∣pen'd to light upon the odd Pellet, wrestled last of all with him that had the Mastery; wherefore he was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as coming after the rest: This was accounted the most fortunate Chance that could be, because the Person that obtain'd it, was to encounter one already weary'd, and spent with conquering his former Antagonist, himself being fresh, and in full Strength (a) 1.810.

The most successful in his Undertakings, and magnificent in his Expences of all that ever contended in these Games, was Alcibiades the Athenian, as Plutarch reports in his Life;

His Expences (saith he) in Horses kept for the publick Games, and in the number of his Chariots were very magnificent; for never any one beside, either pri∣vate Person, or King, sent seven Chariots to the Olympian Games. He obtain'd at one Solemnity the first, second, and fourth Prizes, as Thucydides, or third, as Euripides reports; wherein he surpass'd all that ever pretended in that kind.

CHAPTER XXIII. Of the Pythian Games.

THE Pythian Games were celebrated near Delphi, and are by some thought to have been first instituted by Amphictyon, the Son of Deucalion, or by the Council of Amphictyones. Others referr the first Institution of them to Agamemnon (a) 1.811; Pausanias (b) 1.812. to Diomedes; the Son of Tydeus, who having escap'd a dangerous Tempest as he return'd from Troy, dedicated a Temple at Troezen to Apollo sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and instituted the Pythian Games to his honour: But the most common Opinion is, that Apollo him∣self was the first Author of them, when he had overcome Python, a Serpent, or cruel Tyrant: Thus Ovid (c) 1.813,

Neve operis famam possit delere vetustas, Instituit sacros celebri certamine ludos, Pythia perdomitae Serpentis nomine dictos.

Then to preserve the Fame of such a Deed, For Python slain▪ He Pythian Games decreed.

Mr. Dryden▪

At their first Institution, they were only celebrated once in nine Years, but afterwards every fifth Year, according to the number of the Parnassian Nymphs, that came to congratulate Apollo, and brought him Presents after his Victory.

The Rewards were certain Apples consecrated to Apollo, according to Ister (d) 1.814, and the fore-cited Epigram of Archias, in which he has enumerated the Prizes in this, and the other three Sacred Games,

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

Where Brodaeus will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signify the Delphian Lawrel, which, he tells us, brought forth Berries streak'd with red and green, and almost as large as Apples; but this Interpretation is by no means genuine, or natural, since the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never us'd in that sence: However that be, 'tis certain the Victors were rewarded with Gar∣lands of Lawrel, as appears from the express words of Pindar, who tells us, that Aristomenes was crown'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lawrel that flourish'd upon Mount Parnassus (a) 1.815: Whence some imagine that the Reward was double, consisting both of the sacred Apples, and Garlands of Lawrel. But at the first Institution of these Games, the Victors were crown'd with Garlands of Palm, or (according to some) of Beech-leaves, as Ovid reports, who immediately after the Verses before∣cited, adds,

His juvenum quicumque manu, pedibusve, rotave Vicerat, esculeae capiebat frondis honorem, Nondum Laurus erat.—

Here Noble Youths for Mastership did strive To Box, to Run, and Steeds, and Chariots drive, The Prize was Fame; in witness of Renown, A Beechen Garland did the Victor crown, The Lawrel was not yet for Triumph born.

Others there are (b) 1.816 who report, that in the first Pythiad the Gods contended, Castor obtain'd the Victory by Race-horses, Pollux at Boxing, Calaïs at Running, Zetes at Fighting in Armour, Peleus at throwing the Discus, Telamon at Wrestling, Hercules at the Pancra∣tium, and that all of them were honour'd by Apollo with Crowns of Lawrel. But others again are of a different Opinion (c) 1.817, and tell us, that at the first there was nothing but a Musical Contention, wherein he that Sung best the Praises of Apollo, obtain'd the Prize, which at first was either Silver, or Gold, or something of value, but afterwards chang'd into a Crown; Here you may observe the different Names given to Games from the diversity of the Prizes; for where the Prize was Money, the Games were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where only a Crown, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The first that obtain'd Victory by Singing, was Chrysothemis a Cretan, by whom Apollo was purify'd, after he had kill'd Python: The next Prize was won by Philammon; the next after that by his Son Thamyris. Orpheus having rais'd himself

to a pitch of honour almost equal to the Gods by instructing the pro∣phane and ignorant World in all the Mysteries of Religion, and Ce∣remonies of Divine Worship, and Musaeus, who took Orpheus for his example, thought it too great a Condescention, and inconsistent with the high Characters they bore, to enter into the Contention. Eleuthe∣rus is reported to have gain'd a Victory purely upon the account of his Voice, his Song being the composition of another person: Hesiod was repuls'd, because he could not play upon the Harp, which all the Candidates were oblig'd to do.

There was likewise another Song, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consisting of these five parts, wherein the Fight of Apollo and Python was de∣lineated; 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which contain'd the preparation to the Fight. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the first Essay towards it. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the Action it self, and the God's exhortation to himself to stand out with Courage. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the insulting Sarcasins of Apollo over vanquish'd Python. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was an imitation of the Serpents hissing, when he ended his Life. Others make this Song to consist of the six following parts: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the preparation. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein Apollo dar'd Python to en∣gage him by reproaches, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to reproach, and Iambick Verses were the common Form of Invectives. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was to the honour of Bacchus, to whom those Numbers were thought most acceptable; this part belong'd to him, because he had (as some say) a share in the Delphian Oracle, or possess'd it before Apollo. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the honour of Iupiter, because he was A∣pollo's Father, and thought to delight most in such Feet, as being educated in Crete, where they were us'd. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the honour of Mother Earth, because the Delphian Oracle belong'd to her, before it came into Apollo's hands. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Serpent's hissing.

There was likewise a solemn Dance consisting of five parts, which are by some thus describ'd (a) 1.818; 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an imitation of Apollo, pre∣paring himself for the Fight with all the circumspection of a pru∣dent and cautious Warriour. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Challenge given to the Enemy. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a representation of the Fight, during which the Trumpets sounded a point of War; it was so call'd from Iambick Verses, which are the most proper to express Passion, and Rage. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so call'd from the Feet of that name, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to offer a Libation, because it was the celebration of Victory; now after a Victory, it was always customary to return Thanks to the Gods, and offer Sacrifices. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a representation of of Apollo's Dancing after his Victory.

Afterwards in the third year of the XLVIIIth Olympiad, the Amphi∣ctyones, who were Presidents of these Games, introduc'd Flutes, which till that time had not been us'd at this Solemnity; the first that won the Prize, was Sacadas of Argos; but because they were more pro∣per for Funeral Songs, and Lamentations, than the merry and jo∣cund Airs at Festivals, they were in a short Time laid aside. They added likewise all the Gymnical Exercises us'd in the Olympian Games, and made a Law, that none should contend in running, but Boys. At, or near, the same time they chang'd the Prizes, which had before been of value, into Crowns, or Garlands; and gave these Games the name of Pythia, from Pythian Apollo, whereas till that time (as some say) they had either another Name, or no peculiar Name at all. Horse-races also, or Chariot-races were introduc'd about the Time of Clisthenes, King of Argos, who obtain'd the first Victory in them, riding in a Chariot drawn by four Horses; and several other changes were by degrees made in these Games, which I shall not trouble you with.

CHAPTER XXIV. Of the Nemean Games.

THE Nemean Games (a) 1.819 were so call'd from Nemea, a Village, and Grove between the Cities Cleonae and Phlius, where they were celebrated every third year upon the twelfth of the Corinthian Month 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, call'd sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the same with the Athenian Boedromion. The Exercises were Chariot-races, and all the parts of the Pentathlum. The Presidents were elected out of Corinth, Argos, and Cleonae, and apparell'd in black Cloaths, the habit of Mourners, because th••se Games were a Funeral-solemnity instituted in memory of Opheltes, otherwise call'd Archemorus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. a beginning, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Fate, or Death, because Amphiaraus fore-told his Death soon after he began to live: Or, according to Sta∣••ius (b) 1.820, because that Misfortune was a Prelude to all the bad Success▪ that befell the Theban Champions; for Archemorus was the Son of Euphetes and Creüsa, or Lycurgus, a King of Nemea, or Thrace, and Eu∣rydice, and nurs'd by Hypsipyle, who leaving the Child in a Meadow whilst she went to shew the besiegers of Thebes a Fountain, at her return found him dead, and a Serpent folded about his Neck; whence the

Fountain before call'd Langia, was nam'd Archemorus; and the Cap∣tains to comfort Hipsipyle for her Loss, instituted these Games (a) 1.821,

Una tamen tacitas, sed jussu Numinis, unda•• Haec quoque secreta nutrit Langia sub umbra, Nondum illi raptus dederat lacrymabile nomen Archemorus, nec fama Deae; tamen avia servat Et nemus, & fluvium; manet ingens gloria Nympham, Cum tristem Hypsipylem ducibus sudatus Achaeis Ludus, & atra sacrum recolit Trieteris Opheltem.

Langia alone, and she securely hid Lurck'd in a dark, and unfrequented shade, Her silent streams by some Divine command To feed the circumjacent pools retain'd. Before Hypsipyle was known to Fame Before the Serpent had Archem'rus slain, And to the Spring bequeath'd his dreadful name; Yet in the lonesome Desart tho' it lyes, A Grove, and Riv'let it alone supplies; Whilst endless Glory on the Nymph shall wait, And Grecian Cheifs shall eternize her Fate, When they shall sad Triennial Games ordain To after-ages to transmit her Name, And dismal story of Opheltes slain.

Mr. Hutchin.

Others are of opinion, that these Games were instituted by Hercules after his Victory over the Nemean Lyon (b) 1.822, in honour of Iupiter, who, as Pausanias tells us, had a magnificent Temple at Nemea, where he was honour'd with solemn Games, in which Men ran Races in Armour; but perhaps these might be distinct from the solemnity, I am now speaking of. Lastly, others grant indeed, they were first instituted in memory of Archemorus, but will have them to have been intermitted, and re∣viv'd again by Hercules, and consecrated to Iupiter.

The Victors were crown'd with Parsley, which was an Herb us'd at Funerals, and feign'd to have sprung out of Archemorus's Blood; Concerning it, Plutarch relates a remarkable Story (c) 1.823, with which it will not be improper to conclude this Chapter;

As Timoleon (saith he) was marching up an Ascent, from the Top of which they might take a view of the Army and Strength of the Carthaginians, there met him by chance a company of Mules load••n with Parsley, which his Soul∣diers conceiv'd to be an ill-boding Omen, because this is the very Herb wherewith we adorn the Sepulcres of the dead, which custom gave birth to that despairing Proverb, when we pronounce of one

that is dangerously sick, that he does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. need no∣thing but Parsley, which is in effect to say, he is a dead Man, just dropping into the Grave: Now, that Timoleon might ease their minds, and free them from those superstitious thoughts, and such a fearful Ex∣pectation, he put a stop to his March, and, having alledged many other things in a discourse suitable to the occasion, he concluded it by saying, that a Garland of Triumph had luckily faln into their hands of it's own accord, as an anticipation of Victory; in∣asmuch as the Corinthians do crown those that get the better in their Isthmian Games with Chaplets of Parsley, accounting it a sacred Wreath, and proper to their Countrey; for Parsley was ever the conquering Ornament of the Isthmian Sports, as it is now also of the Nemean; it is not very long since Branches of the Pine-tree came to succeed, and to be made use of for that purpose: Timoleon therefore, having thus bespoken his Souldiers, took part of the Parsley, wherewith he first made himself a Chaplet, and then his Captains with their Companies did all crown themselves with it in imitation of their General.

CHAPTER. XXV. Of the Isthmian Games.

THE Isthmian Games were so call'd from the place where they were celebrated viz. the Corinthian Isthmus, a neck of Land by which Peloponnesus is joyn'd to the Continent; they were in∣stituted in honour of Palaemon, or Melicerta, the Son of Athamas King of Thebes, and Ino, who, for fear of her Husband (who had kill'd her other Son Learchus in a Fit of madness) cast her self, with Melicerta in her Arms, into the Sea, where they were receiv'd by Ne∣ptune into the number of the Divinities of his Train, out of com∣pliment to Bacchus nurs'd by Ino. At the change of their condi∣tion, they alter'd their Names, Ino was call'd Leucothea, and her Son, Palaemon; however Palaemon's Divinity could not preserve his Bo∣by from being toss'd about the Sea, till at length it was taken up by a Dolphin, and carried to the Corinthian Shore, where it was found by Sisyphus at that time King of Corinth, who gave it an honorable in∣terrment, and instituted these Funeral Games to his honour; thus Pausanias (a) 1.824. Others report that Melicerta's Body was cast upon the Isthmus, and lay there some time unburied, whereupon a grievous Pestilence began to rage in those parts, and the Oracles gave out, that

the only remedy for it, was to interr the Body with the usual solemni∣ties, and celebrate Games in memory of the Boy; upon the per∣formance of these Commands the Distemper ceas'd, but afterwards when the Games were neglected, broke out again, and the Oracles being consulted, gave Answer, that they must pay perpetual Honours to Melicerta's memory, which they did accordingly, erecting an Altar to him, and enacting a Law for the perpetual celebration of these Games.

Others report that they were instituted by Theseus in honour of Neptune; others are of opinion that there were two distinct Solemni∣ties observ'd in the Isthmus, one to Melicerta, and another to Neptune; which report is grounded upon the authority of Musaeus, who wrote a Treatise about the Isthmian Games. Phavorinus reports that these Games were first instituted in honour of Neptune, and afterwards celebrated in memory of Palaemon. Plutarch on the contrary tells us, that the first institution of them was in honour of Melicerta, but afterwards they were alter'd, enlarg'd, and re-instituted to Neptune by Theseus; he gives also several other Opinions concerning the Original of them; his words are these in the Life of Theseus;

Theseus instituted Games in emulation of Hercules, being ambitious that as the Greeks by that He∣ro's appointment celebrated the Olympian Games to the honour of Iupiter, so by his institution they should celebrate the Isthmian Games to the honour of Neptune; for those that were before dedicated to Melicerta, were celebrated privately in the Night, and consisted rather of religious Ceremonies, than of any open spectacle, or pu∣blick Festival. But some there are, who say that the Isthmian Games were first instituted in memory of Sciron, at the Expiation which Theseus made for his Murther, upon the account of the nearness of Kindred between them, Sciron being the Son of Canethus and He∣niocha, the Daughter of Pittheus: tho' others write that Sinnis, and not Sciron, was their Son, and that to his honour, and not to Sciron's, these Games were ordain'd by Theseus. Hellanicus and Andro of Halicarnassus write, that at the same time he made an agree∣ment with the Corinthians, that they should allow them that came from Athens to the celebration of the Isthmian Games, as much space to behold the Spectacle in, as the Sail of the Ship that brought them thither, stretched to it's full extent could cover, and that in the first and most honourable place: thus Plutarch.

The Eleans were the only people of Greece that absented themselves from this solemnity, which they did for this reason, as Pausanias (a) 1.825 relates; The Corinthians having appointed the Isthmian Games, the Sons of Actor came to the celebration of them, but were surpriz'd and slain by Hercules, near the City Cleonae: The Author of the Murder was at the first unknown, but being at length discover'd by the in∣dustry of Molione the Wife of Actor, the Eleans went to Argos and

demanded satisfaction, because Hercules at that time dwell'd at Tiryns, a Village in the Argian Territories: Being repuls'd at Argos they apply'd themselves to the Corinthians, desiring of them, that all the Inhabitants and Subjects of Argos might be forbidden the Isthmian Games, as disturbers of the publick Peace; but meeting with no better success in this place, than they had done at Argos, Molione forbad them to go to the Isthmian Games, and denounc'd a dreadful execration against any of the Eleans that should ever be present at the celebration of them; which command was so religiously observ'd, that none of the Eleans dare venture to go to the Isthmian Games to this Day, (saith my Author) for fear Molione's Curses should fall heavy upon them.

These Games (a) 1.826 were observ'd every fifth year, and held so sa∣cred and inviolable, that when they had been intermitted for some time through the Oppression and Tyranny of Cypselus, King of Corinth, after the Tyrant's Death the Corinthians, to renew the memory of them which was almost decay'd, employ'd the utmost Power and Industry they were able in reviving them, and celebrated them with such splendor and magnificence as was never practis'd in former Ages. When Corinth was sack'd and totally demolish'd by Mummius, the Roman General, these Games were not discontinu'd, but the care of them committed to the Sicyonians till the rebuilding of Corinth, and then restor'd to the Inhabitants of that City, as Pausanias reports (b) 1.827.

The Victors were rewarded with Garlands of Pine-leaves; after∣wards Parsley was given them, which was also the Reward of the Ne∣mean Conquerours, but with this difference, that there it was fresh and green, whereas in the Isthmian Games it was dry and wither'd. After∣wards the use of Parsley was left off, and the Pine-tree came again into request, which alterations Plutarch hath accounted for in the Fifth of his Symposiacks.

(c) 1.828

Notes

• (a) 1.1

  De Herod••t. malevol.
• (b) 1.2

  R••ni••.
• (c) 1.3

  Rheso.
• (d) 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Stell. I.
• (a) 1.5

  Orat. Areopag.
• (b) 1.6

  Deipn. l. IX. c. III.
• (c) 1.7

  Atticu.
• (a) 1.8

  Eusebius, Lactantius, Clemens A••exandr. Protrept.
• (b) 1.9

  Cassandr. v. 613.
• (c) 1.10

  Aeneid. II. v. 742.
• (a) 1.11

  Plato Alcib. II.
• (a) 1.12

  Boeoticis.
• (b) 1.13

  Vitruv. lib. IV. cap. V.
• (c) 1.14

  Ibidem.
• (d) 1.15

  Suidas, Phavorin.
• (e) 1.16

  In The••ph. Charact.
• (f) 1.17

  De verborum Diff. & Simil.
• (g) 1.18

  Onom. lib. I.
• (a) 1.19

  Ibidem.
• (b) 1.20

  Oedip. T••r. v. 15.
• (c) 1.21

  Protrept
• (d) 1.22

  Ach••icis.
• (e) 1.23

  Orat. XV.
• (f) 1.24

  Cl••m••••s Protrept.
• (g) 1.25

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.26

  lib. de Pl••nt.
• (a) 1.27

  Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.28

  Lib. IV. cap. VIII.
• (a) 1.29

  Eurip. Schol. in Phoeniss.
• (b) 1.30

  Lib. IV. cap. VIII.
• (c) 1.31

  Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.32

  Pag. 171. Edit. Basil.
• (e) 1.33

  Libro de Sacrificiis, & 〈◊〉〈◊〉. Schol. Trach.
• (f) 1.34

  Lil. Gyrald. de Diis Syntagma XVII.
• (g) 1.35

  Pluto Act. V. Scen. III.
• (a) 1.36

  Theseo.
• (b) 1.37

  Strabo lib. III.
• (c) 1.38

  Alex. ab Alex. lib. III. cap. XX.
• (a) 1.39

  Dialog. de Regno.
• (b) 1.40

  Aen. III. v. 80.
• (c) 1.41

  Alex. ab Alex. Gen. Dier. lib. III. cap. VII.
• (a) 1.42

  Ibidem.
• (b) 1.43

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag▪ 768. Edit. Basil.
• (c) 1.44

  Ibidem pag. 503.
• (a) 1.45

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 298.
• (b) 1.46

  Alex. ab Alex. Gen. Dierum lib. II. cap. VII.
• (c) 1.47

  A∣thenaus Deipnosoph lib. VI.
• (a) 1.48

  Avibus.
• (b) 1.49

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.50

  Lib. X. & XIV.
• (d) 1.51

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.53

  Lib. XIV.
• (c) 1.54

  Lib. I.
• (d) 1.55

  Alexipharm.
• (e) 1.56

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.57

  In Ione. v. 121.
• (g) 1.58

  In Politic.
• (h) 1.59

  Pluto Act. III. Scen. II.
• (a) 1.60

  Coel. Rhod. lib. XII. cap. I.
• (b) 1.61

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Coel. Rhod. lib. XII. cap. I.
• (b) 1.63

  Porphyr. de Abstinent. ab Animal.
• (c) 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 3▪34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.65

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 102. Edit. Basil.
• (b) 1.66

  Origin. lib. VI. cap. XIX.
• (c) 1.67

  Nat. Hist. lib. XIV. cap. XIX.
• (d) 1.68

  Nat. Histor. lib. XIV. cap. XVIII.
• (e) 1.69

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.70

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a( 1.71

  De Sanitate.
• (b) 1.72

  Aen. VI. v. 254.
• (c) 1.73

  Odyss. XI. v. 25.
• (d) 1.74

  Deipn. lib. XIV.
• (e) 1.75

  Nat. Hist. lib. XIII. cap. I.
• (a) 1.76

  In Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 99 Edit. Basil.
• (c) 1.77

  Ibidem.
• (c) 1.78

  Ibidem.
• (b) 1.79

  Phav••rin. & Aristoph. Schol,
• (d) 1.80

  Georg. III. v. 157.
• (a) 1.81

  V. 355.
• (b) 1.82

  Deipn. lib. VII.
• (a) 1.83

  Athen••••us loco citato.
• (b) 1.84

  Var. Hist. lib. V. cap. XIV.
• (c) 1.85

  De Re Rustic. lib. II.
• (d) 1.86

  De Animal. lib. XII. cap. XIV.
• (e) 1.87

  Lib. VIII cap. XLV.
• (f) 1.88

  De Esu Animal. lib. II.
• (g) 1.89

  Dialog. de Sacrific.
• (h) 1.90

  Vita Themistoclis.
• (i) 1.91

  In vo∣ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.92

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 36 Edit. Bas.
• (b) 1.93

  In Maximo, & Balbin••.
• (c) 1.94

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.95

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 423. Edit. Basil.
• (e) 1.96

  Ibidem.
• (a) 1.97

  Demost••. ••rat. in Near.
• (b) 1.98

  Nat. Hist. lib. XV. c. XXX.
• (c) 1.99

  De Victim.
• (a) 1.100

  Libro de Coronis.
• (b) 1.101

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 266.
• (c) 1.102

  Achaïci••.
• (d) 1.103

  Is••us.
• (a) 1.104

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, item Plutarch: Quaest. Rom.
• (b) 1.105

  Hymn. in Apollin.
• (c) 1.106

  Aen. VI. v. 258.
• (d) 1.107

  Orat. in Aristogit
• (a) 1.108

  Aeneid. VI. v. 229.
• (b) 1.109

  Aeneid. I. v. 611.
• (c) 1.110

  Sat. II. v. 157.
• (d) 1.111

  Met▪ lib. VII. Fab. II.
• (a) 1.112

  In locum Iuvenalis citatum.
• (b) 1.113

  Eth. Charact.
• (c) 1.114

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.115

  Quaest. Rom.
• (e) 1.116

  Deipn. lib. I. cap. XVIII.
• (f) 1.117

  Apoll. Rhod. Arg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 159.
• (g) 1.118

  Aen. X. v. 538.
• (h) 1.119

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.120

  Lib. XXXIII. cap. III.
• (b) 1.121

  Saturnal. lib. I.
• (c) 1.122

  Sat. XII. v. 5.
• (d) 1.123

  A∣ristoph. ejusque Schol. in Pace.
• (a) 1.124

  Loco citato.
• (b) 1.125

  Deipn. lib. XIV.
• (c) 1.126

  Libro de Defect. Orac.
• (d) 1.127

  In Aeneid. XII. v. 173.
• (e) 1.128

  Argon. lib. v. 425.
• (a) 1.129

  Metam. Lib. VII. v. 593.
• (b) 1.130

  Fast. lib. II.
• (a) 1.131

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.132

  Argon. IV. v. 1601.
• (a) 1.133

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.134

  In Theophrast.
• (c) 1.135

  In Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.136

  In Ajace.
• (e) 1.137

  Sympo∣siac. lib. I••. Q. 1.
• (a) 1.138

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.139

  Idyll. V. v. 139.
• (c) 1.140

  Deipn. lib. III. cap. III.
• (a) 1.141

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 473.
• (b) 1.142

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 491. Edit. Aurel. Allobrogum.
• (c) 1.143

  Deipn. I. IV.
• (d) 1.144

  Deipn. lib. I. cap. XIV.
• (e) 1.145

  Argon. lib. I. v. 517.
• (a) 1.146

  Timaeo.
• (b) 1.147

  Alcib. II.
• (c) 1.148

  Institut. Laconic.
• (d) 1.149

  Alexand. ab Alex. Gen. Diet. lib. V. cap. XXVII.
• (e) 1.150

  Oed. Tyr. v. 3.
• (a) 1.151

  Theb. lib. XII.
• (b) 1.152

  In Ion•• v. 1436.
• (c) 1.153

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 31.
• (d) 1.154

  Aeneid, VII. v. 236.
• (e) 1.155

  In Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 97. Edit. Basil.
• (f) 1.156

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 524.
• (a) 1.157

  Eustath. ibidem.
• (a) 1.158

  Circul. Act. I. Scen. I.
• (b) 1.159

  Ad Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.160

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.161

  Coelius Rhod. lib. XII. cap. II.
• (a) 1.162

  Argonaut. lib. IV.
• (b) 1.163

  In Themistocle.
• (c) 1.164

  In Alcestide.
• (d) 1.165

  Aeneid. VI.
• (e) 1.166

  Euripid. Hel. v. 1100.
• (a) 1.167

  Gen. Die••. lib. IV. cap. XVI.
• (b) 1.168

  Syntagm▪ de Diis Gentium.
• (a) 1.169

  Theogon▪ v. 231.
• (b) 1.170

  Erato.
• (c) 1.171

  Loc. citato.
• (a) 1.172

  Theogonia.
• (b) 1.173

  Euripid. Medea. v. 170.
• (c) 1.174

  In voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.175

  Alex. ab Alex. lib. V. cap. X. Gen. Dier.
• (c) 1.176

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.177

  Ser. XXV.
• (e) 1.178

  In Pythag. Aur. Carm. v. 2.
• (f) 1.179

  Libro de Placit. Philo∣soph.
• (g) 1.180

  Antiq. Lect. lib. XXVII. cap. XXVIII.
• (h) 1.181

  Vers. 1025.
• (a) 1.182

  Alex. ab Alex. Gen. Dier lib. V. cap. X.
• (b) 1.183

  Lib. XIII.
• (c) 1.184

  In Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.185

  Libro de Sacris p. 93.
• (e) 1.186

  Libro de Jurament. Veterum.
• (a) 1.187

  Antiq. Graec. lib. II. cap. XXVII.
• (b) 1.188

  In Acharn••nsibus.
• (a) 1.189

  Helen. v. 834.
• (b) 1.190

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.191

  Iliad. citat.
• (a) 1.192

  H••rod••t. lib. I. & Strabo. lib. IV.
• (b) 1.193

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.194

  Vita Pyrrhi.
• (a) 1.195

  Lib. V. cap. X.
• (b) 1.196

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.197

  In Proverb. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.198

  In Adagi••••·
• (e) 1.199

  Vita Ar••stidis.
• (f) 1.200

  Antigon. v. 270.
• (a) 1.201

  Lib. de Mirabilibus.
• (b) 1.202

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.203

  Antigon••. v. 270.
• (a) 1.204

  Plut••▪
• (b) 1.205

  Nubibus.
• (c) 1.206

  E••••to.
• (a) 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 4••.
• (a) 1.208

  Cassandr. v. 1124.
• (b) 1.209

  A••dromach. v. 445.
• (c) 1.210

  Alex. ab A••ex. lib. V. ••ap. X.
• (a) 1.211

  Vita Agesilai.
• (b) 1.212

  In Aulul.
• (c) 1.213

  Histor. lib. I.
• (d) 1.214

  Argon. lib. IV.
• (e) 1.215

  Lib. III. Od. XVI.
• (f) 1.216

  Bell. Punic. lib. XIII.
• (g) 1.217

  Vit. Aristidis.
• (a) 1.218

  Phadro.
• (a) 1.219

  Lib. XVI.
• (b) 1.220

  Herodot. Lib. I.
• (c) 1.221

  Strabo loc. cit.
• (a) 1.222

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 250.
• (b) 1.223

  Sacerdotibus.
• (a) 1.224

  Eumenidibus.
• (b) 1.225

  Messeni••.
• (a) 1.226

  Eustath. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 254. & Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 1074. Edit. Basil. Stephanus Byzant·
• (b) 1.227

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 544.
• (c) 1.228

  Geogr. lib. X.
• (a) 1.229

  Odyss▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 544, 545▪ Edit. Basil.
• (a) 1.230

  Trachin. v. 176
• (b) 1.231

  Cassandr. v. 357.
• (c) 1.232

  Geogr. lib. VII.
• (d) 1.233

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.234

  Loc. cit.
• (b) 1.235

  Loc. citat.
• (c) 1.236

  Loc. cit.
• (d) 1.237

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 531.
• (a) 1.238

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 1074. Edit. Basil.
• (b) 1.239

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.240

  Geogr. lib. IX.
• (a) 1.241

  Cassandr. v. 223.
• (b) 1.242

  Georg. v. 27.
• (c) 1.243

  Vers. 146.
• (a) 1.244

  Cassandr. v. 1319.
• (b) 1.245

  Epitom. Strab. lib. VII.
• (c) 1.246

  Lib. VII.
• (d) 1.247

  Lib. VIII.
• (e) 1.248

  Olymp. initio Od. VI.
• (a) 1.249

  Maximus Tyrius Diss. XXVIII.
• (b) 1.250

  Plato de Leg▪ lib. I.
• (c) 1.251

  Etymolog. Auctor.
• (d) 1.252

  Cassandr. v. 208.
• (a) 1.253

  Hymn. in Apollinem v. 372.
• (b) 1.254

  Geogr. lib. IX.
• (c) 1.255

  Lib. IX.
• (d) 1.256

  Lib. XVI. cap. XVI.
• (a) 1.257

  Lect. Ant. lib. XVI. cap. XI.
• (b) 1.258

  Vers. 209.
• (c) 1.259

  Biblioth. Hist. l. XVI.
• (d) 1.260

  Lysistrate.
• (a) 1.261

  Lect. Antiq. lib. VIII. cap. XV.
• (b) 1.262

  Initio Pluti.
• (c) 1.263

  Loco citat.
• (a) 1.264

  Ph••cicis.
• (a) 1.265

  De Divination. & Orac. Antiq.
• (b) 1.266

  Helena.
• (c) 1.267

  Lib. de Pyth. Orac.
• (a) 1.268

  In Pluto.
• (b) 1.269

  De Defect. Orac.
• (c) 1.270

  Quaest. Grac. IX:
• (a) 1.271

  Lib. VI. cap. V.
• (b) 1.272

  Loc. cit.
• (c) 1.273

  Lib. II de Divinatione.
• (b) 1.274

  Lib. de P••thia Orac.
• (a) 1.275

  Lib. IX.
• (b) 1.276

  Sat. VI. v. 554.
• (c) 1.277

  Lib. V.
• (d) 1.278

  Dissert. de Orac.
• (e) 1.279

  A∣l••xandr•• Pseudomant.
• (a) 1.280

  Alexand. ab Alex.
• (a) 1.281

  Aeneid. IV. v. 143.
• (b) 1.282

  Lib. IV.
• (a) 1.283

  Hymno in Belum.
• (b) 1.284

  In Phaedone.
• (c) 1.285

  Memorab. lib. IV.
• (d) 1.286

  Eu∣menid. initio.
• (a) 1.287

  Hippolyto.
• (b) 1.288

  Macrob. Saturnal. lib. I cap. XVII.
• (e) 1.289

  Theb. III.
• (a) 1.290

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.291

  Strabo lib. XIV. & Suidas in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.292

  Strab•• loc. cit.
• (d) 1.293

  Lib. I▪ cap. XLVI.
• (e) 1.294

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. item Hesychius, & Phavorinu••.
• (f) 1.295

  Oedip. Tyr. v. 908.
• (a) 1.296

  Coel. Rhod. Ant. Lect. lib. XXVII. cap. V.
• (b) 1.297

  Nat. Hist. lib. II. cap. CIII.
• (c) 1.298

  Stephanus in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.299

  Pausanias Boeoticis.
• (d) 1.300

  Plutarch. P••l••pida.
• (f) 1.301

  Clemens Protrept.
• (g) 1.302

  Pausan. Ibidem.
• (a) 1.303

  Suidas voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.304

  Phavorin.
• (c) 1.305

  Tus••. Quaest. lib. I.
• (d) 1.306

  Stra∣bo lib. IX.
• (e) 1.307

  Cassandr. v. 1123.
• (a) 1.308

  Pa••sanias Boeoticis.
• (a) 1.309

  Atticis.
• (a) 1.310

  Vita Apollonii Tyanaei lib. II.
• (b) 1.311

  Cassandrâ v. 1050.
• (c) 1.312

  lib. viii. cap. cxxxiv.
• (d) 1.313

  Lib. 1. c. xlvi.
• (a) 1.314

  Lib. VIII. c. XV.
• (b) 1.315

  Atticis.
• (c) 1.316

  Achaicis.
• (d) 1.317

  Ibidem.
• (e) 1.318

  Pausanias ibidem.
• (a) 1.319

  Pausanias.
• (b) 1.320

  Idem Corinthiac.
• (c) 1.321

  Lib. IV.
• (d) 1.322

  Met. XV. Phocicis.
• (f) 1.323

  An∣tiquitat. lib. XV. cap. IX.
• (a) 1.324

  La••••••icis.
• (b) 1.325

  Agide.
• (c) 1.326

  Cleomene.
• (d) 1.327

  Pausanias Boeo••io.
• (a) 1.328

  〈◊〉〈◊〉 Polit•• a.
• (b) 1.329

  Vers. 799.
• (c) 1.330

  In Oedip. Tyr.
• (a) 1.331

  Aen. lib. VI. v. 47.
• (b) 1.332

  Andromache.
• (c) 1.333

  Agamemnone v. 1273.
• (a) 1.334

  Cassandr•• v. 6.
• (a) 1.335

  Cap. VIII. v. 19.
• (b) 1.336

  Vespis.
• (c) 1.337

  Cap. XVI. v. 16.
• (a) 1.338

  Iliad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.339

  P••••••ticis.
• (b) 1.340

  Lib. I. cap. VII.
• (c) 1.341

  Lib. I. cap. XXXIV.
• (a) 1.342

  De Allegor. Homericis.
• (b) 1.343

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.344

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.345

  Hecub. v. 70.
• (a) 1.346

  Electra v. 480.
• (b) 1.347

  Metam. lib XI. F••b. X
• (a) 1.348

  Aeneid. VI. v. 283.
• (b) 1.349

  Ovid. Loc. citat.
• (a) 1.350

  Aeneid. V. v 838.
• (c) 1.351

  Odyss. XIX. v. 562.
• (d) 1.352

  Aeneid VI. v. 893.
• (b) 1.353

  Antiq. Lect. lib. XXVII. cap. X.
• (a) 1.354

  Fine Odyss. IV.
• (a) 1.355

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 26.
• (b) 1.356

  I. Sat. X. 31.
• (a) 1.357

  Initio Libelli de Audiendis Poetis.
• (b) 1.358

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 278.
• (a) 1.359

  Ver. 198.
• (b) 1.360

  Ver. 14.
• (c) 1.361

  Lib. VII. cap. V.
• (d) 1.362

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.363

  Lib. II. Ep. IV.
• (a) 1.364

  Lib. I. Ep. XXIX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (b) 1.365

  Ver 635.
• (a) 1.366

  Ibid. v. 435.
• (b) 1.367

  Taur. v. 43.
• (c) 1.368

  Persis.
• (a) 1.369

  Lib. VIII.
• (b) 1.370

  Sat. II. ver. 16.
• (a) 1.371

  Lib. XI. cap. XXXVII.
• (b) 1.372

  Antigon. ver. 1122.
• (a) 1.373

  Aeneid. IV. v. 453.
• (a) 1.374

  Lib. VII c. LV.
• (b) 1.375

  Phoci••i••.
• (a) 1.376

  Antiq. Lect. lib. VIII. cap. I.
• (b) 1.377

  Avibus.
• (c) 1.378

  Loc. citat.
• (a) 1.379

  Gen. Dier. XV. cap. X.
• (b) 1.380

  Ver. 1115.
• (c) 1.381

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 239.
• (a) 1.382

  Ec••og. ••. v. 18.
• (b) 1.383

  Ib. v. 16.
• (c) 1.384

  Ajace v. 184.
• (a) 1.385

  Ver. 934.
• (b) 1.386

  De Auguriis lib. I. c IX.
• (a) 1.387

  Homer. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 160.
• (a) 1.388

  Lib. X. c. XIII.
• (b) 1.389

  Odyss. ••. v. 525.
• (c) 1.390

  Themist••cle.
• (a) 1.391

  Histor. Anim. lib. XV. c. LIX.
• (b) 1.392

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.393

  Lib. X. cap. XII.
• (a) 1.394

  Carm. lib. 1.
• (a) 1.395

  Thebaid. III.
• (b) 1.396

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 102.
• (c) 1.397

  Lib. XXVIII. cap. II.
• (d) 1.398

  Vespis.
• (a) 1.399

  Epist. CXIX.
• (b) 1.400

  Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 548. Ed. ••asil.
• (c) 1.401

  Cap. IV. v. 12.
• (a) 1.402

  Cap. XXI. v. 20.
• (b) 1.403

  Lib. IV.
• (c) 1.404

  Lib. de Morib. German.
• (d) 1.405

  Lib. X••.
• (e) 1.406

  Lib. XII.
• (f) 1.407

  Lib. XXIX.
• (g) 1.408

  Lib. I. Eleg. III.
• (a) 1.409

  Sat. VI. v 851.
• (a) 1.410

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 345
• (a) 1.411

  De Augur. l. I. c. IX.
• (b) 1.412

  In Athen••um l. II. c. XXV.
• (c) 1.413

  Loc. ci••at.
• (d) 1.414

  De Expedit. C••ri lib. III.
• (a) 1.415

  De Auguriis cap. VIII.
• (a) 1.416

  Hesychius.
• (a) 1.417

  Aeneid. III. v. 255.
• (a) 1.418

  Aeneid. VII. ver. 116.
• (b) 1.419

  Lib. de Ration. ••edit.
• (a) 1.420

  Lib. III. Ver. 44.
• (b) 1.421

  Euterpe cap. XXXIX.
• (a) 1.422

  Alexandr. v. 813. pag. 84. Edit. nostrae.
• (a) 1.423

  Idyll. III. v. 28.
• (a) 1.424

  Met l. VII. Fab. 2.
• (a) 1.425

  Eclog. VIII.
• (a) 1.426

  Argon. III. v. 1028.
• (a) 1.427

  Odyss. ••. v. 456.
• (a) 1.428

  Ethic. ad Nicomach. lib. VIII. c. IX.
• (b) 1.429

  De Repub. Athe••iens.
• (a) 1.430

  Lib. IV.
• (b) 1.431

  Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.432

  Hesychius.
• (d) 1.433

  De Abstinentia lib. II.
• (e) 1.434

  〈◊〉〈◊〉.
• (f) 1.435

  Plutarch Sympos. lib. VIII. Quaest. I.
• (g) 1.436

  Idem Quaest. Roman.
• (a) 1.437

  Hesychius.
• (b) 1.438

  Etymolog. Magnum.
• (c) 1.439

  Stephanus Byzantinus, Cle•••••••• Protrept. Aelianus Hist. Anim. lib XI cap. VIII.
• (d) 1.440

  Pausanias Arcadicis.
• (e) 1.441

  Ae∣lianus lib. II. cap. XXVIII.
• (f) 1.442

  Pindari Scholiast. Olymp. Od. VIII.
• (g) 1.443

  Lib. XIV.
• (a) 1.444

  Pindari Scholiastes Nem. V.
• (b) 1.445

  Demosthenes in Nearam.
• (c) 1.446

  Harpocration, Eustath. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.447

  Pausanias Arcadicis.
• (e) 1.448

  Hesiodi Scholi••st. Oper. & Dier. lib. II.
• (f) 1.449

  Hesychius.
• (g) 1.450

  Idem.
• (h) 1.451

  Pindar. Schol. O••••mp. VII.
• (a) 1.452

  Aelianus Var. Hist. lib. I. cap. XV.
• (b) 1.453

  Pindari Schol. Olymp. III.
• (c) 1.454

  Pa••∣sanias.
• (d) 1.455

  Dipnos. lib. II.
• (e) 1.456

  Polybii Hist. XVIII. & Legat. Eclog. LXXXVIII.
• (f) 1.457

  Pausanias Phocicis.
• (g) 1.458

  Hesychius.
• (h) 1.459

  Plutarch. Theseo.
• (a) 1.460

  Pollux Onom. lib. I. cap. I.
• (b) 1.461

  Pausanias Corinthiacis.
• (c) 1.462

  Plutarch•••• Agid. & Cleomen.
• (d) 1.463

  Pausanias Arcadicis.
• (e) 1.464

  Aristophanis Scholiast. Achar••. Hesychius, Harpocration, Suidas, Etymologici Auctor. Idem Auctores ubique sunt in hoc toto capite citati.
• (a) 1.465

  Epistola ad Hebr••o••.
• (a) 1.466

  Pausanias Corinthiacis.
• (b) 1.467

  Hesychius.
• (a) 1.468

  Plutarchus Arato.
• (b) 1.469

  Erotic. XIII.
• (c) 1.470

  Grac. Quaest.
• (d) 1.471

  Poliorcet. cap. XVII.
• (e) 1.472

  Plutarchus Theseo.
• (f) 1.473

  Ha••pocrat. Suidas, Etymolog.
• (a) 1.474

  Athenaus lib. VII.
• (b) 1.475

  Livius lib. XXIII. Hesychius.
• (c) 1.476

  Plato 〈◊〉〈◊〉
• (d) 1.477

  Inscript. vet.
• (e) 1.478

  Phurnutus de Baccho, Aristophan. Scholiast. Pluto, Hes••∣c••ius.
• (a) 1.479

  Clemens Protrept. Arnobius lib. V. Hesychius, Pindari Scholiastes.
• (b) 1.480

  Hesy∣chius.
• (c) 1.481

  Strabo lib. XIV.
• (d) 1.482

  Athenaeus lib. XIII.
• (e) 1.483

  Pausanias Laconicis.
• (f) 1.484

  Hesychius.
• (g) 1.485

  Athenaeus lib. IX. Hesychius.
• (h) 1.486

  Hesychius.
• (i) 1.487

  Pindari Sch••∣liastes Olymp. VII.
• (k) 1.488

  Strabo lib. IX. Proclus in Tim••um, Hesy••hius.
• (a) 1.489

  Harpocration, Suidas.
• (b) 1.490

  Theseo.
• (c) 1.491

  Plato in Phaedro, Hesychius.
• (d) 1.492

  At∣ticis.
• (e) 1.493

  Arcadicis.
• (f) 1.494

  Plutarchus Theseo, & Quaest. Graec.
• (g) 1.495

  Pausanias L••••••∣nicis, Thucydid. lib. V. Suidas.
• (h) 1.496

  Pausanias Atticis, & Arcadicis, Pollux lib. VIII. cap. IX. Harpocration, Suidas.
• (a) 1.497

  Hesychius.
• (b) 1.498

  Proclus Chrestomath.
• (c) 1.499

  Hesychius.
• (a) 1.500

  Stephanus, ••indari Schol. Olymp. XIII.
• (b) 1.501

  Pausanias Laconicis.
• (c) 1.502

  〈◊〉〈◊〉 An. lib. IV. cap. XLIII.
• (d) 1.503

  Thucydides lib. II.
• (f) 1.504

  ••••••••tarchus Apophthegm.
• (g) 1.505

  Lucianus Pseudomant.
• (h) 1.506

  Pausanias Boeoticis.
• (e) 1.507

  Pythion. lib. IX.
• (a) 1.508

  De Praepar. Evangel. lib. III.
• (b) 1.509

  Pausanias Boeoticis, Proclus Chrestomathi••▪
• (a) 1.510

  Pindari Schol. Olymp. VIII.
• (b) 1.511

  Thucydides lib. III. Callimachus Hymn. in Delum. Pl••tarchus Theseo.
• (c) 1.512

  Pollux Onom. lib. I. cap. I. Hesychius.
• (a) 1.513

  Plutarchus Demetrio, Diodorus Siculus lib. XVIII. Eustathius Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.514

  Pl••∣ta••c••us Lacon. Instit. & Aristide, Pausanias Laconici••, Themistius Orat. Cicero 〈◊〉〈◊〉. Quaest. II. Hyginus Fab. CCLXI.
• (a) 1.515

  Thucydides lib. I. Aristophanis Sch••••iast. Nub. Suidas.
• (b) 1.516

  Nubibus.
• (c) 1.517

  〈1 paragraph〉〈1 paragraph〉
• (d) 1.518

  Pausanias Atticis, Aelianus▪ Var. Hist. lib. VIII. cap. III. Porphyrius de Abstinent. ab Animal. Hesychius, Suidas.
• (a) 1.519

  Pausanias Laconicis.
• (b) 1.520

  Pindari Schol. Pythion. Od. XIII.
• (c) 1.521

  Etym••l••g. Eustath. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.522

  Herodotus lib. II.
• (e) 1.523

  De Iside & Osiride.
• (a) 1.524

  Suidas.
• (b) 1.525

  Pollux lib. VIII.
• (c) 1.526

  Aristophan. Schol. Ran.
• (d) 1.527

  Plutarchus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.528

  Thucydid. lib. II. Hesychius, Demosthen. Orat. in Neaeram, Pollux lib. VIII.
• (b) 1.529

  Loc. citat.
• (c) 1.530

  Demosthen. Orat. in Leptin.
• (d) 1.531

  Aristophanis Scholiast. Acha••••.
• (e) 1.532

  Idem in Pace.
• (f) 1.533

  Pausanias Attici••.
• (g) 1.534

  Plutarchus Themistocle.
• (a) 1.535

  Virgil. Aeneid. IV.
• (b) 1.536

  In Pace.
• (c) 1.537

  Pindari Schol. Pythion. Od. V.
• (d) 1.538

  Pau∣sanias Messenicis, Sidonius Carm. IX.
• (e) 1.539

  Hesychius.
• (f) 1.540

  Pausanias Messenicis.
• (g) 1.541

  Hesychius.
• (h) 1.542

  Suidas, Proclus in Hesiodi Dies.
• (i) 1.543

  Plutarchus Sympos. lib. VIII. Quaest. I.
• (k) 1.544

  Diebu••.
• (a) 1.545

  Suidas, aliique Lexicographi.
• (b) 1.546

  Antiph••n Orat. pro Chor••ut.
• (c) 1.547

  〈◊〉〈◊〉 Byzantinus.
• (d) 1.548

  Theseo.
• (e) 1.549

  Nubibus.
• (f) 1.550

  Strabo lib. XIV.
• (a) 1.551

  Aristophanes, ejusque Scholi••••••e•• in Vespis.
• (b) 1.552

  Idem in Pluto.
• (c) 1.553

  Pindari Scholiast. Olymp. VII, VIII.
• (d) 1.554

  Eustathius Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.555

  Pausanias Messenicis.
• (f) 1.556

  Metamorph. XVII▪
• (a) 1.557

  Athenans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. XIV.
• (b) 1.558

  Plutarchus de Virtute Mulierum.
• (a) 1.559

  Hesychius.
• (b) 1.560

  Pausanias Boeoticis, Plutarchus Aristide.
• (a) 1.561

  Athena••s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. III.
• (b) 1.562

  Pers. Act. I. Scen. I.
• (a) 1.563

  P••llux Onom. lib X cap. LIII. 〈◊〉〈◊〉
• (a) 1.564

  Hesychius, Etymologici Auctor, Ath••n••us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. XV. Pindari Sch••li••st•••• Olympi••on. Od. XIII.
• (b) 1.565

  Hesychius.
• (c) 1.566

  Idem.
• (a) 1.567

  Idem.
• (b) 1.568

  Plutarchus de Iside & Osiride.
• (c) 1.569

  Himerius in Propempt. Fla••i••
• (d) 1.570

  Procopius in Epistola ad Zachariam.
• (e) 1.571

  Hesychius.
• (f) 1.572

  Idem.
• (g) 1.573

  Idem.
• (h) 1.574

  Idem.
• (i) 1.575

  Idem.
• (k) 1.576

  Strabo Geogr. lib. IX. Stephanus v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (l) 1.577

  E••∣stathius sub fine Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.578

  Plutarchus Erotic. Pausanias Boeoticis.
• (b) 1.579

  Hesychius.
• (c) 1.580

  Idem.
• (d) 1.581

  Cas∣sandra v. 153.
• (e) 1.582

  Pausanias Boeoticis.
• (f) 1.583

  Idem Arcadicis.
• (g) 1.584

  Idem Eliacis.
• (h) 1.585

  Idem Boeoticis.
• (i) 1.586

  Athenaeus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. XIV.
• (k) 1.587

  Aeschines in Timarchum.
• (a) 1.588

  Hesychius.
• (b) 1.589

  Diogenianus.
• (c) 1.590

  Tarrhaeus.
• (d) 1.591

  Philo, Pausanias Boeotici••▪
• (e) 1.592

  Hesychius.
• (f) 1.593

  Pausanias Arcadicis.
• (g) 1.594

  Hesychius, & Phavorinus.
• (a) 1.595

  Hesychius.
• (a) 1.596

  Lycophronis Scholiastes.
• (b) 1.597

  Pollux lib. VIII. cap. IX.
• (c) 1.598

  Idem lib. I. cap. I.
• (d) 1.599

  Hesychius.
• (a) 1.600

  Quast. Grac.
• (b) 1.601

  Pausanias, Persii vetus Scholiastes, Hesychius.
• (c) 1.602

  Aristo∣phanes, e••usque Scholiastes in Ranis.
• (d) 1.603

  Lib. II.
• (a) 1.604

  Menander Rhetor cap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.605

  Iliad. ••.
• (c) 1.606

  Athenaus lib. III.
• (a) 1.607

  Chiliad. Histor. V. cap. XXIII.
• (a) 1.608

  Pollux lib. I. cap I.
• (b) 1.609

  Hesychius.
• (c) 1.610

  Achaïcis.
• (d) 1.611

  Olympi••n. XI.
• (e) 1.612

  Olymp. III.
• (f) 1.613

  Herodotus lib. I. Suidas.
• (g) 1.614

  Hes••chius.
• (h) 1.615

  Polybius lib. V.
• (a) 1.616

  Virgilius Aeneid. IV.
• (a) 1.617

  Thesmoph••r.
• (a) 1.618

  Plutarchus Theseo, Aristophanis Scholiastes Pluto.
• (b) 1.619

  Pluto.
• (c) 1.620

  Hesychius.
• (d) 1.621

  Idem.
• (e) 1.622

  Pausanias Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.623

  Hesychius.
• (g) 1.624

  Athenaeus lib. VII.
• (a) 1.625

  Hesychius.
• (b) 1.626

  Stephanus Byzantinus, Pausanias Messenicis.
• (g) 1.627

  Hesychius.
• (c) 1.628

  Tzetzes in Lycophronem.
• (d) 1.629

  Pausanias Atticis.
• (e) 1.630

  Pausanias Laconicis.
• (f) 1.631

  ••indari Scho∣liastes Olymp. VII.
• (a) 1.632

  Diodorus Siculus lib. I.
• (b) 1.633

  Isacius Tzetzes in Lycophronis Cassandr. v. 42.
• (c) 1.634

  Diodorus Siculu•• Bibl. lib. V.
• (d) 1.635

  Plato Euthydemo, Hesychius.
• (e) 1.636

  Hesychius.
• (f) 1.637

  Homeri Scholiastes Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.638

  Athenaeus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. XIII.
• (b) 1.639

  Idem ibid.
• (c) 1.640

  Etymolog. Auctor.
• (d) 1.641

  Aleman.
• (e) 1.642

  Hesychius.
• (f) 1.643

  Theocriti Scholiastes.
• (g) 1.644

  Demetrius.
• (h) 1.645

  Plu∣tarchus Nicia.
• (i) 1.646

  Athenaus lib. IV. Callimachi Hymn. in Apoll. Pindarus Py∣thion.
• (a) 1.647

  Pausanias Laconicis.
• (b) 1.648

  Lucianu•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.649

  Pausa••ias Corinthiacis.
• (d) 1.650

  Idem Ar••adicis.
• (e) 1.651

  Plutarchus These••
• (f) 1.652

  He••ychius.
• (a) 1.653

  Synesius in Encomio calvitii, Su••••••, Iuvenalis Satir. II.
• (b) 1.654

  Plutarch••s Proverb.
• (c) 1.655

  Aristophanis Scholiastes Nubibus, Hesychius.
• (d) 1.656

  Porphyrius apud The••∣doretum lib. VII. Graec. affect.
• (e) 1.657

  Plutarchus Theseo.
• (f) 1.658

  Athenaus lib. III.
• (a) 1.659

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. XIII.
• (b) 1.660

  Paus••nias Ach••icis.
• (c) 1.661

  Apollonii Scholiaste•• lib. IV.
• (d) 1.662

  Pausanias Laconicis.
• (e) 1.663

  Pau••anias Achaicis.
• (a) 1.664

  Idem Laconicis.
• (b) 1.665

  De Antro Nympharum.
• (c) 1.666

  Pausanias Corinthia••. Arcad. Inscriptio Vetus.
• (d) 1.667

  Aristophanis Scholiastes Equitibus, Diogenes La••rtius Platone.
• (a) 1.668

  Pausanias Corinthiacis.
• (b) 1.669

  Idem Achaicis.
• (c) 1.670

  Plutarchus Caesare, Pausa∣••in Arcadicis, Porphyrius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hyginus Fab. CLXXIII.
• (d) 1.671

  Plutarch. ••••••go, Strabo lib. VIII.
• (e) 1.672

  Plutarchus Lysandro, Hesychius.
• (a) 1.673

  Libro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.674

  Isocrates in Helenae Encomio, Pausanias Laconici••.
• (c) 1.675

  Hesychius.
• (d) 1.676

  Plutarchus de Exilio, Harpocration, Suidas.
• (e) 1.677

  Herod••tus lib. VI.
• (a) 1.678

  Pindari Scholiastes Isthm. Od. I.
• (b) 1.679

  Thucydides initio lib. III.
• (c) 1.680

  Plutarch. de Gloria Atheniens. Harpocration, Etymologici Auctor, Suidas, Eustathius Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.681

  Pollux lib. I. cap. I. Aeschines in Timarchum, Pausanias Boeoticis, Diodorus Sic. lib. XVII. Plutarchus Erotico.
• (e) 1.682

  Pausanias fine Achaicorum.
• (a) 1.683

  Apollonii Rhodii Scholiastes lib. I. v. 164.
• (b) 1.684

  Suidas.
• (c) 1.685

  Hesychius.
• (d) 1.686

  He∣liodorus Aethiopic. initio lib. III.
• (e) 1.687

  Plutarchus de Virtut. Mulierum.
• (f) 1.688

  Ly∣cophr••n Cassandra.
• (a) 1.689

  Plutarchus de Gloria Atheniensium.
• (b) 1.690

  Proclus in Timaeum Comment. I.
• (c) 1.691

  Homeri Scholiastes Od. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustathius Od. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Demosthenes in A••istogit. T••eo∣phrastus Ethic. Charact. Etymologici Auctor, Hesychius, Herodotus lib. VIII. & Vit. H••meri.
• (d) 1.692

  Hesychius, Livius lib. XL. Curtius lib. X▪
• (a) 1.693

  Thucydides lib. II. Plutarchus Theseo.
• (b) 1.694

  Pausanias Boeoticis.
• (c) 1.695

  The••crit•• Scholiastes Idyll. VII.
• (d) 1.696

  Harpocration, Hesychius.
• (a) 1.697

  ••ausanias Atticis, A••he••aeus lib. XI. Hesychius, Nicandri Schol. Alexiph••rmacis.
• (a) 1.698

  Hesychius.
• (b) 1.699

  Strabo lib. IX. Pausanias Boeoticis.
• (a) 1.700

  Equitibus.
• (a) 1.701

  Theodoretus VII. Therap.
• (b) 1.702

  Suidas.
• (c) 1.703

  Etymologici Auctor, Suidas.
• (d) 1.704

  A∣thenagoras in Apologia, Hesychius.
• (a) 1.705

  Aeneas Tacticus Poliorcet. cap. XVII. Pr••clus in Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.706

  Eusta∣thius Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.707

  Herodotus lib. I. Strabo lib. V. Eustathius Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.708

  Il. XX.
• (e) 1.709

  Herodotus lib. VI. cap. CVI.
• (a) 1.710

  Theocriti Scholiastes Idyll: VII.
• (b) 1.711

  Eustathius Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.712

  Pausanias La∣••••nici••.
• (d) 1.713

  Lib. XIV.
• (a) 1.714

  Hesychius.
• (b) 1.715

  Idem.
• (c) 1.716

  Hesychius, Plutarchus Alcibiade, Athenaeus lib. III. Pollux lib. VIII. cap. XII.
• (a) 1.717

  Pausanias Boeoticis.
• (b) 1.718

  Hesychius.
• (c) 1.719

  Hesychius, Suidas, Aristophanis Schol. Equitibus.
• (a) 1.720

  Vide Annotationes nostras in Plutarchum De Audiendis Poetis.
• (b) 1.721

  Hesy∣c••ius.
• (c) 1.722

  Athenaeu•• lib. XV.
• (d) 1.723

  Aristophanis Scholiastes Ranis.
• (e) 1.724

  Harpocration, Suidas.
• (f) 1.725

  Hesychius.
• (g) 1.726

  Di••dorus Siculus lib. XV.
• (a) 1.727

  Pindari Scholiastes Isthm. Od. I. Lucianus Deor. Concil.
• (b) 1.728

  Harpocration, ••lutarchus Theseo, Hesychius.
• (a) 1.729

  Strabo lib. IX.
• (b) 1.730

  Pausanias Corinthiacis.
• (c) 1.731

  Hippocratis Epistola ad S. P. Q. Abderitan.
• (d) 1.732

  Athenaeus init. lib. VII.
• (e) 1.733

  Clemens Protrept. Arno∣bius lib. V.
• (f) 1.734

  Diodorus Siculus lib. IV. Aristophanis Scholiastes Vespis, Harpo∣cration.
• (a) 1.735

  Pausanias Corinthiacis.
• (b) 1.736

  Pluta••chus Solone.
• (c) 1.737

  Plutarchus Graec. Quaest.
• (d) 1.738

  He••ychius.
• (e) 1.739

  Aristophanis Scholi••stes Concionat. Harpocration, Suidas.
• (a) 1.740

  Pausanias Arcadicis, Pollux lib. VIII. cap. XXXIII.
• (b) 1.741

  Theocriti Scholiastes Idyl. VII.
• (c) 1.742

  Hesychius, Suidas.
• (d) 1.743

  Athen••us lib. VI.
• (e) 1.744

  Pausanias Arcadicis.
• (a) 1.745

  Epistola ad Dionis propinquos.
• (b) 1.746

  Orat. in Verrem IV.
• (c) 1.747

  Hes••chius.
• (d) 1.748

  Idem.
• (e) 1.749

  Lib. X.
• (f) 1.750

  Hesychius.
• (g) 1.751

  Idem.
• (a) 1.752

  Athenaeus lib. IV. Hesychius.
• (b) 1.753

  Moschopulus Collect. Dict. Attic.
• (c) 1.754

  Pindari Scholiastes Olymp. Od. VII.
• (d) 1.755

  Lib. XV.
• (a) 1.756

  Lucianus Scytha.
• (b) 1.757

  Pausanias Achaicis.
• (c) 1.758

  Etymologici Auctor.
• (d) 1.759

  Pin∣dari Scholiastes Olymp. Od. VII.
• (e) 1.760

  Pausanias Corinthiacis.
• (f) 1.761

  Idem Laconicis, Hesychius.
• (a) 1.762

  Lib. IV.
• (b) 1.763

  Plutarchus de Virt. Mulier. Polyaenus lib. VIII.
• (c) 1.764

  Etymolo∣gici Auctor, Suidas.
• (d) 1.765

  Pindari Scholiastes Nemeon. Od. V.
• (a) 1.766

  Athenaeus lib. III.
• (b) 1.767

  Idem lib. VII.
• (c) 1.768

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.769

  Suidas.
• (e) 1.770

  A∣ristophanis Scholiastes Nubibus.
• (f) 1.771

  Plutarchus Lucullo.
• (g) 1.772

  Plutarchus in Colotem, Hesychius.
• (h) 1.773

  Eustathius Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas, Harpocration, Etymologici Auctor.
• (a) 1.774

  Parthenius Erot. XXXII.
• (b) 1.775

  Graec. Quaest.
• (c) 1.776

  Eustathius Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.777

  Pl••∣tarchus de Gloria Atheniens.
• (a) 1.778

  Hesychius.
• (b) 1.779

  Idem.
• (c) 1.780

  Athenaeus lib. VIII.
• (d) 1.781

  Corinthiacis.
• (a) 1.782

  Callimachi Scholiastes Hymn. in Dian. Athena••us lib. XIV.
• (b) 1.783

  Stephanus By∣zantinus v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.784

  Hesychius, Eustathius I••. ••. Pausanias Articis.
• (d) 1.785

  Oedip. Colon.
• (e) 1.786

  Hesychius.
• (a) 1.787

  Clemens Protrept. Arnobius lib. V.
• (b) 1.788

  Hesychius.
• (c) 1.789

  Athenaus lib XIV.
• (a) 1.790

  Plutarchus Sympos. lib. II. Quaest. VI. Vitruvius Praefar. in Architect. lib. IX.
• (b) 1.791

  Xenophanes Colophonius in Epigram.
• (c) 1.792

  Orat. pro Flacco.
• (d) 1.793

  Plutarchus Lu∣cullo.
• (e) 1.794

  Pelopida.
• (a) 1.795

  Plutarchus Theseo.
• (b) 1.796

  Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 1••7.
• (a) 1.797

  Pollux.
• (b) 1.798

  Eustathius Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.799

  Eunuch. Act. II. Sc III.
• (b) 1.800

  Pollux Ono••••st. lib. III. cap. XXX.
• (a) 1.801

  Aristophanes, ejusque Scholiastes in Pl••to.
• (b) 1.802

  Aristote••es, & ex eo Aristophani•• Scholiastes.
• (a) 1.803

  Isaacius Tzetzes in Lycophronem, & Iohannes Tzetzes Chiliad. I. Histor. XXL
• (b) 1.804

  Solinus Polyhist. & Statius Theb. VI.
• (c) 1.805

  Olympion▪ initio Od. II.
• (d) 1.806

  Bi∣bliothec▪ Histor. lib. IV.
• (e) 1.807

  Cassandra v. 41.
• (a) 1.808

  Pausanias.
• (b) 1.809

  Lac••icis.
• (a) 1.810

  Coelius Rhodiginus Antiq. Lect. lib. XXII. cap. XVII. Alexander ab Alexandr•• Genial. Dier. lib. V. cap. VIII.
• (a) 1.811

  Etymologici Auctor, Phavorinus.
• (b) 1.812

  Corinthi••cis.
• (c) 1.813

  Metam. I.
• (d) 1.814

  Libro de Coronis.
• (a) 1.815

  Pythion. Od. VIII. v. 28.
• (b) 1.816

  Natali•• Comes Mythol. lib. V. Cap. II.
• (c) 1.817

  Strabo lib. IX. Pausanias Phocici••,
• (a) 1.818

  Iulius Scaliger Poetices lib. I. cap. XXIII.
• (a) 1.819

  Strabo lib. VIII. Pausanias Corinth. Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pindari Schol. Nemeon.
• (b) 1.820

  The∣baid. lib. V.
• (a) 1.821

  Statius Thebaid. lib IV.
• (b) 1.822

  Pindari Schol.
• (c) 1.823

  Timoleonte.
• (a) 1.824

  Initio Corin••hia••.
• (a) 1.825

  Eliac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.826

  Alex. ab Alexandro Gen. Dier. lib. V. cap. VIII.
• (b) 1.827

  Initio Corinthiac.
• (c) 1.828

  Quaest. 111.