Seven books of the Attic antiquities - Excerpt

Excerpt from book Archaelogiae Atticae libri septem Seaven [sic] books of the Attick antiquities : containing the description of the citties glory, government, division of the people, and townes within the Athenian territories, their religion, superstition, sacrifices, account of the yeare, a full relation of their judicatories / by Francis Rous

LIBER SECVNDVS. (Book 2)

CAP. I. Duodecem Dii Aih•niensium Idololatria septifariam commissa. Dii Adscriptitii. 〈 in non-Latin alphabet 〉.

HErodotus in a 1.1 Terpsichore is of opinion that the Greekes derived their religion from the Ae∣gyptians. But b 1.2 Plutarch doth stoutly deny it. And not without good testimony may I affirme that it seemes to be a falsitie. For Orpheus is thought to have brought the mysteries of piety into Greece; who was himselfe a Thracian, from whom the word c 1.3 〈 in non-Latin alphabet 〉 is supposed to be drawne, which signifies devotion. 〈 in non-Latin alphabet 〉, saies d 1.4 Nonnus. They called 〈 in non-Latin alphabet 〉, to worship God, &c. Ap∣positely to which e 1.5 Aristophanes 〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉. Orpheus shewed us sacrificies and to abstaine from slaughter. Neither is f 1.6 Euripides disagreeing in Rheso.

〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉—O•pheus revealed the hidden mysteries. Herodotus names not the Gods, the worship of whom the Gseekes might borrow from the Aegyptians; Twelve in number they were, quoth he, but these only are reckoned.

Iu∣piter, Bacchus, Hercules, Apollo, Mars, Pan, Diana, Isis or Ceres, Sais or Minerva, Latona, as I have gathered, which all at once to have been made knowne to the Greekes, and that by the Aegyptians is too hard a taske for me to prove.

The Athenians I am sure had twelve Gods in especiall ho∣nour, whose g 1.7 pictures they had drawne out in Gallery in C•ramicus; and had an Altar erected, called h 1.8 〈 in non-Latin alphabet 〉, on which a litle before the Sicilian warre, a man dis∣membred himselfe with a stone; which was accounted pro∣digious. By these twelve would they sweare in common dis∣course. i 1.9 〈 in non-Latin alphabet 〉.

The heathens thinking that they did honor those Gods, by whom they sware; as I have else∣where spoken. But they were not confined to so small a num∣ber as twelve. For how could it be, when they ran through the seaven sorts of Idolatry? First worshipping the Sonne, & punishing with death the neglect thereof; as you may read in k 1.10 Plutarch in the life of Pericles. Secondly defying the ef∣fects of God as Bread &c. For Clemens Alexandrinus inter∣prets 〈 in non-Latin alphabet 〉, Ceres, 〈 in non-Latin alphabet 〉, corne or food.

Thirdly the poeti∣call Gods. Furies and revengers of wickednesse, as Alastores, Palamnaei. Fourthly, the Passions, as Love, Pittie, Injury like∣wise, and Impudence, to whom Epimenides built an Altar at Athens. Fiftly the accidents of grouth and nourishment, hence Auxo, and Thallo two deityes, 〈 in non-Latin alphabet 〉, to increase, & 〈 in non-Latin alphabet 〉 to flourish; to which may be put Clotho, Lachesis, and Atropos, the three fatall sisters, and 〈 in non-Latin alphabet 〉 Necessitie, taken sometime for death it selfe. 6ly, the Theogonie or pedigree of their Gods, able to make up the summe of which Homer speakes. 〈 in non-Latin alphabet 〉, &c. Three thousand. Seaventhly an ig∣norance of the providence & bounty of God towartd them, •ained Hercules the rep•ller of evill, and Aesculapius the God of Physick.

And if this serve not, I can adde an eighth way, namely hospitality & good entertainement of strange Gods. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉. saies a 1.11 Strabo. as the Athenians love forrai∣ners, so forraine Gods. 〈 in non-Latin alphabet 〉, &c.b 1.12 Aristides. For they serve not only the most anci∣ent Deities in a peculiar manner above all their followers, but have assumed adventitious ones; such as c 1.13 Orthane, Conis∣salus, and Tychon.

So prone were they to conceive superstiti∣on, that when d 1.14 Paul preached Iesus and the Resurrection of the Dead; they forthwith deemed Anastasin, or resurrection to be a God And least they should omit any, they erected Altars unto the unknowne Gods, of which e 1.15 Pausanius. Neither may we doubt of it the Scripture bearing witnesse.

The cause of this they say to be a fearefull vision appearing to Philippides, sent Ambassador to the Lacedaemonians concerning aid against the Persians, and complaining that he (f 1.16 Pan from whom 〈 in non-Latin alphabet 〉 à spectrum) was neglected and other Gods worshipped; promising likewise his help, they therefore being victorious, and fearing the like event, built a Temple, & Altar TO THE UNKNOWEN GOD.

Another opinion is, that a plague being at Athens hot, and the people finding no help from the Gods they implored, surmising some other power to have sent the desease, whereupon they set up this Altar, on which was written ΘΕΟΙΣ] 〈 in non-Latin alphabet 〉. TO THE GODS OF ASIA, EUROPE, AND AFRICA, TO THE UNKNOWNE AND STRANGE GOD. As Iustin g 1.17 Martyre and Oecumenius. much may be said of their Tutelar Gods, both for their Ci∣ties and houses, much of their Heroes or Demigods. We will view them in order.

CAP. II. Iupitér 〈 in non-Latin alphabet 〉. Mo∣dii salis edendi, Tessera hospitalis seu Symbolum. Apollo 〈 in non-Latin alphabet 〉. Poean, & ejusdem verbi origo. Mercurius 〈 in non-Latin alphabet 〉.

ABove other of their Gods Iupiter was had in high e∣steeme. And that commanded by the Oracle. For when the Athenians were bidden to dissolve their kingdomes, they were charged to make choise of Iupiter, a 1.18 〈 in non-Latin alphabet 〉.

And so by b 1.19 Aristophanes he is called 〈 in non-Latin alphabet 〉. Him they worshipded as President of Law and Iustice, under the name of Iupiter c 1.20 Nemius (different from that of Corin•h named 〈 in non-Latin alphabet 〉) Him as God of supplicants, hence d 1.21 〈 in non-Latin alphabet 〉, Him as Protector of Cities, hence 〈 in non-Latin alphabet 〉.

Him as Governor and director of their Councells, hence 〈 in non-Latin alphabet 〉. Him as cheife of their Societies, hence 〈 in non-Latin alphabet 〉, and of their frendshipe too, hence 〈 in non-Latin alphabet 〉; & of kindred likewise, hence 〈 in non-Latin alphabet 〉. To him they a∣scribed Thunder, hence e 1.22 〈 in non-Latin alphabet 〉, as much as comming downe in thuder. To him they thankfully acknowledged their delivery from the Persians, wrought by Themistocles, hence f 1.23 〈 in non-Latin alphabet 〉. Him they confessed the greatest of all, hence g 1.24 〈 in non-Latin alphabet 〉.

Him the overseer of their buying and selling, hence * 1.25 〈 in non-Latin alphabet 〉. To him stood an Altar sacred in the courts of their houses, hence Iupiter Her•êus, from 〈 in non-Latin alphabet 〉 a wall, as if hee were the watch and defender of the house. Phavorius. 〈 in non-Latin alphabet 〉.

There was also an Altar to him before the gates, of which h 1.26 Ovid.—Ante aedis stabat Iovis Hospitis ara, hence Iupiter Xenius, as if he were the God of strangers and hospitality So solemne were they in their entertainements, that they would not receive a stranger without great cere∣monies such as giving the right hand each to other i 1.27 〈 in non-Latin alphabet 〉, a most certaine signe of fidelitie, and security; as also washing & clensing with salt, or salt water, as k 1.28Tzet∣zes on Lycophron; whence it is caled 〈 in non-Latin alphabet 〉.

Salt they highly esteemed of, ever upbrading violated hospitalty with l 1.29〈 in non-Latin alphabet 〉, &c. where is the salt? And yet it may be thought to be said of the community of the table m 1.30 〈 in non-Latin alphabet 〉, customes shewing that fellow-commoners, and as feed of the same table must not injure one an other, to which the old saying may well a∣green 1.31 multos modios salis simul edendos esse, ut Amicitiae munus expletum sit, Men must eat many bushells of salt together, be∣fore they can be perfect friends; meaning that frendship is not so soone established.

But I take salt, of the lustration, to which also they added fire, as you may see in o 1.32 Aristopha∣nes. Neither was this all, for they sacrificed moreover, calling Iupiter to witnesse, and using these words in the time of sacri∣fice▪ p 1.33 〈 in non-Latin alphabet 〉.

Let my trespasse be against Iupiter Xenius, if I offend, contemne, or neglect stran∣gers. And for the continuation of this even to their posterity they were wont to cut an hucle bone in two, the one partie keeping one peece, the other party the other halfe, that when occasion or necessity should make either of them stand in need of other, q 1.34 〈 in non-Latin alphabet 〉, bringing with them their halfe huckle bone they might re∣new their hospitallity.

This they call 〈 in non-Latin alphabet 〉 Symbolum a to∣ken, which somtimes they would send to their acquain∣tance in others behalfe, as Iason in Euripides offers to Medea to doe. 〈 in non-Latin alphabet 〉. And to send a Symbolum or token to strangers that shall courteously enter∣taine you. But of this enough, as also of Iupite•, whom cele∣brated in a 1.35 other Epithits I know by the Athenians.

Apollo was next in request to Iupiter, invocated in danger or sudden events, hence b 1.36 〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉, to turne away, as if he should deliver them from eminent evill, for which reason he is called Alexicacus. c 1.37 Apollinem aspellentem mala intelli∣gas, quem Athenienses 〈 in non-Latin alphabet 〉 appellant.

He was one of the first Gods they had, hence he is termed d 1.38 〈 in non-Latin alphabet 〉, but e 1.39 others thinke because he was the father of Ion. f 1.40 Macrobius is of o∣pinion, because the Sun the same with Apollo is the Author of progenerating all things quod sol humoribus exsiccatis pro∣generandis omnibus prebuit causam.

To him stood Altars in their streets hence is he 〈 in non-Latin alphabet 〉, as if he were set over their waies g 1.41 Illi enim vias, quae intra pomaeria sunt, 〈 in non-Latin alphabet 〉. This A∣gyeus was a sharpe pillar. h 1.42 〈 in non-Latin alphabet 〉. Al∣though the Greekes,i 1.43 as Macrobius saies, did worship him as 〈 in non-Latin alphabet 〉, exitus & introitus potentem, one that kept the dores of their houses, yet I find no monument of that Title in Pausanias.

famous he was for the name of Paean, of which though I have taken occasion to speake elsewhere, yet this is a most proper place. I will not trouble you with the triviall derivations of the Greekes, which you read in k 1.44 Athenaeus When the Athenians asked helpe of the Oracle at Delphos against the Amazons, in the daies of Theseus, The God bid them implore his succour in these words 〈 in non-Latin alphabet 〉. l 1.45 Hanc vo∣cem, id est 〈 in non-Latin alphabet 〉, confirmasse sertur Oraculum Delphicum A∣theniensibus, petentibus opem Dei adversus Amazonas, Theseo regnante.< Namque inituros bellum jussit his ipsis verbis semetip∣sum auxilliatorem invocari, hortarique.

I doubt not but the words are changed somewhat, especially if we consider the ancient Io Paean. Paean, saies the m 1.46 Scholiast of Aristophanes is a song or hymne praying for the ceasing of a plage, or war nay for the preventing of apparent hurt.

The originall of Io n 1.47 Scaliger hath already found, Iao, & Io being contracted by the Greekes for Iehovah; Paean then comes from 〈 in non-Latin alphabet 〉 to look, so that Io Paena is in force Iehovah Penoh, LORD LOOKE. UPON US, it being a craft of the Divell to come as neere as possible he may to God, so to bereave him of his deare ho∣nour, if he could. The remnants of these words the o 1.48 Symerons a people of the West-Indies use, who in their fighting, dance, and leap and sing 〈 in non-Latin alphabet 〉 Peho, at this day. Mercury is hallowed by the name of p 1.49 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉, demed to be the God whose favour could enrich Merchants and Tradesmen.

He is the God of craft, so by consequence he that is cunning to cheat may soone grow rich, wherfore this God is termed q 1.50 〈 in non-Latin alphabet 〉, Very profitable, from 〈 in non-Latin alphabet 〉, an augmenting word, and 〈 in non-Latin alphabet 〉 to profit. He had a statue erected to him in the Market place caled a 1.51 〈 in non-Latin alphabet 〉. The entry of their houses was sacred to him; from which he is named b 1.52 〈 in non-Latin alphabet 〉, as like∣wise 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉, to turne, because he was set up be∣hinde the dore to keep away theeves, that were wont to lurk thereabout, and then afterward commit their villany. More of his names you may read in c 1.53 Aristoph. Schol.

CAP. III. De Sa••rno, Vulcano, Neptuno, Marte, Hercule. 〈 in non-Latin alphabet 〉.

SAturne was worshipped by the Athenians, witnes the feasts kept in honor to him called 〈 in non-Latin alphabet 〉: witnesse a d 1.54 Tem∣ple which he had in Athens.

Of his antiquity I cannot much affirme any thing, He seemes to have beene of old, as I con∣jecture out of e 1.55 〈 in non-Latin alphabet 〉, Saturninae animae, put for dotag proverbially. Vulcan likewise had his honor there, and a Temple, of which f 1.56 Demosthenes; where was one of the A∣thenian prisons some controversies in law in it decided, as I gather out of g 1.57 Demosthenes.

Neptune was an ancient Pa∣tron of this City, which he loved even to strife. He was fea∣red for security in navigation, hence h 1.58 〈 in non-Latin alphabet 〉. Mars also had his worship,i 1.59 and Temple, and Hercules too, who in a dream appeared to Sophocles revealing unto him the sacri∣ledge of one who had stollen a golden cup out of his Tem∣ple: caled therefore 〈 in non-Latin alphabet 〉 as Index Hercules, as k 1.60 Tully.

Neither were they contented with such a quantity, but ca∣nonized more daily, as the sonnes of Tyndarus, Castor and Pollux, naming them 〈 in non-Latin alphabet 〉. l 1.61〈 in non-Latin alphabet 〉. For they who have a care & watch of any thing doe diligent∣ly observe it 〈 in non-Latin alphabet 〉.

For which Kings perhaps are called 〈 in non-Latin alphabet 〉, as keepers of their people. m 1.62 The Scholast of Euripi∣des teaches us that 〈 in non-Latin alphabet 〉 properly signifies a Saviour. So Pan is said to be 〈 in non-Latin alphabet 〉, the Tutelar God of Cylene. And Apollo in n 1.63 Homer. 〈 in non-Latin alphabet 〉. The word is simply put for God in o 1.64 Aristophanes, p 1.65 〈 in non-Latin alphabet 〉.

To these may be put Harm•dius and Aristogiton. Ly∣cus, Theseus, Alon, Hesychus, Aristomachus the Physitian. Celeus and Metanira. And many more (of whom see q 1.66 Me∣ursius) made of Men, as Selanion and Paerrhasius that made the statue of r 1.67 Theseus.

CAP. IV. De Minerva, •erere & Proserpina, Baccho▪ Venere, Eumenidibus, Hecate Iunone, Prometheo, &c.

MInerva the especiall deity of the Athenians, had the Festivals called Panathenaea, of which you may fully read in s 1.68 Meursius. Next to her Ceres and Proserpina, whose rites longe maximis & occultissimis ceremon•is continentur, a 1.69 saies Cicero, were greatest and most hidden: therefore cal∣led mysteria from b 1.70 〈 in non-Latin alphabet 〉, to hide c 1.71 death and curse lying on him who should disclose those abominable secrets. See Meursius in his d 1.72 Eleusinia, of the initiation into these stews.

They were of two sorts. e 1.73 Greater to Ceres, lesse to Proser∣pina. Bacchus also the sonne of Ceres had his Temple allotted and a double tide holy to him. Dionysia f 1.74 parva and g 1.75 Magna Venus had her honor, and sacrifice in which they offered to her h 1.76 mony the price of an whore i 1.77 Eumenides were first a∣dored by Orestes after he escaped the Iudgement at Athens in Areopagus for killing his mother Clytemnestra.

These by k 1.78 Hesiod are called Erinnyes, by the Athenians 〈 in non-Latin alphabet 〉, the venerable Goddesses.l 1.79 To these they offered drink offerings, without wine though at mid-night, a custome peculiar to them alone, as m 1.80 Aeschylus witnesseth, though I am Igno∣rant that n 1.81 Bacchus his feasts were kept in the night, whence he is called Nictelius. But the Tragoedian·

o 1.82 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉.

Scholiast: 〈 in non-Latin alphabet 〉. By p 1.83 So∣phocles the manner of oblation is set downe. First having cleane hands & pure, the worshipper ought to draw out of a running fountaine water, and having filled three cups with water and honey (hence termed q 1.84 〈 in non-Latin alphabet 〉) the mouthes & eares of which are to be covered with the wooll of a young sheep, turning himselfe towards the East, he pow∣red out some of two of them, but the third wholy; then with both hands setting thrice nine branches of Olive on the place where he casts his 〈 in non-Latin alphabet 〉, he uttered his conceaved supplicati∣ons.

Other sacrifices they had as shall be shortly spoken. r 1.85 Hecate was worshipped by them in triviis, where three wayesmet, supposed to be the Moone in Heaven, Diana on earth, and Hecate below. s 1.86 To her the richer sort every new Moone made a feast in the crosse wayes setting bread & o∣ther provision, which the poore greedily fed on, and were so ravinous after, that t 1.87 Penia in Aristophanes complaines, that they snacht it, before it could be laid downe. Reference to this hath 〈 in non-Latin alphabet 〉, to eate the cates of Hecate, in u 1.88 De∣mosthenes, which he seemes to object, as a sordid or wicked thing, Indeed 〈 in non-Latin alphabet 〉, which signifies on that privily ta∣keth away any of the sacrifices from the altar, imports some∣times impious, 〈 in non-Latin alphabet 〉. Schol. * 1.89 Aristoph.

And yet the same Scholiast tels us that the needy sustained themselves by the sacrifices. x 1.90 〈 in non-Latin alphabet 〉. Iunoes rites were performed in great pomp with hair over their shoul∣ders & downe the back, in a vesture that swept the ground, their armes bedecked with glorious bracelets, their paces so minced, that a 1.91 〈 in non-Latin alphabet 〉, Iunonem incedere is to goe state∣ly.

Prometheus was worshiped in a kinde of Torch-dance, or running with likes or lamps, it may be in memoriall of the fire, which superstitiosly they believed him to have stolne out of Heaven. To say more of their Gods were needlesse ei∣ther for you to read or me to write. More they had, among whom Pan was of latter making, introducted by b 1.92 Philippi∣des, and * 1.93 〈 in non-Latin alphabet 〉. Sphragitides Nymphae after the Persian overthrow.

CAP, V. 〈 in non-Latin alphabet 〉. Phacasiani Dii.

THE Athenians before their dores erected statues which they called c 1.94 〈 in non-Latin alphabet 〉, because they were exposed to the Sunne. Neither had they these alone, but certaine others sacred to Mercury, named from Hermes Hermae Mercurialls. The fashion of them was divers.

For first they were not 〈 in non-Latin alphabet 〉, porrecto veretro, but made after to that forme by the Athenians, who receaved it from the Palasgi, as d 1.95 Herodotus▪ Neither did they want legges, untill the Athenians made them 〈 in non-Latin alphabet 〉, according to e 1.96 Pausanias. The manner was this, A face of Mercury set upon a pilar of four corners the head on∣ly and necke were shapen, and therefore it was called truncus Hermes, f 1.97 Iuvenal,

Nil nisi Cecropides, trunco{que} simillimus Hermae.
Nullo quippe alio vincis discrimine, quam quod
Illi marmoreum caput est, tua vivit imago.

For which reason likewise the Greekes name them g 1.98 〈 in non-Latin alphabet 〉, without limbs. On the lower pars of them were certaine ver∣ses engraven, containing the praises of some well deserving men; but the Hermae on which they wrote the exploits of those that had merited, seeme to me to have beene set up in that gallery, which from the number of these images was commonly knowne by 〈 in non-Latin alphabet 〉 the gallery of Mercurials.

At the consecration of these they used some ceremonies, and sacrificed a kinde of gruell which was of no great preparati∣on; Because they would not stand long about it. Hence 〈 in non-Latin alphabet 〉 may be said to sacrifice with that which costs but litle. h 1.99 Aristophanes. 〈 in non-Latin alphabet 〉; Schol. 〈 in non-Latin alphabet 〉. in Pace.

Now to the erecting of their Images it will not be unseasonable to add something of the forme of their Gods; whom they made standing with their hands upward as if they were more willing to receave then bestow any thing.

To which a 1.100 Aristophanes alludes saying, 〈 in non-Latin alphabet 〉. Even the Gods you shall know by their hands and statues. For when we pray them to give us some great thing they stand with their hands upward, as if they would send downe nothing but rather take oblation. To tell you likewise that these I∣dols were clothed, is no news doubtlesse to on meanely ver∣sed in the Greeke antiquities.

To say that they werae shooes to is probable, whence they are named Dii Phaecasiani, from 〈 in non-Latin alphabet 〉, a kind of low shooes which the Athenians called 〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉, dust, and 〈 in non-Latin alphabet 〉, the foote because they were nere the ground. 〈 in non-Latin alphabet 〉, saies b 1.101 Clemens Alexandrinus. But more sure I am rhat the were pictured with them on their feet. c 1.102 Iuvenal.

Hic aliquid praeclarum Euphranoris & Polyclesi
Phaecasianorum vetera ornamenta Deorum.