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CACUS A fire-spitting giant, the son of Vulcan, who lived near the place where Rome was afterwards built. When Hercules came into the neighbourbood with the cattle of Geryon, Cacus stole some of them while the hero was sleeping. He dragged them backwards into, his cave under a spur of the Aventine, so, that their footsteps gave no clue to the direction in which they had gone. He then closed the entrance to the cave with a rock, which ten pairs of oxen were unable to move. But the lowing of the cattle guided the hero, in his search, to the right track. He tore open the cave, and, after a fearful struggle, slew Cacus with his club. Upon this he built an altar on the spot to Jupiter, under the title of Pater Inventor("the discoverer"), and sacrificed one of the cattle upon it. The inhabitants paid him every honour for freeing them of the monster, and Evander, who was instructed by his mother Carmentis in the lore of prophecy, saluted him as a god. Hercules is then said to have established his own religious service, and to have instructed two noble families, the Potitii and the Pinarii, in the usages to be observed at the sacrifice. This sacrifice was to be offered on the Ara Maxima, which he himself had built on the cattle market (Forum Boatrium) where the cattle had been pastured.
CADMUS A Greek historian. See LOGOGRAPHI.
CAECILIUS STATIUS A writer of Latin comedy. He was a Gaul, of the race of the Insubrians, who were settled in Upper Italy. He was brought to Rome, probably about 194 B.C., as a prisoner of war. He was set free by one of the Caecilii, became very intimate with Ennius, and died not long after him, B.C. 166. It was long before he could obtain a footing on the stage; but, this once achieved, he won a considerable reputation, and was numbered among the masters of his craft. The influence of Ennius seems to have been apparent in the comparative care and regularity with which his pieces were constructed. Cicero, however, finds fault with his defective Latinity; and we must therefore infer that, being of Gaulish extraction, he never succeeded in fully mastering the niceties of colloquial Latin. The titles of some forty of his plays have survived; the contents he mostly borrowed from Menander.
CAELIUS Marcus Coelius Rufus, a Roman orator, born 82 B.C. He was a man of great gifts, but dissolute life, as even his advocate Cicero was forced to admit in the speech which he made in his defence. He belonged originally to the party of the optimates; but on the outbreak of the Civil War, attached himself to Caesar; then, thinking himself slighted by the latter, he tried, during his praetorship, to stir up disorder in Rome. He was deprived of his office by the senate, fled from Rome, and, in the year 48 B.C., attempted to excite a rising in Lower Italy, in which he met with a violent death. According to Cicero, his strong point as an orator was his power of haranguing the people; in the courts he shone mostly when on the side of the prosecution. His style was, if Cicero may be believed, brilliant, dignified, and witty. Several of his letters to Cicero are preserved in the eighth book of Cicero's Epistuloe ad Familiares. They constitute an important contribution to the history of the time.
CAELIUS Coelius Antipater ; see ANNALISTS.
CAENEUS The son of Elatus and Hippia, one of the Lapithae of Gyrton in Thessaly. The story was that he was originally a girl named Caenis (Kainis), whom her lover Poseidon changed, at her own request, into a man, and at the same time rendered her invulnerable. Caeneus took part in the Argonautic expedition and the Calydonian boar-hunt. At the marriage of Pirithous, the Centaurs, finding him invulnerable, crushed him to death with the trunks of trees, and he was afterwards changed into a bird. (See PIRITHOUS.)
CAESAR Julius Caesar was born in 102 or 100 B.C., and was assassinated on March 15th, B.C. 44. He was famous no less as an orator and writer than as a general and statesman. Endowed with extraordinary natural gifts, he received a careful education under the superintendence of his mother Aurelia. In B.C. 77 he came forward as the public accuser of Dolabella, and entered the lists against the most celebrated advocates of the day, Cotta and Hortensius. From that time his fame was established as that of an advocate of the first rank. The faculties of which he bad given evidence he cultivated to their highest point under the tuition of the rhetorician Molo in Rhodes, and attained such success, that his contemporaries regarded him as an orator second only to Cicero. Indeed, Cicero himself fully recognizes his genius, awarding especial praise to the elegance and purity of his Latin. Caesar, however, left but few speeches in a finished state, and these have not come down to us. A number of writings give evidence of the many-sidedness of his genius and literary activity, but these are also lost. There were poems, which never attained much reputation, including, besides boyish effusions, some verses on his journey to Spain in B.C. 46. A treatise on Latin accidence, dedicated to Cicero, and entitled De Analogia, was written during his march across the Alps to his army in Gaul. The Anticatones, composed in his Spanish camp before the battle of Munda in B.C. 45, was a reply to Cicero's panegyric on Cato of Utica. A treatise on astronomy, De Astris, had probably some connection with the reform of the calendar introduced by him, as Pontifex Maximus, in B.C. 45. His two great works have, however, survived. These are his Commentarii de Bello Gallico, 58-52 B.C., in seven books, and his Commentarii de Bello Civili, 49-48 B.C., in three books. The former was written down rapidly, at the end of 52 and begining of 51, in his winter quarters before Bibracte. The latter was probably composed in Spain after the conquest of the Pompeians in 45. The history of the Gallic War was completed after Caesar's death by Aulus Hirtius. This writer added an eighth book, which included the last rising of the Gauls in 51, and the events of the year 50 which preceded the Civil War. The book, as we now have it, is unfinished. There are three other anonymous books which continue the history of the Civil War. The Bellum Alexandrinum (War in Alexandria) is perhaps from the hand of Hirtius. The Bellum Africum (War in Africa) is written in a pompous and affected style [and has recently been assigned, but without sufficient reason, to Asinius Polliol. The Bellum Hispanum (Spanish War), is to be attributed to two different authors. Its style is rough, and shows that the writer was not an educated man.
CAESAR was for centuries the cognomen of the ancient patrician family of the Iulii. From the dictator Gains Iulius Caesar it passed to his adopted son Octavianus, the founder of the Roman empire, and was assumed by all the male members of the Julian dynasty, including the emperor. After this dynasty had died out, all the male members of the subsequent dynasties assumed it, to show that they belonged to the imperial house. But after the death of Hadrian in 138 A.D., the title of Caesar was only assumed by the princes whom the emperors had named as their successors, or chosen to be their colleagues in the government.
CAESIUS BASSUS A Latin poet, a friend of Persius the satirist, whose book he edited. He is said to have perished during the eruption of Vesuvius in 79 A.D. He had a high reputation in his day as a lyric poet, and is said to have composed a didactic poem on metre. There is a considerable fragment in prose on the same subject which bears the name of Caesius Bassus, but this is perhaps from a prose version of the poetical treatise.
CALAIS The Boreadae, or sons of Boreas and Orithyia. They were both winged heroes, and took part in the Argonautic expedition. Coming in the course of the enterprise to Salmydessus, they Set free Phineus, the husband of their sister Cleopatra, from the Harpies, chasing them through the air on their wings (see PHINEUS). According to one story, they perished on this occasion; according to another, they were slain afterwards by Heraclies on the island of Tenos, on their return from the funeral games of Pellas (see ACASTUS). This was in retribution for the counsel which they bad given to the Argonauts on the coast of Mysia, to leave Heracles behind. Their graves and monuments were shown in Tenos. One of the pillars was said to move when the north wind blew.
CALAMIS A Greek artist, who flourished at Athens about 470 B.C. He worked in marble and metal, as well as gold and ivory, and was master of sculpture in all its branches, from the chiselling of small silver vessels to the execution of colossal statues in bronze. His Apollo, at Apollonia in Pontus, was 120 feet high. This statue was carried away to Rome by Lucullus, and set up on the Capitol. We hear of statues of the gods and heroic women from his hand, as well as of men on horseback and four-horsed chariots. His horses are said to have been unsurpassed. His female figures, if we may believe the ancient critics, were cbaracterized by antique harshness and severity, but were relieved by a touch of grace and delicacy.
CALATHUS See VESSELS.
CALCEUS A shoe, part of the regular Roman dress, and usually worn in public. Each order, and every gens, had its particular kind of calceus. The patricians wore a mulleus or calceus patricius. This was a shoe of red leather with a high sole, like that of the cothurnus. The leather passed round the back of the heel, where it was furnished with small hooks, to which the straps were fastened. It was originally a part of the royal dress, and was afterwards worn by generals on the occasion of a triumph. In later times, with the rest of the triumphal costume, it became a part of the dress of the consuls. In the second rank came the calceus senatorius, or shoe worn by senators. This was black, and tied round the leg by four straps. In the case of patricians it was ornamented by a crescent-shaped clasp. The calceus of the equites, and of ordinary citizens, was also black. The latter was called pero ; it rose as high as the ankle, and was fastened with a simple tie.
CALCHAS Son of Thestor of Mycenae. Calchas was the celebrated seer who accompanied the Greeks on their expedition against Troy. Homer calls him the best of soothsayers, who knew the past, the present, and the future. Before the fleet started from Aulis, Calchas predicted that the Trojan war would last ten years. His own death (so ran the prophecy) was to occur whenever he met a wiser seer than himself. After the Trojan war he came to the island of Claros, where, in the sacred precincts of Apollo, he fell in with the soothsayer Mopsus, who beat him in a match of guessing riddles. [See MOPSUS (2)]. Calchas died of grief, or, according to another story, took away his own life. A temple was erected to him in Apulia, where the votaries lay down to sleep on sheepskins, and received oracles in their sleep.
CALENDAE See CALENDAR.
CALENDAR Greek. The Greek year consisted of twelve months, some "full"--i.e. of 30 days each-the others "hollow" or incomplete, of 29 days each. This made up a lunar year of 354 days, 11 days short of the solar year. To maintain some correspondence between the lunar and solar years, and to provide at least for the festivals of the seasons always occurring at the right time of year, the Athenians early resorted to the method of intercalation. A space of time was taken which included as many days as would exactly make up eight solar years, and could easily be distributed among the same number of lunar years. This space of time was called a "great year." Then in every 3rd, 6th,and 8th year a month of 29 or 30 days was inserted, so that the years in question consisted each of 383 or 384 days. This system. was introduced at Athens by Solon. The period of eight years was sometimes called ennaeteris, or a period of nine years, because it began again with every 9th year; some times oktaeteris, or space of eight years. For this the astronomers, of whom Meton in the Periclean age may be taken as a representative, substituted a more accurate system, which was afterwards adopted in Athens and other cities as a correction of the old calendar. This was the enneakaidekaeteris of 19 years. The alternate "full" and "hollow " months were divided into three decades, consisting of 10 or 9 days each as the case might be. The days of the last decade were counted from more to less to correspond with the waning of the moon. Thus the 21st of the month was called the 10th of the waning moon, the 22nd the 9th, the 23rd the 8th, and so on. The reckoning of the year, with the order and names of the months, differed more or less in different states, the only common point being the names of the months, which were almost without exception taken from the chief festivals celebrated in them. The Athenians and the other Ionians began their year with the first new moon after the summer solstice, the Dorians with the autumnal equinox, the Bceotians and other Aeolians with the winter solstice. The Attic months are as follows: 1. Hekatombaion (July-August); 2. Metageitnion (August-September); 3. Boedromion (September-October); 4. Pyanepsion (October- November); 5. Maimakterion (November - December); 6. Poseideon (December-January); 7. Gamelion (January-February); 8. Anthesterion (February-March); 9. Elaphebolion (March-April); 10. Munychion (April-May); 11. Thargelion (May-June); 12. Skeirophorion (June-July). The intercalary month was a second Poseideon inserted in the middle of the year. The official system of numbering the years differed also very much in the various states. The years received their names from the magistrates, sometimes secular, sometimes spiritual. (See EPONYMUS.) Historical chronology was first computed according to Olympiads, beginning B.C. 776, by the historian Timaeus in the 3rd century B.C.
CALENDAR The Roman year was supposed to have consisted, under Romulus, of 10 months, four full ones of 31 days (March, May, July and October), and six "hollow" of 30 days (April, June, August, September, November, December). But, as a space of 304 days makes up neither a solar nor a lunar year, it is difficult to understand the so-called "year of Romulus." King Numa was usually supposed to have introduced the year of 12 months by adding January and February at the end; for the Roman year, it must be remembered, began originally with March. On this system every month except February had an odd number of days: March 31, April 29, May 31, June 29, Quintilis 31, Sextilis 29, September 29, October 31, November 29, December 29, January 29, February 28. Numa is also credited with the attempt to square this lunar year of 355 days with the solar year of 365; but how he did it is not certainly known. The Decemviri in 450 B.C. probably introduced the system of adjustment afterwards in use. According to this a cycle of four years was taken, in the second year of which an intercalary month (mensis mercedonius) of 23 days was inserted between the 24th and 25th of February, and in the fourth year a month of 22 days between the 23rd and 24th February. Thus the period of 4 years amounted to 1465 days. But this gave the year an average of 366 1/4 days, or one day too many, so that a special rectification was necessary from time to time. This was probably carried out by the omission of an intercalary month. It was the business of the Pontifices to keep the calendar in order by regular intercalation; but, partly from carelessness, partly from political motives, they made insertions and omissions so incorrectly as to bring the calendar into complete disorder, and destroy the correspondence between the months and the seasons. The mischief was finally remedied by Caesar, with the assistance of the mathematician Sosigenes. To bring the calendar into correspondence with the seasons, the year 46 B.C. was lengthened so as to consist of 15 months, or 415 days, and the calendar known as the Julian was introduced on the 1st January, 45 B.C. This calendar is founded simply on the solar year, which is well known to be a discovery of the Egyptians. Caeesar fixed this year to 365 1/4 days, which is correct within a few Minutes. After this the ordinary year consisted of 365 days, divided into 12 months, with the names still in use. Every fourth year had 366 days, a day being inserted at the end of February. The Julian calendar maintained its ground till 1582, when Pope Gregory XIII corrected the trifling error which still attached to it. The old names of the months were retained with two exceptions, that of Quintilis, which, in honour of Caesar, was called Iulius, and that of Sextilis, which in 8 B.C. Was called Augustus in honour of the emperor. The old divisionsof the lunar month were also retained for convenience of dating. These were the Kalendae, marking the first appearance of the new moon; the Nonoe, marking the first quarter ; the Idus, marking the full moon. Kalendae> means properly the day of summoning, from calare, to summon. The Pontifex was bound to observe the first phase, and to make his announcement to the Rex Sacrorum, who then summoned the people to the Capitol, in front of the Curia Calabra, so called from calare. Here he offered sacrifice, and announced that the first quarter would begin on the 5th or 7th day (inclusive) as the case might be. This day was called Nonae, as (according to Roman calculation) the 9th day before the full moon, and fell in March, May, July and October on the 7th, in the other months on the 5th. The appearance of the full moon was called Idus (probably connected with the Etruscan word iduare, to divide), because it divided the month in the middle. The days of the month were counted backwards, in the first half of the month from the Nones and Ides, in the last half from the Kalends of the following month. The Romans also had a week called internundinum, or the interval between two nundinae. It consisted of eight days, and, like our weeks, could be divided between two months or two years. (For further details see FASTI.) After the establishment of the Republic the Romans named their years after the consuls, a custom which was maintained down to the reign of Justinian (541 A.D.). After the time of Augustus it became the practice in literature to date events from the foundation of Rome, which took place according to Varro in 753, according to Cato in 751 B.C. The Day. The Greeks reckoned the civil day from sunset to sunset, the Romans (like ourselves) from midnight to midnight. The natural day was reckoned by both as lasting from sunrise to sunset. The divisions of the day were for a long time made on no common principle. It was for military purposes that the Romans first hit on such a principle, dividing the night during service into four equal watches (vigiliae). Corresponding to this we find another division (probably calculated immediately for the courts of justice) into mane (sunrise to 9 or 10), forenoon (ad meridiem), afternoon (de meridie) until 3 or 4, and evening (suprema) from thence till sunset. After the introduction of sun-dials and waterclocks the day and night were divided each into 12 hours; but the division was founded on the varying length of the day, so that each hour of the day was longer, and conversely each hour of the night shorter, in summer than in winter.
CALIGA A boot with large nails in the sole, worn in ancient Italy by huntsmen, waggoners, and peasants, and, during the imperial period, common soldiers.
CALLICRATES A Greek architect who, together with Ictinus, built the Parthenon (q.v.).
CALLIMACHUS A Greek scholar and poet, the chief representative of the Alexandrian school. He was the son of Battus, and thus sprung from the noble family of the Battiadae. He at first gave his lectures in a suburb of Alexandria; but was afterwards summoned by Ptolemy Philadelphus to the Museum there and in about 260 B.C. was made president of the library. He held this office till his death, which took place about 240 B.C. He (did a great service to literature by sifting and cataloguing the numerous books collected at Alexandria. The results of his labours were published in his great work called Pinakes, or "Tablets." This contained 120 books, and was a catalogue, arranged in chronological order, of the works contained in the library, with observations on their genuineness, an indication of the first and last word in each book, and a note of its bulk. This work laid the foundation of a critical study of Greek literature. 800 works, partly in prose, partly in verse, were attributed altogether to Callimachus; but it is to be observed that he avoided, on principle, the composition of long poems, so as to be able to give more thought to the artistic elaboration of details. The essence of Callimachus' verse is art and learning, not poetic genius in the real sense. Indeed, some of his compositions had a directly learned object; the Aitia, or "Causes," for instance. This was a collection of elegiac poems in four books, treating, with great erudition, of the foundation of cities, the origin of religious ceremonies, and the like. Through his writings, as well as through his oral instruction, Callimachus exercised an immense influence, not only on the course of learning, but on the poetical tendencies of the Alexandrian school. Among his pupils were the most celebrated savants of the time, Eratosthenes, Aristophanes of Byzantium, Apollonius of Rhodes, and others. Of his writings only a very few have survived in a complete state: these are, six hymns, five of which are in epic and one in elegiac form, and sixty-four epigrams. The hymns, both in their language and their matter, attest the learned taste of their author. His elegy, entitled the Coma Berenices, or "Lock of Berenice," is imitated by Catullus in one of his remaining pieces. Ovid, in the twentieth of his Heroides, as well as in his Ibis, took poems of Callimachus for his models. Indeed, the Romans generally set a very high value on his elegies, and liked to imitate them. Of his other works in prose and poetry-among the latter may be mentioned a very popular epic called Hecate--only fragments have survived.
CALLIMACHUS A Greek artist, who flourished in the second half of the 5th century B.C. He was the invento of the Corinthian order of pillar, and the art of boring marble is also attributed to him, though perhaps he did no more than bring it to perfection. The ancient critics represent him as unwearied in polishing and perfecting his work; indeed, they allege that his productions lost something through their excessive refinement and purity. One of his celebrated works was the golden chandelier in the Erechtheum at Athens.
CALLINUS the creator of the Greek political elegy, was a native of Ephesus, and flourished, probably, about 700 B.C., at the time when the kings of Lydia were harassing the Greek colonies of Asia Minor by constant wars. One elegy from his hand has survived, in which, in a simple and manly tone, he endeavours to kindle the degenerate youth of his fatherland to courage and patriotism.
CALLIOPE See MUSES.
CALLISTO A nymph, the daughter of the Arcadian Lycaon, and a companion of Artemis. She became, by Zeus, the mother of Arcas, the ancestor of the Arcadians. She was'turned into a bear, according to one account by the jealous Hera, according to another by Zeus, who was anxious to protect her from Hera's wrath. In this shape she was slain by Artemis, and set among the constellations by Zeus under the title of the She-Bear. There was another story, according to which Callisto's son was intending to slay his transformed mother while hunting; upon which Zeus set him in the sky under the name of Arcturus (Arktouros), the Watcher of the Bear, and his mother under the name of Arctus (Arktos), the She-Bear. As the stars bearing these names never set, Homer describes them as the only ones which have no share in the bath of the ocean. Later poets, accordingly, invented the further story that Tethys, wishing to gratify Hera, refused to receive her former rival into her waters.
CALLISTRATUS A Greek rhetorician, who probably flourished in the 3rd century A.D. He was the author of descriptions of fourteen statues of celebrated artists, Scopas, for instance, Praxiteles, and Lysippus, written after the manner of Philostratus. His style is dry and affected, and he gives the reader no real insight into the qualities of the masterpieces which he attempts to describe.
CALLYNTERIA were the names given to the two chief days of a service of atonement held at Athens from the 19th to the 25th of Thargelion (or May-June). The Erecththeum, or sanctuary of Athene of the stronghold, was cleansed, the ancient wooden image of the goddess was unclothed, the garments washed and the image itself purified. These duties were performed, with mysterious rites, by the family of the Praxiegidae, with the aid of certain women called Plyntrides. The Plynteria, or day on which the image was washed, was an unlucky day, on which no public business was transacted. The ceremonies would seem originally to have been intended to commemorate the season of the year and the ripening of the corn and fruit, for which the votaries of the powerful goddess desired to secure her favour.
CALPIS See VESSELS.
CALPURNIUS Titus Calpurnius Siculus, a Roman poet, who flourished in the middle of the 1st Century A.D. At the beginning of Nero's reign he wrote seven Eclogoe, or bucolic poems, which are somewhat servile imitations of Theocritus and Vergil. The language is declamatory, but the laws of metre are strictly observed. The poet was poor, and wished his writings to be brought under the notice of the young emperor, through the instrumentality of a personage high in favour at court. This individual appears under the name of Meliboeus, and has sometimes been supposed to have been the philosopher Seneca, sometimes the Piso who was executed in 65 A.D. as the leader of a conspiracy against Nero. Calpurnius lavishes the most fulsome praises upon the emperor. Four of the Eclogoe, which were formerly attributed to Calpurnius, are now known to have been written by Nemesianus, who not only imitates Calpurnius, but plagiarizes from him.
CALPURNIUS Calpurnius Flaccus, a Latin rhetorician of uncertain date, under whose name fifty-one school-boy harangues, or rather extracts from them, have come down to us.
CALPURNIUS Calpurnius Piso Frugi. See ANNALISTS.
CALUMUNIA The Latin word for slander. It was technically applied to false accusations. The falsely accused person, if acquitted, had the right of accusing the prosecutor in his turn on the charge of calumnia before the same jury. In civil cases the penalty was a pecuniary fine in; criminal cases the calumniator lost his right to appear again as a prosecutor, and in early times was branded on the forehead with a K.
CALYDONIAN Hunt. See MELEAGER (1) and CENEUS.
CALYPSO A nymph, the daughter of Atlas, who dwelt on the island of Ogygia, where she gave a friendly welcome to Odysseus, whom she kept with her for seven years. (See ODYSSEUS.)
CAMEOS and The Gonzaga Cameo. See GEMS
CAMILLI AND CAMILLAE The Latin name for the boys and girls who attended on the priests and priestesses during the performance of their religious functions. It was necessary that they should be born of free parents, and have both parents living. These attendants were especially attached to the Flamen Dialis, and his wife the Flaminica, and also to the Curiones. The priests generally brought up their own children, by preference, for this service, to teach them their duties, and secure them a succession to the priestly office.
CAMPUS MARTIUS A plain lying to the north of Rome, outside the Pomerium, between the Tiber, the Quirinal and the Capitoline Hills. (See POMERIUM.) During the regal period it was part of the property of the Crown, and, after the expulsion of the kings, was dedicated to Mars. The northern part, on the banks of the Tiber, served as an exercise-ground for the Roman youth for athletics, riding, or military drill. The smaller part, next to the city, was used for the meetings of the Comitia Centuriata, and for holding the lustrum. In the midst of it stood an altar to Mars, which formed the centre of the ceremony of the lustrum, and of some other festivals held on the spot in honour of that deity. (See LUSTRUM.) Until the end of the republican age there was only one building on this part of the Campus, the Villa Publica. This was the residence assigned to foreign ambassadors and Roman generals on their return from war, to whom the senate granted audiences in the neighbouring temple of Bellona. But in B.C. 55 Pompeius erected in the Campus the first stone theatre built in Rome, with a great colonnade adjoining it. Here too Julius Caesar commenced his marble saepta, or inclosures for the Comitia Centuriate, with a great colonnade surrounding the ovile. (See COMITIA.) These were completed by Agrippa in 27 B.C. In B.C. 28, Octavianus Caesar added the Mausoleum, or hereditary burial-place of the Caesars, and Agrippa the Pantheon and the first Thermoe or Baths. Under the succeeding emperors a number of buildings rose here; for instance, Domitian's Race-course (Stadium) and Odeum. The rest of the Campus was left free for gymnastic and military exercises, the grounds being magnificently decorated with statues and colonnades. The altar survived until the last days of ancient Rome.
CANDELABRUM A lamp furnished with a point, on which a taper (candela) was fixed. (See LIGHTING.) As the use of lamps became more common, the word candelabrum was transferred to the wooden or metal support, usually made up of a base, a tall thin shaft, and a disc (discus), on which the lamp was set up to illuminate a large room. There were other forms of candelabra, notably the lampadarium or "lamp-bearer" (see cut, p. 114). This had no disc, but a number of arms, as many as the lamps it was intended to carry. Other candelabra had an apparatus for raising and lowering the lamps. The shaft was hollow, and contained a movable rod, supporting the disc or the arms, which could be fixed at any required height by bolts passed through it. Like lamps, candelabra were made in the greatest possible variety of forms, and ornamented in a number of different ways, especially by figures in relief. Besides the portable candelabra intended for common use, and set on a table or on the ground, there were large and heavy ones, shaped like pillars, and set up on fixed pedestals as ornaments for temples and palaces (see cut, p. 114).
CANDIDATUS The Latin term for a competitor for a public office. He was so called from the peculiar dress in which he usually showed himself to the people in the Forum. This was the toga candida, a new toga whitened with chalk. No one could appear as a candidatus unless his name had been given in to, and accepted by, the authorities presiding over the election.
CANEON See VESSELS.
CANEPHORI "basket-bearers." The title of certain maidens belong ing to the first families at Athens, whose duty it was to carry baskets containing consecrated furniture, on their heads, at the solemn processions, particularly at the Panathenaea. The graceful attitude made the figure of a canephoros a favourite one with sculptors. Such figures were often employed by architects as supports for the entablatures of temples. The Erechtheum on the Acropolis at Athens is an example. (See CARYATIDES.)
CAPANEUS One of the Seven against Thebes who was struck by lightning during the assault upon the city. He was climbing the wall, and was boasting that not even the lightning of Zeus would scare him away. During the burning of his body on the funeral pyre, his wife Evadne threw herself into the flames. His son was Sthenelus, the charioteer of Diomedes.
CAPELIUM See INNS.
CAPER A Latin scholar of some, note, who flourished in the 2nd century A.D., and whose writings were frequently used and quoted by the later grammarians. Only two small treatises bearing his name have come down to us, the De Orthographia ("On Orthography") and De Verbis Dubiis ("On Irregular Words"); but these are only meagre extracts from the original works.
CAPITOLINUS See HISTORLE AUGUSTAe SCRIPTORES.
CAPITOLIUM The southern summit of the Capitoline Hill at Rome, separated from the arx or northern summit by a saddle, on which were the asylum and the temple of Veiovis. The Capitol was approached by a road mounting in several zig-zags from the Forum. On the highest point of the southern top was the temple of Jupiter Optimus Maximus, begun by the Tarquins, but not finished till the first year of the Republic (509 B.C.). The temple was quadrangular and nearly square, with three rows of columns in front, six in each row, and four columns on each side. They were in the Doric, or rather the Tuscan, style. The interior was divided by parallel walls into three cellae or chambers. The central chamber was dedicated to Jupiter, and contained a statue of the god in terra-cotta. The senate sometimes held its sittings here, particularly at the opening of the year, and on occasions when war was declared. The right-hand chamber was sacred to Minerva, the left-hand to Juno. The entablature was entirely constructed of wood; the pediment was of terra-cotta, as was the quadriga or four-horsed chariot, with the figure of the god, above. After the Third Punie War the entablature was gilded. In 83 B.C. the whole temple was burnt down to the vaults in which the Sibylline books and other consecrated objects were preserved. Sulla rebuilt the structure strictly on the lines of the old one, though with much greater splendour in detail; but the new temple was not consecrated till 69 B.C. A statue of Jupiter in gold and ivory, on the model of the Olympian Zeus, by Apollonius, was substituted for the old image of terra-cotta. A hundred years later the building was again burnt down, in the civil war of Vitellius and Vespasian. Vespasian restored it, but the new structure was again destroyed by fire in 80 A.D. In 82 Domitian erected a new temple, a Corinthian hexastylos, which survived unhurt till the 5th century A.D. This was gradually destroyed, partly by the invading barbarians who plundered it, and partly in the dissensions of the Middle Ages. The Palazzo Caffarelli now stands upon its foundation.
CAPROTINA A Roman epithet of Juno. A special feast, called the Nonae Caprotinae, was celebrated in her honour on the Nones of Quintilis, or 7th of July. In this celebration female slaves took a considerable part. The festival was connected with another, called Poplifugium, or the "Flight of the People," held on the 5th of July. Thus a historical basis was given to it, though the true origin of both festivals had been probably forgotten. After their defeat by the Gauls, the Romans were conquered and put to flight by a sudden attack of their neighbours, the Latins, who demanded the surrender of a large number of girls and widows. Thereupon, at the suggestion of a girl called Tutula (or Philotis), the female slaves disguised themselves as Roman ladies, went into the enemy's camp, and contrived to make the enemy drunk, while Tutula, climbing a wild fig-tree, gave the signal for the Romans to attack by holding up a torch. The Poplifugia were celebrated by a mimic flight. On the 7th July, the female slaves went in procession to the fig-tree, where they carried on all kinds of sports with the assembled multitude. Besides this, there was a sacrifice and a festal meal at the tree, and on the next day a thanksgiving, celebrated by the pontifices.
CAPYS See DARDANUS and ANCHISES.
CARCHESIUM See VESSELS.
CARDEA The tutelary goddess of hinges, in other words, of family life, among the Romans. She was supposed to ward off all the noxious influences of evil spirits, especially of the Strigae, who were believed to suck the blood of children by night. It is doubtful whether she is to be identified with the goddess Carna, who is said to have taken the larger organs of the body--heart, lungs and liver--under her especial protection. Carna had a shrine on the Caelian Hill, in Rome, and a festival on the 1st of June, at which they ate beans and bacon, and made offerings of them to the goddess.
CARMENTA OR CARMENTIS An ancient Italian goddess of prophecy, who protected women in child-birth. In Rome she had a priest attached to her, the flamen Carmentalis, and a shrine near the gate under the Capitol, named after her the porta Carmentalis. On this spot the Roman matrons celebrated in her honour the festival of the Carmentalia, the flamen and pontifex assisting. Two Carmentes, called Porrima or Antevorta, and Postvorta, were worshipped as her sisters and attendants. These names were sometimes explained with reference to childbirth, sometimes as indicating the power of the goddess of fate to look into the fast and future. In the legend of the foundation of Rome Carmenta appears as the prophetic mother, or wife, of the Arcadian stranger Evander.
CARNEA A festival celebrated in honour of Apollo Carneus ("the protector of flocks") as early as the time of the immigration of the Dorians. In keeping up the celebration, the Dorians characteristically gave it a warlike colour, by transforming their original pastoral deity into the god of their fighting army. The Carnea lasted nine days, from the 7th to the 15th of the month Carneus (August-September). The proceedings symbolized the life of soldiers in camp. In every three phratriae or obae, nine places were set apart, on which tents or booths were put up. In these tents nine men had their meals in common. All ordinary proceedings were carried on at the word of command, given out by a herald. One part of the festival recalled its originally rural character. This was a race, in which one of the runners, supposed to symbolize the blessings of harvest, started in advance, uttering prayers for the city. The others, called "vintage - runners," pursued him, and if they overtook him, the occurrence was taken as a good omen, if they failed, as a bad one. After the twenty-sixth Olympiad (676 B.C. a musical contest was added, at which the most celebrated artists in all Greece were accustomed to com- pete. The first artist who sang at this contest was Terpander.
CARYATIDES A technical term of Greek architecture. Caryatides were female statues clothed in long drapery, used instead of shafts, or columns, to support the entablature of a temple (see cut). The name properly means "maidens of Caryae (Karyai)," a Spartan town on the Arcadian frontier. Here it was the custom for bands of girls to perform their country dances at the yearly festivals of Artemis Karyatis. In doing so they sometimes assumed the attitude which suggested the form adopted by the artists in the statues mentioned above. (See also CANEPHORI.)
CASSANDRA In Homer Cassandra is the fairest of the daughters of Priam and Hecuba. For the promise of her love, Apollo conferred upon her the gift of prophecy; she broke her word, and the god punished her by letting her retain the gift, but depriving her of the power of making her hearers believe her. Her utterances were therefore laughed to scorn as the ravings of a mad woman. It was in vain that, at the birth of Paris, she advised that he should be put to death, and that, when Helen came to Troy, she prophesied the destruction of the city. When the city was taken, she was dragged by Ajax the son of Oileus from the altar of Athene, at which she had taken refuge; but Agamemnon rescued her and took her as his slave to Mycenae. Here she was slain by Olytaemnestra when Agamemnon was murdered. She was worshipped with Apollo in several places under the name of Alexandra.
CASSIODORUS SENATOR was born in Bruttium, about 480 A.D. He belonged to an old Roman family which had, particularly in the three preceding generations, distinguished itself in the public service. His father stood in high favour with Theodoric, who had an equal regard for his talented and highly educated son, Cassiodorus Senator. On account of his trustworthiness and ability as a statesman, the younger Cassiodorus was appointed to the highest offices by Theodoric and his successors. He was consul A.D. 514, and four times praefectus. For a period of nearly forty years he enjoyed an active and successful career in the public administration, notably as Theodoric's private secretary. After the fall of Vitiges in 540, Cassiodorus retired to the monastery of Vivarium (Vivarese), which he had founded on his estates in Bruttium. Here he passed the rest of his life in religious exercises and literary labour. He died about 575. Among the works which he composed during his career as a statesman, we have a universal history called Chronica, from Adam down to the year when it was written. This consists mainly of a catalogue of the Roman consuls, and is the longest of all the lists which have come down to us. Another work of his which has survived is the Variae (Epistulae) in twelve books. This is a collection of imperial rescripts, and has considerable historical importance. These recripts he made out, partly in the name of Theodoric and his successors, partly in his own name as praefectus. The book likewise contains a collection of formularies for decrees of nomination. His Gothic history, in twelve books, is only preserved in extracts, and in the paraphrase of Jordanes. The chief aim of his monastic life was a noble one. He hoped to make the monasteries an asylum of knowledge, in which the literature of classical antiquity and of the Christian age might be collected. The number of books was to be increased by copyists, and the clergy were to gain their necessary education by studying them. The libraries and schools of the monasteries in succeeding centuries were ultimately formed upon the model which he set up. Besides a number of theological writings, he composed, in about 544 A.D., a sort of Encyclopaedia, in four books, for the instruction of his monks. This is the "Instructions in Sacred and Profane Literature" (Institutiones Divinarum et Saecularium Litterarum). The first part is an introduction to the study of theology, the second a sketch of the seven liberal arts. Finally, in his ninety-third year, he compiled a treatise De Orthographia or on Orthography.
CASSIOPEA See ANDROMEDA.
CASSIUS Cassius Hemina. See ANNALISTS.
CASSIUS See DIO CASSIUS.
CASTALIA A nymph, the daughter of the river-god Achelous. Pursued by Apollo, she threw herself into a spring on Mount Parnassus, which took its name after her. The spring was consecrated to Apollo and the Muses, and it was in its water that the pilgrims to the neighbouring shrine of Delphi purified themselves. The Roman poets indulged in the fiction that it conferred poetic inspiration.
CASTOR See DIOSCURI.
CASTRA A Roman camp, fortified with a rampart and ditch, outside of which a Roman army never spent a single night. It was marked out on a place selected by officers detached for the purpose, generally on the spur of a hill. The same plan was always observed, and the divisions indicated by coloured flags and lances, so that the divisions of the army, as they came in, could find their places at once. In the middle of the 2nd century B.C., according to the account of Polybius [vi 27], the plan of a camp for a consular army of two legions, with the proper contingent of Italian allies, and its auxiliary troops, was as follows (see Plan). The camp was square, its front being on the side furthest from the enemy. It had two main roads through it. (1) The via principalis, 100 feet wide, which divided it into a front part amounting to about two-thirds of the whole, and a back part, turned toward the enemy. This road ended at two gates, the porta rincipalis dextra, and the porta principalis sinistra. (2) The via praetoria, which cut the via principalis at right angles, and divided the whole length of the camp into two parts. This road was 50 feet in width, and ended in two gates, the porta decumana in front, and the porta praetoria on the side opening towards the enemy. In the front part were encamped the two legions, with their allied contingents. They lay in three double rows of tents on each side of the via praetoria, which made a right angle with the via principalis. Its whole length was divided by roads 60 feet in width, while across it, from one lateral rampart to the other, ran the via quintana. The front side of the rows of tents was turned towards the intervening roads. Starting from the via praetoria, the first two lines of tents on each side contained the cavalry and infantry of one legion each, while the third row, lying nearest to the rampart, contained the cavalry and infantry of the allied contingents. In the hinder part of the camp, directly upon the via principalis, and on both sides of the via praetoria, were the tents of the twelve military tribunes, opposite the four ranks of the legions. On both sides were the tents of the praefecti of the allied contingents, placed in the same way opposite those of the troops under their command. Then followed the headquarters, or praetorium, a space 200 feet square, intersected by the via praetoria. In this was the general's tent (tabernaculum); in front was the altar on which the general sacrificed, on the left the augurale for taking the auspices, and on the right the tribunal. This was a bank of earth covered with turf, on which the general took his stand when addressing the troops, or administering justice. Right of the praetorium was the quaeestorium, containing the quarters of the paymasters, and the train of artillery. On the left was the forum, a meeting place for the soldiers. Between these spaces and the lateral ramparts were the tents of the select troops who composed the body-guard of the general. Those of the cavalry had their front turned inwards, while those of the infantry were turned towards the wall. The tents of the picked allied troops occupied the hinder part of the camp, which was bounded by a cross road 100 feet in breadth. The tents of the cavalry looked inwards, those of the infantry towards the rampart. The auxiliary troops were posted at the two angles of this spare. The rampart was divided from the tents by an open space 200 feet in width. This was specially intended to facilitate the march of the troops at their entrance and exit. The construction of the fortifications always began before the general's tent was pitched. The legionaries constructed the rampart and ditch in front and rear, while the allies did the same on either side. The stakes required for the formation of an abattis on the outer side of the wall were carried by the soldiers themselves on the march. The whole work was carried on under arms. The watches (excubiae and vigilae) were kept with great strictness both by day and night. The vigiliae, or night-watches, were relieved four times, the trumpet sounding on each occasion. The posts of each night-watch were inspected by four Roman equites. The password for the night was given by the general. Each gate was guarded by outposts of infantry and cavalry, the light-armed troops (velites) being also distributed as sentries along the ramparts. When the camp was to break up, three signals were given; at the first, the tents were taken down and packed up; at the second, they were put upon beasts of burden and in wagons, and at the third the army began its march. After the time of Polybius the Roman military system underwent many changes, which involved alterations in the arrangements of the camp, but we have no trustworthy information on this subject in detail until the beginning of the 2nd century A.D. The treatise of one Hyginus on castrametation gives the following statements as to the practice of his time. The ordinary form of a camp was that of a rectangle, the length of which was about a third part greater than the breadth. In former times the legions were posted inside the camp; but now, being regarded as the most trustworthy troops, they were encamped along the whole line of ramparts, the width of which was now limited to 60 feet. They were separated from the interior of the camp by a road 30 feet wide (via sagularis), running parallel to the line of ramparts. The interior was now divided, not into two, but into three main sections. The midmost of these lay between the via principalis, which was 60, and the via quintana, which was 40 feet wide. It was occupied by the praetorium and the troops of the guard, and was called the wing of the praetorium (latera praetorii). The auxiliary troops were stationed in what was now the front part, or praetentura, between the via principalis and the porta praetoria, and the rear, or retentura, between the via quintana and the porta decumana. The via praetoria, which was also 60 feet wide, led only from the praetorium and the forum in front of it to the porta praetoria, as at this time the quaestorium was situated between the porta decumana and the praetorium. The general superintendence of the arrangements was, during the imperial period, in the hands of the praefectus castrorum. (See PRAeFECTUS.)
CATELEPTON The title of a collection of short poems attributed in antiquity to Vergil. (See VERGIL.)
CATO The earliest important representative of Latin prose, and an ardent champion of Roman national feeling in life as in literature. He was born 234 B.C., at Tusculum, and passed his youth in a laborious life in the country. At the age of seventeen he entered the army, and fought with distinction in the Haunibalic war in Italy, Sicily and Africa. He was elected quaestor in 204, aedile in 199, and praetor in 198 B.C., when he administered the province of Sardinia. He attained the consulship in B.C. 195. As proconsul he was so successful in the measures he adopted for the subjugation of the province of Spain, that he was honoured with a triumph on his return. Four years later, in the capacity of legatus, he dealt the decisive stroke which gave the Romans the victory over the troops of king Antiochus at Thermopylae. In 184 he was elected censor, and administered his office with such strictness that he received the cognomen of Censorius. He was the enemy of all innovations, especially of the Greek influence which was making itself felt at Rome. Everything which he thought endangered the ancient Roman discipline, he met with unwearied opposition, regardless of any unpopularity he might incur. He is said to have been prosecuted forty-four times, and to have been always acquitted. The occasions on which he himself appeared as prosecutor were even more numerous. Even in extreme old age he retained the vigour of his intellect, and was as active as before in politics and literature. He is said to have been an old man when he made his first acquaintance with Greek literature. He died 149 B.C., in his eighty-sixth year. [See Livy xxxix 40.] Cato was the first writer who composed a history of Rome in Latin, and who published any considerable number of his own speeches. His chief work was the Origines, or seven books of Italian and Roman history. The title Origines, or "Early History," applied properly only to the first three books, which contained the story of the kings, and traced the rise of the various cities of Italy. But it was afterwards extended to the whole work, which included the history of Rome down to B.C. 151. In the narrative of his own achievements he inserted his own speeches. From early manhood he displayed great energy as an orator. More than 150 of his speeches were known to Cicero, who speaks with respect of his oratorical performances. The titles, and some fragments of eighty of his orations have survived. In the form of maxims addressed to his son (Praecepta ad Filium) he drew a comprehensive sketch of everything which, in his opinion, was useful for a young man to know if he was to be a vir bonus. He also put together in verse some rules for every-day conduct (Carmen De Moribus). The only work of Cato which has come clown to us in anything like completeness is his treatise on agriculture (De Re Rustica), though even this we do not possess in its original shape. This was intended as a manual for the private use of one Manlius, and had reference to a particular estate belonging to him. One part is written sysmatically, the other is a miscellaneous collection of various rules. There is also a collection of 146 proverbs, each in a couple of hexameters, which bears the name of Cato. But this belongs to the later Empire, though it is probably not later than the end of the 4th century A.D. This little book was a well known manual all through the Middle Ages, and was widely circulated in translations.
CATREUS In Greek mythology a king of Crete, the son of Minos and of Pasiphae. An oracle had prophesied that he would fall by the hand of one of his own children. He accordingly put his daughters, Aerope and Clymene, into the hands of Nauplius, who was to sell them into a foreign country; his son Althaemenes, meanwhile, migrated to Rhodes with his sister Apemosyne. His sister, who had been led astray by Hermes, he killed with a blow of his foot, and slew his aged father, who had come to put into his hands the government of Crete, mistaking him for a pirate. Clymene became the wife of Nauplius, and the mother of Palamedes and CEax. Aerope married Atreus, and bore him two sons, Agamemnon and Menelaus; but was finally thrown into the sea by her husband on account of her adultery with Thyestes. (See ATREUS
CATULLUS Perhaps the greatest of Roman lyric poets. He was born at Verona B.C. 87, and died about 54. He came to Rome while still young, and found himself in very good society there, being admitted to the circle of such men as Cicero, Hortensius, and Cornelius Nepos, and the poets Cinna and Calvus. He had an estate on the Lacus Larius (Lake of Como), and another at Tibur (Tivoli); but, if we may believe what he says about his debts and poverty, his pecuniary affairs must have been in bad order. In consequence of this he attached himself to the propraetor Gaius Memmius, on his going to Bithynia in the year 57. He gained nothing by doing so, and in the following spring returned home alone, visiting on the way the tomb of his brother, who was buried near Troy. Some of his most beautiful poems are inspired by his love for a lady whom he addresses as Lesbia, a passion which seems to have been the ruin of his life. She has been, with great probability, identified with the beautiful and gifted but unprincipled sister of the notorious Clodius, and wife of Metellus Celer. Catullus was, in his eighteenth year, so over mastered by his passion for her, that he was unable even after he had broken off all relations with her, and come to despise her, to disentangle himself. In his intercourse with his numerous friends Catullus was bright and amiable, but unsparing in the ridicule he poured upon his enemies. He held aloof from public life, and from any active participation in politics, but none the less bitterly did he hate those whom he thought responsible for the internal decline of the Republic--themselves and all their creatures. On Caesar, though his own father's guest, and on his dissolute favourite Mamurra, he makes violent attacks. But he is said to have apologized to Caesar, who magnanimously forgave him. Catullus' poems have not all survived. We still possess 116, which, with the exception of three, are included in a collection dedicated to Cornelius Nepos. The first half is taken up with minor pieces of various contents, and written in different lyric metres, especially the iambic. Then follows a series of longer poems, amongst them the wonderful lament of Attis, wonderful in spite of the repulsiveness of its subject; the epic narrative of the marriage of Peleus and Thetis, and a paraphrase of Callimachus' best elegy, "The Lock of Berenice." These are all in the Alexandrian manner. The remaining poems are short, and of different contents, but all written in elegiacs. Catullus takes his place in the history of literature as the earliest classical metrist among the Romans. He is a complete master of all varieties of verse. More than this, he has the art of expressing every phase of feeling in the most natural and beautiful style; love, fortunate and unfortunate, sorrow for a departed brother, wanton sensuality, the tenderest friendship, the bitterest contempt, and the most burning hatred. Even his imitations of the Greek are not without an original stamp of their own.
CAUSIA A flat, broad-brimmed felt hat, worn in Macedonia and by the Macedonian soldiers. When worn by persons high in society it was coloured purple; the kings of Macedon surrounded it with the royal diadem, and thus the purple causia with the diadem continued to be the emblem of sovereignty in the kingdoms which arose from the empire of Alexander. The Macedonian hat was in later times adopted by fishermen and sailors at Rome, and in the imperial period was worn by the higher classes in the theatre as a protection against the sun.
CEBES A Greek philosopher, the author of a school-book called Pinax or "The Picture," which was very popular, and was translated into Arabic. It is a dialogue upon an allegorical picture, representing the condition of the soul before its union with the body, and the nature of human life in general. The purport of the conversation is to prove that the foundations of happiness are development of the mind and the conscious practice of virtue. It is doubtful to which Cebes the book is to be referred, for there were two philosophers of the name. One was Cebes of Thebes, the disciple of Socrates, who wrote three philosophical dialogues, one of which bore the title Pinax; the other was a Stoic of Cyzicus, who flourished in the 2nd century A.D.
CECROPS One of the aborigines of Attica, and as such represented with a human body ending in a serpent (see cut). In the later story he was erroneously represented as having come to Attica from Sais in Egypt. He was said to have been the first king of Attica, which was called after him Cecropia. He divided the rude inhabitants into twelve communities, founded the stronghold of Athens, which was called Cecropia after him, and introduced the elements of civilization, the laws of marriage and property, the earliest political arrangements, and the earliest religious services, notably those of Zeus and Athene. When Poseidon and Athene were contending for the possession of the land, Poseidon struck the rock of the acropolis with his trident, and water (or, according to another story, the horse) sprang forth; but Athene planted the first olive tree. Cecrops, on being called in to decide between them, gave judgment in favour of the goddess, as having conferred on the land the more serviceable gift. Cecrops had four children by his wife Agraulos: a son Ervsichthon, who died childless, and three daughters, Agraulos, Herse, and Pandrosos. The names of the last two show them to be the deities of the fertilizing dew; and indeed the three were regarded as in the service of Athene, and as giving fruitfulness to the fields. Pandrosos was Athene's first priestess. She had a shrine of her own (Pandroseum) in the temple of Erechtheus on the acropolis, and was invoked in times of drought with the two Attic Horae, Thallo and Carpo (see ERECHTHEUM). In her temple stood the sacred olive which Athene had created.
CELAENO See HARPIES.
CELAENO See PLEIADES.
CELEUS A king of Eleusis, in whose home Demeter, while seeking for her daughter, received an affectionate welcome and comfort while tending her newly-born son Demophoon. (See DEMETER and DEMOPHOON.)
CELSUS A Roman savant, eminent in several branches of knowledge, who flourished in the age of Tiberius, A.D. 14-37. He was the author of a great encyclopaedic work called (it would seem) Artes designed after the manner of Varro's Disciplinae. The work of Celsus included more than 20 books, treating of agriculture, medicine, philosophy, rhetoric, and the art of war. Of these all that remain are books 7-13, De Medicina. This is the earliest and the most considerable work of the sort in the extant Roman literature. The material which the author has collected, partly from Greek sources, partly from his own experience, is treated in systematic order, and with a purity of style which won for Celsus the name of the Cicero of physicians.
CENSORES The officials whose duty it was (after 444 B.C.) to take the place of the consuls in superintending the five-yearly census. The office was one of the higher magistracies, and could only be held once by the same person. It was at first confined to the Patricians; in 351 B.C. it was thrown open to the Plebeians, and after 339 one of the censors was obliged by law to be a plebeian. On occasion of a census, the censors were elected soon after the accession to office of the now consuls, who presided over the assembly. They were usually chosen from the number of consulares, or persons who had been consuls. Accordingly the censorship was regarded, if not as the highest office of state, at least as the highest step in the ladder of promotion. The newly elected censors entered immediately, after due summons, upon their office. Its duration was fixed in 433 B.C. to eighteen months, but it could be extended for certain purposes. For the object of carrying out their proper duties, the census and the solemn purifications (lustrum) that concluded it, they had the power of summoning the people to the Campus Martius, where, since 434 B.C., they had an official residence. in the Villa Publica. The tribunes had no right of veto as against their proceedings in taking the census; indeed, so far as this part of their duties was concerned, they were irresponsible, being bound only in conscience by the oath which they took on entering upon and laying down their office. Having no executive powers, they had no lictors, but only messengers (viatores) and heralds (praecones). Their insignia were the sella curulis and a purple toga. The collegial character of the office was so pronounced, that if one censor died, the other abdicated. From the simple act of taking the census and putting up the new list of citizens, their functions were in course of time extended, so as to include a number of very important duties. Among these must be mentioned in particular a general superintendence of conduct (regimen morum). In virtue of this they had the power of affixing a stigma on any citizen, regardless of his position, for any conceivable offence for which there was no legal punishment. Such offences were neglect of one's property, celibacy, dissolution of marriage, bad training or bad treatment of children, undue severity to slaves and clients, irregular life, abuse of power in office, impiety, perjury, and the like. The offender might be punished with degradation; that is, the censors could expel a man from the senate or ordo equester, or they could transfer him from a country tribe into one of the less respectable city tribes, and thus curtail his right of voting, or again they could expel him from the tribes altogether, and thus completely deprive him of the right of voting. This last penalty might be accompanied by a fine in the shape of additional taxation. The censors had also the power of issuing edicts against practices which threatened the simplicity of ancient Roman manners; for instance, against luxury. These edicts had not the force of law, but their transgression might be punished by the next censors. The effect of the censorial stigma and punishment lasted until the next census. The consent of both censors was required to ratify it, and it directly affected men only, not women. The censors exercised a special superintendence over the equites and the senate. They had the lectio senatus, or power of ejecting unworthy members and of passing over new candidates for the senatorial rank, as, for instance, those who had held curule offices. The equites had to pass singly, each leading his horse, before the censors in the forum, after the completion of the general census. An houourable dismissal was then given to the superannuated or the infirm; if an eques was now found, or had previously been found, unworthy of his order (as for neglecting to care for his horse), he was expelled from it. The vacant places were filled up from the number of such individuals as appeared from the general census to be suitable. There were certain other duties attached to the censorship, for the due performance of which they were responsible to the people, and subject to the authority of the senate and the veto of the tribunes. (1) The letting of the public domain lands and taxes to the highest bidder. (2) The acceptance of tenders from the lowest bidder for works to be paid for by the State. In both these cases the period was limited to five years. (3) Superintendence of the construction and maintenance of public buildings and grounds, temples, bridges, sewers, aqueducts, streets, monuments, and the like. After 167 B.C. Roman citizens were freed from all taxation, and since the time of Marius the liability to military service was made general. The censorship was now a superfluous office, for its original object, the census, was hardly necessary. Sulla disliked the censors for their power of meddling in matters of private conduct, and accordingly in his constitution of 81 B.C. the office was, if not formally abolished, practically superseded. It was restored in 70 B.C. in the consulship of Pompey and Crassus, and continued to exist for a long time, till under the Empire it disappeared as a separate office. The emperor kept in his own hands the right of taking the census. He took over also the other functions of the censor, especially the supervision of morals, a proceeding in which he had Caesar's example to support him. The care of public buildings, however, he committed to a special body.
CENSORINUS A Roman scholar of the 3rd century A.D. Besides some grammatical treatises now lost, he was the author of a short book, De Die Natali ("On the Day of Birth"), in which he treats of the influence of the stars on the birth of men, of the various stages of life, and the different modes of reckoning time. In the course of the work hie, gives a number of valuable historical and chronological notices.
CENSUS After the establishment of the constitution of Servius Tullius the number of Roman citizens was ascertained every five years (though not always with perfect regularity) to determine their legal liability to the payment of taxes and to military service. This process was called census. The census was originally taken by the kings; after the expulsion of the kings by the consuls; after 444 B.C. by special officers called censors (see CENSORES). The censors took the auspices on the night preceding the census; on the next day their herald summoned the people to the Campus Martius, where they had an official residence in the villa publica. Each tribe appeared successively before them, and its citizens were summoned individually according to the existing register. Each had to state on oath his age, his own name, those of his father, his wife, his children, his abode, and the amount of his property. The facts were embodied in lists by the censors' assistants. The census of the provinces was sent in by the provincial governors. There was a special commission for numbering the armies outside the Italian frontier. The censors, in putting up the new lists, took into consideration not only a man's property but his moral conduct (see CENSORES, p. 122a). The census was concluded with the solemn ceremony of reviewing the newly constituted army (lustrum). (See LUSTRUM.) The republican census continued to exist under the early Empire, but the last lustrum was held by Vespasian and Titus in A.D. 74. The provincial census, introduced by Augustus and maintained during the whole imperial period, had nothing to do with the Roman census, being only a means of ascertaining the taxable capacities of the provinces.
CENTAURI Homer and the older mythology represent the Centaurs are a rude, wild race, fond of wine and women , dwelling in the mountains of Thessaly, especially on Pelion and CEta. In Homer they are spoken of as shaggy animals, living in the mountains. It was, perhaps, not until the 5th century B.C. that they were represented in the double shape now familiar to us. Originally the Centaur was conceived as a being with the body of a man standing on a horse's legs; but in later times the human body was represented as rising up in the front of a horse's body and four legs (see cut). According to one version of the current legend they were the offspring of Nephele and Ixion; according to another, the son of this pair, Kentauros, begat them upon mares (see IXION). The story of their contest with the Lapithae at the wedding of Pirithous, born of their drunkenness and lust, is as early as Homer [Iliad i 268, Odyssey xxi 295 foll.] (See PIRITHOUS.) In Homer Nestor, and in the later story Theseus, are represented as taking part in it. It was a favourite subject with poets and artists. The Centaurs were driven from Pelion by Pirithous and the Lapithae, and even the wise Chiron was forced to go with them (see CHIRON). Artists were always fond of treating the fabulous combats of the Centaurs and the heroes of old; but in later times the Centaurs appear in a different light. They form part of the following of Dionysus, moving peaceably in his festal train among satyrs, nymphs, and Bacchants, drawing the victorious car of the god and his queen Ariadne, playing on the lyre, and guided by gods of love. The forms of women and children were sometimes represented in the shape of Centaurs, and used in various ways by artists for their smaller pictures. For the Centauro-Tritones or Ichthyocentauri ("Fish-Centaurs") see TRITON.
CENTO Properly a patchwork garment. In its secondary meaning the word was applied to a poem composed of verses or parts of verses by well-known poets put together at pleasure, so as to make a new meaning. Homer and Vergil were chiefly used for the purpose. The Christians were fond of making religious poems in this way, hoping thus to give a nobler colouring to the pagan poetry. For instance, we have a Homeric cento of 2,343 verses on the Life of Christ, ascribed to Athenais, who, under the title of Eudocia, was consort of the emperor Theodosius II. Another instance is a poem known as the Christus patiens, or "the suffering Christ," consisting of 2,610 verses from Euripides. Instances of Vergilian centos are the sacred history of Proba Faltonia (towards the end of the 4th century A.D.), and a tragedy entitled Medea by Hosidius Geta.
CENTUMVIRI This was the title of the single jury for the trial of civil causes at Rome. In the republican age it consisted of 105 members, chosen from the tribes (three from each of the thirty-five). Under the Empire its number was increased to 180. It was divided into four sections (consilia), and exercised its jurisdiction in the name of the people, partly in sections, partly as a single collegium. It had to deal with questions of property, and particularly with those of inheritance. In the later years of the Republic it was presided over by men of quaestorian rank; but from the time of Augustus by a commission of ten (decem viri litibus iudicandis). The pleadings were oral, and the proceedings public. In earlier times they took place in the forum; under the Empire in a basilica. In the imperial age the centumviral courts were the only sphere in which an ambitious orator or lawyer could win distinction. The last mention of them is in 395 A.D. The peculiar symbol of the centumviral court was a hasta or spear (see HASTA).
CENTURIA In the Roman army of the regal period the centuria was a division of 100 cavalry soldiers. In the half-military constitution of Servius Tullius the word was applied to one of the 193 divisions into which the king divided the patrician and plebeian popolus according to their property, with the view of allotting to each citizen is due share of civil rights and duties. Of the 193 centuriae 18 consisted of cavalry soldiers (100 each) belong in to the richest class of citizens. The next 170, whose members were to serve as infantry, fell into five classes. The first 80 included those citizens whose property amounted to at least 100,000 asses. The second, third, and fourth, containing each 20 centuries, represented a minimum property of 75,000, 60,000 and 25,000 asses respectively. The fifth, with 30 centuries, represented a minimum of 12,500, 11,000 or 10,000 asses. These 170 centuriae were again divided into 85 centuries of iuniores, or men from 18-45 years of age, who served in the field; and 85 of seniores, citizens from 46 to 60 years of age, who served on garrison duty in the city. Besides these there were 2 centuries of mechanics (fabrum), and 2 of musicians (cornicinum, and tubicinum). The centuriae fabrum were enrolled between the first and second class: the centuriae cornicinum and tubicinum between the fourth and fifth. The 193d centuria consisted of citizens whose income fell below the minimum standard of the rest, and who were called proletarii or capite censi. These last had originally no function beyond that of voting at the assembly of the citizens in the comitia centuriata, and were not liable to military service. But in later times the richer among them were admitted to serve in the army. A fresh division of centuriae was made at every census. The military equipment of each citizen, and his position in battle array, was determined by the class to which his property entitled him to belong. (See LEGION.) On the political position of the different classes see COMITIA (2). In military pariance centuria meant one of the 60 divisions of the legion, each of which was commanded by a centurio.
CENTURIONES The captains of the 60 centuries of the Roman legion. They carried a staff of vinewood as their badge of office. In the republican age they were appointed, on the application of the legion, by the military tribunes on the commission of the consuls. There were various degrees of rank among the centurions according as they belonged to the three divisions of the triarii, principes, and hastati, and led the first or second centuria of one of the 30 manipuli. The centurion of the first centuria of a manipulus led his manipulus himself, and as centurio prior ranked above the leader of the second centuria, or centurio posterior. The highest rank belonged to the first centurioof the first manipulus of the triarii, the primipilus or primus pilus, who was admitted to the council of war. The method of promotion was as follows: The centuriones had to work first through the 30 lower centuriae of the 30 manipuli of the hastati, principes, and triarii, and then through the 30 upper centuriae up to the primipilus. After the end of the Republic and under the Empire the legion was usually divided into 10 cohorts ranked one above the other, each cohort consisting of three manipuli or six centuriae. The division into priores and posteriores, and into triarii, principes and hastati still remained, but only for the centurions and within the cohort, which accordingly always included a prior and posterior of the three ranks in question. The method of promotion, which was perhaps not regularly fixed until the time of the standing armies of the Empire, seems to have been the old one, the centurions passing up by a lower stage through all 10 cohorts, and the higher stage always beginning in the tenth. The first centurion of each cohort probably led it, and was admitted to the council of war. The promotion usually ceased with the advancement to the rank of primipilus. If a centurion who had reached this point did not choose to retire, he was employed on special services, as commandant of a fortress for instance. Under the Empire, however, exceptional cases occurred of promotion to higher posts.
CEPHALUS In Greek mythology the son of Hermes and Herse, the daughter of Cecrops king of Athens. According to another story he was son of Deion of Phocis and Diomede, and migrated from Phocis to Thoricus in Attica. He was married to Procris, the daughter of Erectheus, and lived with her in the closest affection. But while hunting one day in the mountains, he was carried away for his beauty by Eos, the goddess of the dawn. To estrange his wife's heart from him, Eos sent him to her in the form of a stranger, who, by the offer of splendid presents, succeeded in making her waver in her fidelity. Cephalus revealed himself, and Procris, in shame, fled to Crete, where she lived with Artemis as a huntress. Artemis (or, according to another story Minos), gave her a dog as swift as the wind: and a spear that never missed its aim. On returning to Attica she met Cephalus hunting. He failed to recognise her, and offered his love if she would give him her dog and her spear. She then revealed herself, and, the balance of offence being thus redressed, the lovers were reconciled and returned to their old happy life together. But Procris at last fell a victim to her jealousy. When Cephalus went out hunting, he used often to call on Aura, or the breeze, to cool his heat. Procris was told of this, and, supposing Aura to be some nymph, hid herself in a thicket to watch him. Hearing a rustling near him, and thinking a wild beast was in the thicket, Cephalus took aim with the unerring spear which Procris had given him, and slew his wife. For this murder he was banished, and fled to Baeotia. Here he assisted Amphitryon in the chase of the Taumessian fox; and both his dog and the hunted animal were turned to stone by Zeus. Subsequently he joined Amphitryon in his expedition against the Teleboae, and, according to one account, became sovereign of the Cephallenians. According to another he put an end to his life by leaping from the promontory of Leucate, on which he had founded a temple to Apollo.
CEPHEUS Son of Ateus, king of Tegea and brother of Auge (see TELEPHUS). He fell with his twenty sons when fighting on the side of Heracles against Hippocoon of Sparta.
CEPHEUS The son of Belus, king of Aethiopia, husband of Cassiopea and father of Andromeda. (See ANDROMEDA.)
CEPHISODOTUS A Greek artist, born at Athens, and connected with the family of Praxiteles. He flourished towards the end of the 4th century B.C. The celebrated statue now in the Glyptothek at Munich, representing Eirene with the infant Plutus in her arms, is probably a copy of a work by Cephisodotus (see cut, under EIRENE). There was another Cephisodotus, a contemporary of his, and the son of Praxiteles, who was likewise in high repute as a sculptor.
CER In Greek mythology, a goddess of death, especially of violent death in battle. In Hesiod she is the daughter of Nyx (night), and sister of Moros (the doom of death), Hypnos (sleep), and Dreams. The poets commonly speak of several Keres, goddesses of different kinds of death. Homer and Hesiod represent them as clothed in garments stained by human blood, and dragging the dead and wounded about on the field of battle. Every man has his allotted Doom, which overtakes him at the appointed time. Achilles alone has two, with the power to choose freely between them. In later times the Keres are represented generally as powers of destruction, and as associated with the Erinyes, goddesses of revenge and retribution.
CERBERUS In Greek mythology, the three-headed dog, with hair of snakes, son of Typhaon and Echidna, who watches the entrance of the lower world. He gives a friendly greeting to all who enter, but if any one attempts to go out, he seizes him and holds him fast. When Heracles, at the command of Eurystheus, brought him from below to the upper world, the poisonous aconite sprang up from the foam of his mouth, (See the cuts to the article HADES.)
CERCYON In Greek mythology the son of Poseidon, and father of Alope, who lived at Eleusis, and compelled all passers-by to wrestle with him. He was conquered and slain by the young Theseus, who gave the kingdom of Eleusis to his grandson, Hippothoon. (See ALOPE, and THESEUS.)
CERES An old Italian goddess of agriculture. The Ceres who was worshipped at Rome is, however, the same as the Greek Demeter. Her cultus was introduced under the Italian name at the same time as that of Dionysus and Persephone, who in the same way received the Italian names of Liber and Libera. It was in 496 B.C., on the occasion of a drought, that the Sibylline books ordered the introduction of the worship of the three deities. This worship was so decidedly Greek that the temple dedicated on a spur of the Aventine in 490 B.C., over the entrance to the Circus, was built in Greek style and by Greek artists; and the service of the goddess, founded on the Greek fable of Demeter and Persephone, was performed in the Greek tongue by Italian women of Greek extraction. The worshippers of the goddess were almost exclusively plebeian. Her temple was placed under the care of the plebeian aediles, who (as overseers of the corn market) had their official residence in or near it. The fines which they imposed went to the shrine of Ceres, so did the property of persons who had offended against them, or against the tribunes of the plebs. Just as the Patricians entertained each other with mutual hospitalities at the Megalesian games(April 4-10), so did the Plebeians at the Cerealia, or games introduced at the founding of the temple of Ceres. Those held in later times were given by the aediles from the l2th-19th April, and another festival to Ceres, held in August, was established before the Second Punic War. This was celebrated by women in honour of the reunion of Ceres and Proserpina. After fasting for nine days, the women clothed in white, and adorned with crowns of ripe ears of corn, offered to the goddess the firstfruits of the harvest. After 191 B.C. a fast (ieiunium Cereris) was introduced by command of the Sibylline books. This was originally observed every four years, but in later times was kept annually on the 4th of October. The native Italian worship of Ceres was probably maintained in its purest form in the country. Here the country offered Ceres a sow (porca praecidanea) before the beginning of the harvest, and dedicated to her the first cuttings of the corn (praemetium). (See DEMETER.)
CERYX The son of Pandrosos and Hermes, and the ancestor of the Keryces of Eleusis (see CERYX, 2). Herse (or Erse) was mother, by Hermes, of the beautiful Cephalus (See CEPHALUS). She had a special festival in her honour, the Arrhephoria (see ARREPHORIA). Agraulos, mother of Alcippe, by Ares, was said in one story to have thrown herself down from the citadel during a war to save her country. It was, accordingly, in her precincts on the Acropolis that the young men of Athens, when they received their spears and shields, took their oath to defend their country to the death, invoking her name with those of the Charities Auxo and Hegemone. According to another story, Athene entrusted Erichthonius to the keeping of the three sisters in a closed chest, with the command that they were not to open it. Agraulos and Herse disobeyed, went mad, and threw themselves down from the rocks of the citadel.
CERYX In Greek mythology, the son of Hermes, the herald of the gods, by Agraulos the daughter of Cecrops, or (according to another story) of Eumolpus, and ancestor of the Eleusinian family of the Kerykes, one of whose members always performed the functions of a herald at the Eleusinian mysteries.
CERYX The Greek name for a herald. In the Homeric age the keryx is the official servant of the king, who manages his household, attends at his meals, assists at sacrifices, summons the assemblies and maintains order and tranquillity in them. He also acts as ambassador to the enemy, and, as such, his person is, both in ancient times and ever afterwards, inviolable. In historical times the herald, besides the part which he plays in the political transactions between different cities, appears in the service of the gods. He announces the sacred truce observed at the public festivals, commands silence at religious services, dictates the forms of prayer to the assembled community, and performs many services in temples where there is only a small staff of attendants, especially by assisting in the sacrifices. He has also a great deal to do in the service of the State. At Athens, in particular, one or more heralds were attached to the various officials and to the government boards. It was also the herald's business to summon the council and the public assembly, to recite the prayer before the commencement of business, to command silence, to call upon the speaker, to summon the parties in a lawsuit to attend the court, and to act in general as a public crier. As a rule, the heralds were taken from the poor, and the lower orders. At Athens they had a salary, and took their meals at the public expense, with the officials to whom they were attached. On the herald's staff (Gr. kerykeion, Lat. caduceus), see HERMES.
CEYX A king of Trachis, the friend and nephew of Heracles. (See HERACLES.)
CEYX The son of Heosphoros or the Morning-Star, and the nymph Philonis; the husband of Alkyone or Halkyone, daughter of the Thessalian Aeolus. The pair were arrogant enough to style themselves Zeus and Hera, and were accordingly changed respectively by Zeus into the birds of the same name, a diver and a kingfisher. Another story confused Ceyx with the king of Trachis, and dwelt on the tender love of the pair for each other. Ceyx is drowned at sea, and Alcyone finds his body cast up upon his native shore. The gods take pity on her grief, and change the husband and wife into kingfishers (alcyones), whose affection for each other in the pairing season was proverbial. Zeus, or, according to another story, the wind-god Aeolus (sometimes represented as the father of Alcyone), bids the winds rest for seven days before and after the shortest day, to allow the kingfishers to sit on their eggs by the sea. Hence the expression "halcyon days," applied to this season. Daeedalion, the brother of Ceyx, was turned into a hawk, when he threw himself from a rock on Parnassus in grief at the death of his daughter Chione.
CHAEREMON A Greek tragedian, who flourished at Athens about 380 B.C. His style was smooth and picturesque, but his; plays were artificial, and better adapted for reading than for performance. A few fragments of them remain, which show some imaginative power.
CHAERILUS Chaerilus of Iasos in Caria. This Chaerilus was also an epic poet, who accompanied Alexander the Great. Alexander promised him a gold piece for every good verse he wrote in celebration of his achievements, but declared that he would rather be the Thersites of Homer than the Achilles of Chaerilus.
CHAERILUS An Athenian dramatist, one of the oldest Attic tragedians, who appeared as a writer as early as 520 B.C. He was a rival of Pratinas, Phrynichus and Aeschylus. His favourite line seems to have been the satyric drama, in which he was long a popular writer.
CHAERILUS A Greek epic poet, born in Samos about 470 B.C., a friend of Herodotus, and afterwards of the Spartan Lysander. He lived first at Athens and afterwards at the court of King Archelaus of Macedonia, where he was treated with great consideration, and died about 400 B.C. He was the first epic poet who, feeling that the old mythology was exhausted, ventured to treat a historical subject of immediate interest, the Persian wars, in an epic entitled Perseis. According to one account the poem was read in the schools with Homer. The few fragments that remain show that it did not lack talent and merit; but little regard was paid to it by posterity.
CHAIRS AND SEATS Of these there was a great variety in the ancient world, some with, and some without, supports for the head and back. The latter sort (Gr. diphros, Lat. sella) were mostly low, and were supported sometimes on four upright legs, sometimes on feet arranged and shaped like a sawing stool (see cuts). The seat being made of leather straps, the chair could, in the latter case, be folded up and carried by a servant. A chair of this kind, made of ivory, was one of the insignia of the curule magistrates at Rome (see SELLA CURULIS). The official chair of the Roman magis trates was always without a back. Stools without backs were also used by mechanics, soldiers, and boys at school. The backed chairs ordinarily in use much resembled our modern chairs. They generally had a sloping back, sometimes arched out in the centre (see cuts). Chairs of this form were made for women and invalids; and the cathedra or professor's chair was of the same description. The Greek thronos and the Latin solium were seats of honour. They were lofty, and had footstools accordingly; the back was high and straight, the legs were upright, and there were arms at the sides. The Roman pater familias, when giving his clients their morning audience, sat in a solium. Seats were not always stuffed, but cushions were put on them, and coverings on the backs. Chairs were made of metal and ivory, as well as of wood.
CHALCUS See COINAGE
CHAOS According to Hesiod, the yawning, unfathomable abyss which was the first of all existing things. From Chaos arose Gaia (Earth), Tartarus (Hell), and Eros (Love). Chaos bore Erebus and Night; from their union sprang AeEther and Hemera (Sky and Day). The conception of Chaos as the confused mass out of which, in the beginning, the separate forms of things arose, is erroneous, and belongs to a later period.
CHARES Chares of Mitylene. A Greek historian, court-marshal of Alexander the Great. He was the author of a comprehensive work, containing at least ten books, upon the life, chiefly the domestic life, of this monarch. This history had the repntation of being trustworthy and interesting. Only a few fragments of it remain.
CHARES Chares of Lindos in Rhodes. A Greek artist, a pupil of Lysippus. In 278 B.C. he produced the largest statue known in antiquity, the colossal image of the sun, 280 feet high, placed at the entrance of the harbour of Rhodes, and generally known as the Colossus of Rhodes. This was destroyed by an earthquake as early as 222 B.C. The thumbs were thicker than the average span of a man's hand, the fingers larger than many ordinary statues.
CHARIOTS Rome. Among the Romans we find a great variety of carriages in use, for transport, travelling and state occasions. This variety is apparent in the number of different names, which cannot however always be referred with certainty to the forms of carriage presented in works of art. The various kinds of travelling-carriages must have been borrowed from abroad, as is proved by their names. The reda, for instance, came from Gaul. This was a four-wheeled travelling carriage for family and baggage, or for company. The cisium and essedum were light two-wheeled conveyances. The essedum was probably a Gaulish war-chariot, as the covinnus was a British war-chariot. The four-wheeled pilentum came also from Gaul. It was drawn by mules and generally used by the servants and suite. The pilentum and covinnus were used on state occasions. These were both covered carriages, the pilenta having four wheels, the covinnus two. The covinnus often mentioned in the literature of the empire had four wheels, and resembled a reda. We must also mention the thensa, a chariot adorned with gold and ivory, in which the images of the gods and deified emperors, lying upon a cushion on a frame or a litter, were borne to the circus through the streets and the Forum at the Circensian games. The use of carriages for travelling purposes was allowed in Roman society, but there was very little driving in Rome itself. Married ladies were from very old times permitted the use of carpenta in the city, and to drive in pilenta to sacrifices and games. The privilege was said to have been granted them in acknowledgment of their contributions to the ransom of the city after it was burnt by the Gauls, B.C. 390. In 45 B.C. Caesar finally restricted their privilege to the public sacrifices to which the Vestal Virgins, the married ladies, and the flamens also drove in pilenta. Men were strictly forbidden to drive in the city, except in two cases. A general at his triumph was borne to the circus in a gilded chariot drawn by four horses and in the procession which preceded the games of the circus, the magistrates rode in chariots drawn by two horses. Six horses were sometimes allowed to the emperor. Throughout the cities of the empire driving in the streets was generally forbidden in the first two centuries after Christ. At length, in the 3rd century, the use of a carriage was allowed as a privilege to the senators and high imperial officials, who rode in carrucae plated with silver. In later times private citizens were permitted to drive in these coaches. Wagons (the general name of which was plaustra) were, with certain exceptions, forbidden by a law of Caesar to ply between sunrise and the tenth hour (4 in the afternoon), in view of the immense traffic in the streets. Some wagons had two, some four wheels. They were generally drawn by oxen, asses, or mules. If they were meant to carry very heavy loads, the wheels would be made of one piece and without spokes.
CHARIOTS Greek. The racing chariots in use at the public games require especial mention. These preserved the form of the war-chariots of the heroic age, made to carry the warrior and his charioteer (see cut). They were also used at Rome in the games of the circus and in festal processions. The chariot had two low wheels, usually with four spokes each. On these rested the car (see cut), elliptically shaped in front, protected by a board rising to the knees of the driver in front, and sloping off to the rear, where the chariot was open. In the triumphal chariot of the Romans this board was breast high. At the end of the pole was fastened the yoke. This consisted either of a simple arched piece of wood, or of two rings connected by a cross-beam, and was fixed on the necks of the two horses or mules which were next to the pole. Sometimes a third and fourth horse were attached by means of a rope passing from the neckband to a rail forming the top of the front board. It was indeed the universal custom in antiquity to make the two principal horses draw by the yoke. It was only the extra horses that drew by traces, and this always at the side of the others, never in front of them. Carriages in ordinary use sometimes had two, sometimes four wheels. They were used mostly for carrying burdens. Only women, as a rule, travelled in carriages; men usually either walked or rode, thinking it affectation to drive except in case of old age or illness. It was, however, customary at Athens and elsewhere for a bride to be drawn to the house of the bridegroom in a carriage drawn by mules or oxen, sitting between the bridegroom and his friend.
CHARISIUS A writer on Latin grammar, who flourished towards the end of the 4th century A.D. His Ars Grammatica, a work in five books, imperfectly preserved, is a compilation, made without much intelligence, from the works of older scholars. Its value is derived from the numerous quotations it preserves from the older Latin literature.
CHARITES OR GRACES Goddesses of grace, and of everything which lends charm and beauty to nature and human life. According to Hesiod they are the offspring of Zeus and Eurynome, the daughter of Oceanus. Their names are Euphrosyne (joy), Thalia (bloom), and Aglaia (brilliance). Aglaia is the youngest, and the wife of Hephaestus. For the inspiration of the Graces was deemed as necessary to the plastic arts, as to music, poetry, science, eloquence, beauty, and enjoyment of life. Accordingly the Graces are intimate with the Muses, with whom they live together on Olympia. They are associated, too, with Apollo, Athene, Hermes, and Peitho, but especially with Eros, Aphrodite, and Dionysus. Bright and blithe-hearted, they were also called the daughters of the Sun and of Aegle ("Sheen"). They were worshipped in conjunction with Aphrodite and Dionysus at Orchomenus in Baeotia, where their shrine was accounted the oldest in the place, and where their most ancient images were found in the shape of stones said to have fallen from heaven. It was here that the feast of the Charitesia was held in their honour, with musical contests. At Sparta, as at Athens , two Charites only were worshipped, Cleta (Kleta) or Sound, and Phaenna or Light; at Athens their names were Auxo (Increase), and Hegemone (Queen). It was by these goddesses, and by Agraulos, daughter of Cecrops, that the Athenian youths, on receiving their spear and shield, swore faith to their country. The Charites were represented in the form of beautiful maidens, the three being generally linked hand in hand. In the older representations they are clothed; in the later they are loosely clad or entirely undraped.
CHARITON of Aphrodisias in Phrygia. The assumed Daine of the author of a Greek romance in eight books, on the fortunes of Chaereas and Callirrhoe. He was a Christian, probably of the 4th century A.D. His treatment of the story is simple, but full of life and movement; the narrative is easy and flowing, the language on the whole natural and unadorned.
CHARON In Greek mythology, the son of Erebus and the Styx; the dark and grisly old man in a black sailor's cloak, who ferries the souls of the dead across the river of the lower world for the fare of an obolos. The coin was put into the mouth of the dead for this purpose. (See FUTURE LIFE.)
CHARON A Greek historian. (See LOGOGRAPHI.)
CHEIROTONIA A show of hands. The usual method of voting in Greek popular assemblies, whether at political meetings or elections. In elections, the cheirotonia was contrasted with the drawing of lots which was usual since the time of Cleis, thenes in the case of many offices.
CHILIARCHUS The leader of a division of 1,000 men. (See PHALANX.)
CHIMAERA A fire-breathing monster of Lycia, destroyed by Bellerophon. According to Homer the Chimaera was of divine origin. In front it was a lion, behind it was a serpent, and in the middle a goat, and was brought up by Amisodarus as a plague for many men. Hesiod calls her the daughter of Typhaon and Echidna, and by Orthos the mother of the Sphinx and the Nemean lion. He describes her as large, swift-footed, strong, with the heads of a lion, and goat, and a serpent. In numerous works of art, as in statues, and the coins of Corinth, Sicyon, and other cities, the Chimaera is generally represented as a lion, with a goat's head in the middle of its back, and tail ending in a snake's head. The bronze Chimaera of Arretium, now in Florence, is a very celebrated work of art. Even in antiquity the Chimaera was regarded as a symbol of the volcanic character of the Lycian soil.
CHIONE Daughter of Boreas and Oreithyia, mother of Eumolpus by Poseidon. (See EUMOLPUS.)
CHIONE Daughter of Daedalion, mother of Philammon by Apollo, and of Autolycus by Hermes. She was slain by Artemis for venturing to compare her own beauty with that of the goddess. (See DAeDALION.)
CHIRON A Centaur, son of Cronus and the Ocean nymph Philyra. By the Naiad nymph Chariclo he was father of Endeis, wife of Aeacus, the mother of Peleus and Telamon, and grandmother of Achilles and Ajax. He is represented in the fable as wise and just, while the other Centaurs are wild and uncivilized. He is the master and instructor of the most celebrated heroes of Greek story, as Actaeon, Jason, Castor, Polydeuces, Achilles, and Asclepius, to whom he teaches the art of healing. Driven by the Lapithae from his former dwelling-place, a cave at the top of Pellion, he took up his abode on the promontory of Malea in Laconia. Here he was wounded accidentally with a poisoned arrow by his friend Heracles, who was pursuing the flying Centaurs (see PHOLUS). To escape from the dreadful pain of the wound, he renounced his immortality in favour of Prometheus, and was set by Zeus among the stars as the constellation Archer.
CHITON The undershirt worn by the Greeks, corresponding to the Roman tunica. Two kinds were commonly distinguished, the short Doric chiton of wool (fig. 1) and the long Ionic tunic of linen, which was worn at Athens down to the time of Pericles. The chiton consisted of an oblong piece of cloth, wrapped round the body. One arm was passed through a hole in the closed side, while the two corners were joined together by a clasp on the shoulder. The garment, which thus hung down open on one side, was fastened together at both corners, or sometimes sewn together below the hips. At the waist it was confined by a belt. In course of time short sleeves were added to the arm-holes. Sleeves reaching to the wrist were by the Greeks regarded as effeminate; but they were worn by the Phrygians and Medians, and often appear on monuments as part of the dress of Orientals. The chiton worn on both shoulders was distinctive of free men. Workmen, sailors and slaves wore a chiton with one armhole only for the left arm, while the right arm and right breast were loft uncovered. This was called the exomis. Country folk wore a chiton of skins. The chiton worn by Doric ladies was a long garment like a chemise, slit upwards on both sides from the hips and held together by clasps at the shoulders. In the case of young girls it was fastened up so high that it hardly reached the knees. For the rest of Greece the usual dress of a lady was the Ionian chiton, long, broad, reaching to the feet in many folds, and only drawn up a short distance by the girdle. From this long ladies' chiton was developed the double chiton, a very long and broad piece of cloth, folded together round the body, and fastened with clasps at the shoulders. It was folded double round the breast and back, and was open or fastened with clasps on the right side, and fell simply down to the feet. Sometimes the open side was sewn together from the girdle to the lower edge. For the garments worn over the chiton see HIMATION, CHLAMYS, and TRIBON.
CHLAMYS An outer garment introduced at Athens from Thessaly and Macedonia. It consisted of an oblong piece of woollen cloth thrown over the left shoulder, the open ends being fastened with clasps on the right shoulder. The chlamys was worn by ephebi; it was also the uniform of general officers, like the paludamentum, as it was called in later times among the Romans. It commonly served as an overcoat for travelling, hunting, and military service. (See cut.)
CHLORIS The personification of the spring season, and goddess of flowers, the wife of Zephyrus, mother of Carpos ("Fruit"). She was identified by the Romans with Flora. (See FLORA.)
CHLORIS Daughter of Amphion of Orchomenus, wife of Neleus, mother of Nestor and Periclymenus. (See PERICLYMENUS.)
CHONIAN GODS The deities who rule under the earth or who are connected with the lower world, as Hades, Pluto, Persephone, Demeter, Dionysus, Hecate, and Hermes.
CHORUS the word choros in Greek meant a number of persons who performed songs and dances at religious festivals. When. the drama at Athens was developed from the dithyrambic choruses, the chorus was retained as the chief element in the Dionysiac festival. (See TRAGEDY.) With the old dramatists the choral songs and dances much preponderated over the action proper. As the form of the drama developed, the sphere of the chorus was gradually limited, so that it took the comparatively subordinate position which it occupies in the extant tragedies and comedies. The function of the chorus represented by its leader was to act as an ideal public, more or less connected with the dramatis personae. It might consist of old men and women or of maidens. It took an interest in the occurrences of the drama, watched the action with quiet sympathy, and sometimes interfered, if not to act, at least to advise, comfort, exhort, or give warning. At the critical points of the action, as we should say in the entr'actes, it performed long lyrical pieces with suitable action of dance and gesture. In the better times of the drama these songs stood in close connexion with the action; but even in Euripides this connexion is sometimes loose, and with the later tragedians, after the time of Agathon, the choral performance sank to a mere intermezzo. The style of the chorus was distinguished from that of the dialogue partly by its complex lyrical form, partly by its language, in which it adopted a mixture of Attic and Doric forms. The proper place of the chorus was on the orchestra, on different parts of which, after a solemn march, it remained until the end of the piece drawn up, while standing, in a square. During the action it seldom left the orchestra to re-appear, and it was quite exceptional for it to appear on the stage. As the performance went on the chorus would change its place on the orchestra; as the piece required it would divide into semi-choruses and perform a variety of artistic movements and dances. The name of Emmeleia was given to the tragic dance, which, though not lacking animation, had a solemn and measured character. The comedy had its burlesque and often indecent performance called Cordax; the satyric drama its Sicinnis, representing the wanton movements of satyrs. The songs of the choruses, too, had their special names. The first ode performed by the entire body was called parodos; the pieces intervening between the parts of the play, stasima; the songs of mourning, in which the chorus took part with the actors, commoi. The number of the members (choreutai) was, in tragedies, originally twelve, and after Sophocles fifteen. This was probably the number allowed in the satyric drama; the chorus in the Old Comedy numbered twenty-four. The business of getting the members of the chorus together, paying them, maintaining them during the time of practice, and generally equipping them for performance, was regarded as a Liturgia, or public service, and devolved on a wealthy private citizen called a Choregus, to whom it was a matter of considerable trouble and expense. We know from individual instances that the cost of tragic chorus might run up to 30 minae (about £100), of a comic chorus to 16 minae (about £53). If victorious, the Choregus received a crown and a finely wrought tripod. This he either dedicated, with an inscription, to some deity as a memorial of his triumph, or set up on a marble structure built for the purpose in the form of a temple, in a street named the Street of Tripods, from the number of them monuments which were erected there. One of these memorials, put up by a certain Lysicrates in 335 B.C., still remains. (See LYSICRATES.) After the Peloponnesian war the prosperity of Athens declined so much that it was often difficult to find a sufficient number of choregi to supply the festivals. The State therefore had to take the business upon itself. But many choruses came to an end altogether. This was the case with the comic chorus in the later years of Aristophanes; and the poets of the Middle and New Comedy accordingly dropped the chorus. This explains the fact that there is no chorus in the Roman comedy, which is an imitation of the New Comedy of the Greeks. In their tragedies, however, imitated from Greek originals, the Romans retained the chorus, which, as the Roman theatre had no orchestra, was placed on the stage, and as a rule performed between the acts, but sometimes during the performance as well.
CHRYSAOR Son of Poseidon and Medusa, brother of Pegasus, and father of the three-headed giant Geryon and Echidna by the Ocean-Nymph Callirrhoe.
CHRYSEIS The daughter of Chryses, priest of Apollo at Chryse. She was carried away by the Greeks at the conquest of her native city, and allotted to Agamemnon. Agamemnon having refused the father's proffered ransom, Apollo visited the Greek camp with pestilence until Agamemnon gave her back without payment. (See TROJAN WAR.)
CHRYSIPPUS Son of Pelops and the Nymph Axioche, murdered by his step-brothers Atreus and Thyestes, who were consequently banished by Pelops.
CHRYSIPPUS A Greek philosopher of Tarsus or Soli in Cilicia (about 282-206 B.C.). At Athens he was a pupil of the Stoic Cleanthes, and his successor in the chair of the Stoa. Owing to the thorough way in which he developed the system, he is almost entitled to be called the second founder of the Stoic school; and, indeed, there was a saying "Had there been no Chrysippus, there had been no Stoa." The author of more than 705 books, he was one of the most prolific writers of antiquity, but his style was marred by great prolixity and carelessness. Only a few fragments of his writings survive.
CHTHONIA Daughter of Erechtheus of Athens, who was sacrificed by her father to gain the victory over the men of Eleusis. (See ERECHTHEUS.)
CHTHONIA An epithet of Demeter (q.v.).
CHYTROI the third day of the Anthesteria. (See DIONYSIA.)
CICERO Quintus Tullius Cicero, the younger brother of Marcus, was born in B.C. 102. He was praetor in 62, and legatus to Caesar in Gaul and Britain from 54-62 B.C.. In the civil war he took the side of Pompey, but was pardoned by Caesar. In 43 he was made an outlaw, at the same time as his brother, and in 42 was murdered in Rome. Like Marcus, he was a gifted man, and not unknown in literature, especially as a writer of history and poetry. In 54 B.C. , for example, when engaged in the Gallic campaign, he wrote four tragedies in sixteen days, probably after Greek models. We have four letters of his I besides a short paper addressed to his brother in 64 B.C. , on the line to be taken in canvassing for the consulship.
CICERO Marcus Tullius Cicero. The celebrated Roman orator, born at Arpinum, January 3rd, 106 B.C. He was son of Marcus Tullius Cicero and Helvia, his family being of equestrian rank, but not yet ennobled by office. With his brother Quintus he received his education in Rome, where he soon had an opportunity of hearing and admiring the two most celebrated orators of the day, Crassus and Antonius. He took the toga virilis in 90 B.C., and, while practising rhetorical exercises, devoted himself with ardour to the study of law. In 89 he served on his first campaign in the Marsian War. After this he began his studies in philosophy, mainly under the guidance of the Academic philosopher, Philo of Larissa. The presence of the Rhodian rhetorician Molo in Rome, and afterwards the instruction in dialectic given him by the Stoic Dioduus, gave him the opportunity he desired for furthering his training as an orator. Having thus carefully prepared himself for his future vocation during the period of the civil disturbances, he started on his career as an orator under Sulla's dictatorship. He began with civil or private cases. One of his earliest speeches, the Pro Quinctio, still survives. This oration [in which he defends his client on the question of his conduct in a partnership] he delivered in 81 B.C., in his 26th year. In the following year he first appeared in a causa publica, and not on the side of the prosecution, the usual course for beginners, but on that of the defence. His client was Sextus Roscius of Ameria, accused of murdering his own father. This speech laid the foundation of Cicero's fame, and not only because it was successful. People admired the intrepidity with which Cicero stood up against Chrysogonus, the favourite, of the omnipotent dictator. In the following year, for the sake of his delicate health, Cicero started on a two years, tour in Greece and Asia, taking every opportunity of finishing his education as a philosopher and orator. For philosophy he had recourse to the most celebrated professors at Athens: for rhetoric he went to Rhodes, to his former instructor, Molo. In B.C. 77 he returned to Rome, his health restored, and his intellect matured. In this year he married Terentia. Hie career as an advocate he pursued with such success that he was unanimously elected quaestor in 76 B.C.. He was stationed at Lilybaeum, in Sicily, and administered his office unimpeachably. After his return he entered the senate, and developed an extraordinary activity as a speaker. In consequence he was elected to the curule aedileship in 70 B.C. It was in this year that the Sicilians, remembering the conscientiousness and unselfishness he had displayed in his quaestorship, begged him to lead the prosecution against Verres. For three years this man had, in the most infamous manner, ill-treated and plundered the province. Cicero had to contend with all kinds of hindrances thrown in his way by the aristocratic friends of Verres. By the Divinatio in Caecilium he had to make good his claims to prosecute against those of Caecilius Niger. The defence was led by the most famous orator of the day, Hertensins. But Cicero managed to collect such a mass of evidence, and to marshal it with such ability, that after the actio prima, or first hearing, Verres found it advisable to retire into voluntary exile. The unused material Cicero worked up into an actio secunda in five speeches. The whole proceeding made him so popular that, spoiled as the multitude was, no one complained of his economical expenditure on the games during his aedilesbip. He was unanimously elected praetor in 67 B.C. In this office he made his first political speech in 66, successfully defending the proposal of the tribune Manilius to give Pompeius the command in the Mithridatic war, with unprecedented and almost absolute power. In 64 B.C. he came forward as candidate for the consulship, and was successful, in spite of the efforts of his enemies. He owed his success to the support of the nobility, who had hitherto regarded him, as a homonovus, with disfavour, but had come to recognise him as a champion of the party of order. He obtained the office, as he had the rest, suo anno, that is in the first year in which his candidature was legally possible. The danger with which Catiline's agitation was threatening the State, determined Cicero to offer a vigorous opposition to everything likely to disturb public order. With this view he delivered three speeches, in which he frustrated the agrarian proposals of the tribune Servilius Rullus. He also led the defence of the aged Rabirius, whom the leaders of the democratic party, to excite the people against the senate, had prosecute for the murder of Saturninus thirty-six years before. To avoid the danger and excitement of a fresh consular election for 62, he undertook the defence of the consul designatus L. Murena, on the charge of bribery; and this, although the accusers of Murena numbered among them Cicero's best friends, and, indeed, rested their case upon the very law by which Cicero had himself proposed to increase the penalties for bribery. The conspiracy of Catiline gave Cicero an opportunity of displaying in the most brilliant light his acuteness, his energy, his patriotism, and even his power as an orator. He discovered the conspiracy, and helped largely to suppress it by the execution of the chief conspirators, who had remained behind in Rome. Cicero's consulship marks the climax of his career. He received, it is true, the honourable title of pater patriae; but, a few weeks later, he bad a clear warning of what he had to expect from the opposite party in the way of reward for his services. When laying down his office he was about to make a speech, giving an account of his administration. The tribune Metellus Nepos interrupted him, and insisted on his confining himself to the oath usual on the occasion. In the following year he had opportunities for displaying his eloquence in the defence of P. Cornelius Sulla and the poet Archias. But he was often attacked, and had, in particular, to meet a new danger in the hostility of Clodius Pulcher, whose mortal hatred only too soon hit upon a chance of sating itself. Cicero would not accede to the plans of Caesar, Pompey and Crassus, but offered them a strenuous resistance. He deceived himself as to his own political importance, and refused to quit the city except under compulsion. The triumvirs accordingly abandoned him to the vengeance of Clodius. Clodius was elected tribune of the plebs in 58 B.C. , and at once proposed that any person should be made an outlaw, who should have put Roman citizens to death without trial. Cicero met the charge by retiring into voluntary exile early in April, 58. He went to Thessalonica, and Macedonia, where he found a safe retreat at the house of the quaestor Plancius. The sentence was, however, pronounced against him; his house on the Palatine was burnt down, his country houses plundered and destroyed, and even his family maltreated. It is true that, as early as the next year, he was recalled with every mark of distinction, and welcomed in triumph by the people on his entrance into Rome at the beginning of September. But his political activity was crippled by the power of the triumvirs. His fear of Clodius forced him to comply with their commands as a means of keeping in their good graces. But all this only stimulated him to show greater energy as an orator. His chief efforts were put forth in defending his friends, when prosecuted by political antagonists, as, for instance, Publius Sestius in 56 B.C., Gnaeus Plancius in 54, Titus Annius Milo in 52. His defence of the latter, accused of the murder of Clodius, was unsuccessful. It was at this period that he began to apply himself to literature. In 53 B.C. he was elected augur; from July, 51, to July, 50, he administered the province of Cilicia as proconsul. In this capacity, his clemency, uprightness and unselfishness won for him the greatest respect. For his conduct in a campaign against the robber tribes of Mount Amanus he was honoured by the title of Imperator, a public thanksgiving, and the prospect of a triumph. He landed in Italy towards the end of November, B.C. 50, and found that a breach between Pompey and Caesar was inevitable. The civil war broke out in the next year, and, after long hesitation, Cicero finally decided for Pompey, and followed him to Greece. But after the battle of Pharsalus, in which ill-health prevented him from taking a part, he deserted his friends, and crossed to Brundisium. Here he had to wait a whole year before Caesar pardoned him, and gave him leave to return to Rome. Caesar treated him with distinction and kindness, but Cicero kept aloof from public life. Nothing short of the calls of friendship could induce him to appear in the courts, as he did for Marcellus, Ligarius and Deiotarus. The calamities of his country; his separation from his wife Terentia, in 46 B.C. , after a married life of thirty-three years; his hasty union with the young and wealthy Publilia, so soon to be dissolved; the unhappy marriage and death of his favourite daughter Tullia; all this was a heavy affliction for him. He found some consolation in studying philosophy, and applying himself with energy to literary work. The murder of Caesar on March 15th, 44 B.C., roused him from his retirement, though he had taken no actual part in the deed. His patriotism excited him once more to take an active part in public life, and his first aimwas to effect a reconciliation of parties. He succeeded so far as to secure the passing of a general amnesty. But it was not long before the intrigues and the hostility of the Caesarian party forced him again to leave Rome. He was on his way to Greece, when, at the end of August, he was recalled, by false rumours, to the Capitol. In a moment of deep irritation against Antonius, he delivered, on the 2nd of September, the first of his fourteen Philippic orations, so called after those of Demosthenes. The second Philippic was never spoken, but published as a pamphlet; the last was delivered on the 21st April, B.C. 43. On the retirement of Antonius from Rome, Cicero found himself again playing a prominent part in politics. All the efforts of his party to bring about a restoration of the ancient republican freedom centred in him. But,when Octavianus disappointed the hopes which he had excited, and attached himself to Antonius and Lepidus in the second triumvirate, Cicero, now the chief man in the senate, was declared an outlaw. Intending to fly to Macedonia, as he had done fifteen years before, he was overtaken by his pursuers near Caieta, and put to death on September 7th, 43 B.C. , shortly before he had completed his sixty-fourth year. His head and right hand were exposed on the rostra by Antonius. The literary labours of Cicero signalize an important advance in the development of Latin literature. It is not only that he is to be regarded as the creator of classical Latin prose. He was also the first writer who broke ground, to any great extent, in fields of literature which, before him, had remained almost untouched. He had insight enough to perceive that his vocation lay in the career of an orator. His industry, throughout his whole life, was untiring; he was never blinded by success; to educate himself, and perfect himself in his art, was the object which he never lost sight of. His speeches, accordingly, give brilliant testimony to his combination of genius with industry. Besides the fifty-sevon speeches which survive in a more or less complete shape, and the most important of which have been mentioned above, we have about twenty fragments of others, and the titles of thirty-five more. Cicero was justified in boasting that no orator had written so many speeches, and in such different styles, as himself [Orator, c. 29, 30]. These orations were partly political, partly forensic; the latter being mostly on the side of the defenee. Cicero was also the author of panegyrics, as that, for instance, upon Cato. With few exceptions, as the second actio against Verres, the Pro Milone, and the panegyrics, they were actually delivered, and published afterwards. Extending over thirty-eight years, they give an excellent idea of Cicero's steady progress in the mastery of his art. They are of unequal merit, but everywhere one feels the touch of the born and cultivated orator. A wealth of ideas and of wit, ready acuteness, the power of making an obscure subject clear and a dry subject interesting, mastery of pathos, a tendency to luxuriance of language, generally tempered by good taste to the right measure, an unsurpassed tact in the use of Latin idiom and expression, a wonderful feeling for the rhythm and structure of prose writing: these are Cicero's characteristics. With all the faults which his contemporaries and later critics had to find with his speeches, Cicero never lost his position as the most classical representative of Latin oratory, and he was judged the equal, or nearly the equal, of Demosthenes. The knowledge which he had acquired in his practice as a speaker he turned to account in his writings on Rhetoric. In these he set forth the technical rules of the Greek writers, applying to them the results of his own experience, and his sense of the requirements of Latin oratory. Besides the two books entitled Rhetorica or De Inventione, a boyish essay devoid of all originality, the most important of his works on this subject are: (1) The De Oratore, a treatise in three books, written 55 B.C. This work, the form and contents of which are alike striking, is written in the style of a dialogae. Its subject is the training necessary for an orator, the proper handling of his theme, the right style, and manner of delivery. (2) The Brutus, or De Claris Oratoribus, written in B.C. 46; a history of Latin oratory from the earliest period down to Cicero's own time. (3) The Orator, a sketch of the ideal orator, written in the same year as the Brutus. Cicero also devoted a large number of books to Greek philosophy, a subject which he was concerned to render accessible to his countrymen. His writings in this line lack depth and thoroughness; but it must be said at the same time that he has the great merit of being the first Latin writer who treated these questions with taste and in an intelligible form, and who created a philosophical language in Latin. The framework which he adopts is usually that of the Aristotelian dialogue, though he does not always consistently adhere to it. It was not until after his fiftieth year that he began to write on philosophy, and in the years B.C. 45 and 44, when almost entirely excluded from politics, he developed an extraordinary activity in this direction. The following philosophical works survive, either in whole or in part: (1) Fragments, amounting to about one-third of the work, of the six books, De Re Publica, written B.C. 54-51. (2) Three books of an unfinished treatise, De Legibus, written about 52. (3) Paradoxa Stoicorum, a short treatment of six Stoical texts, B.C. 46. (4) Five books on the greatest good and the greatest evil (De Finibus Bonorum et Malorum), B.C. 45. This is the best of his philosophical works. (5) The second book of the first edition, and the first book of the second edition, of the Academica,B.C.45. (6) The five books of the Tusculan Disputations, B.C. 44. In the same year appeared (7) the De Natura Deorum, in three, and (8) the De Divinatione, in two books. (9) A fragment on the Stoical doctrine of Fate. (10) The Cato Maior, or De Senectute. (11) Laellus, or De Amicitia . (12) De Officiis, or On Ethics, in three books. Besides these, a whole series of philosophical and other prose writings by Cicero are known to us only in fragments, or by their titles. The multifarious nature of Cicero's occupation as a statesman and an orator did not hinder him from keeping up a voluminous correspondence, from which 864 letters (including 90 addressed to Cicero, are preserved in four collections. These letters form an inexhaustible store of information, bearing upon Cicero's own life as well as upon contemporary history in all its aspects. We have (1) The Epistulae ad Familiares, in sixteen books, B.C. 63-43; (2) The Epistulce ad Atticum, in sixteen books, B.C. 68-43; (3) Three books of letters to his brother Quintus; (4) Two books of correspondence between Cicero and Brutus after the death of Caesar, the genuineness of which is [rightly] disputed. Cicero also made some attempts to write poetry, in his youth for practice, in his later life mainly from vanity. His youthful effort was a translation of Aratus, of which some fragments remain. After 63 B.C. he celebrated his own consulship in three books of verses. [He is a considerable metrist, but not a real poet.]
CINYRAS Supposed, in the Greek mythology, to have been king of Cyprus, the oldest priest of Aphrodite in Paphos, the founderof that city, and the ancestor of the priestly family of the Cinyradae. His wealth and long life, bestowed upon him by Aphrodite, were proverbial; and from Apollo, who was said to be his father, he received the gift of song. He was accounted the founder of the ancient hymns sung at the services of the Paphian Aphrodite and of Adonis. Consequently he was reckoned among the oldest singers and musicians, his name, indeed, being Phoenician, derived from kinnor, a harp. The story added that he was the father of Adonis by his own daughter Myrrha, and that, when made aware of the sin, he tock away his own life.
CIPPUS The Latin name for a sepulchral monument. The form of the cippus was sometimes that of a pedestal with sevral divisions, supporting an upright eone, either pointed at the end, or entirely cylindrical; sometimes that of a cube with several projections on its surface. (See cut here, and also under SIGNUM.)
CIRCE (a figure in Greek mythology). A celebrated magician, daughter of the Sun (Helios) and the Ocean nymph Perseis, sister ofn Aeetes and Pasiphae. She dwelt on the island of Aeaea. For her meeting with Odysseus and the son she bore him, Telegonus, see ODYSSEUS .
CIRCUS, GAMES OF The name of Circus was given at Rome par excellence to the Circus Maximus>. This was a recreation ground laid out by king Tarquinius Priscus in the valley between the Palatine and Aventine hills, south of the Capitol. Its centre was marked by the altar of Consus. A second circus, called the Circus Flaminius , was built by the censor C. Flaminius on the Campus Martius in 220 B.C. Several more were built during the imperial period, some of which can still be recognised in their ruined state. Such is the Circus of Maxentius, erroneously called Circo di Caracalla (fig. 1). Similar racecourses existed in many other cities of the empire, e.g., that still remaining amid the ruins of the town of Bovillae. The length ofthe Circus Maximus, as enlarged by Caesar, was some 1,800 feet, its breadth some 350. The seats, which rose in a series of terraces, rested on a substructure consisting of three stories of arched vaults. The lower seats were of stone, the upper of wood. Round the out side of the circus ran a building, containing booths and seats, as well as the entrances to the seats, the number of which amounted, in Caesar's time, to 150,000, and in the 4th century, after the building had been repeatedly enlarged, to 385,000. The podium, or lowest row of seats running immediately above the race-course, was protected from the wild animals by a railing and a trench (euripus) ten feet in width and depth. This trench was, however, filled up at the command of Nero. The end of the circus, at which were the gate of entrance and the partitions in which the chariots stood, was flanked by two towers (oppida) occupied by bands of music.Between these was the loggia of the presiding magistrate. The opposite end of the building was semicircular, and had a gate called the porta triumphalis, which seems to have been used only on extraordinary occasions. The senators and e quites had separate places allotted them, as in the theatre. The seats assigned to the common people were divided according to tribes, and the sexes were not separated. The eight or twelve openings (carceres ) from which the chariots issued lay, as we have already mentioned, at both sides of the entrance, and were closed with bars. They were arranged in slanting lines, so that the distance from the carceres to the startingpoint was equalized for all. The startingpoint was marked by three conical pillars (metae), standing on a substructure. Three other similar metae, corresponding to them, stood at the other or semicircular end of the circus. Between the two points where the metae stood was built a low wall (spina), extending through the whole length of the course. On this there used to stand the mast of a ship, which, after Augustus' time, gave place to an obelisk. The spina was adorned with pillars, little shrines, and statues of the gods, especially of Victory. A second and loftier obelisk was added by Constantine. The obelisk of Augustus now stands in the Piazza del Popolo, that of Constantine on the square in front of the Lateran. There was also an elevated substructure, supporting seven sculptured dolphins spouting water, and a pedestal with seven egg-shaped objects upon it, the use of which will be explained below. The games were generally opened by a solemn procession from the Capitol through the forum to the circus, and through the whole length of the circus round the spina. At the head of the procession came to giver of the games, sitting on a car of triumph in triumphal costume. He was followed by the images of the gods borne on litters or carriages, and escorted by the collegia and priestly corporations. In the imperial age the procession included the images of the deceased emperors and empresses, to whom divine honours were paid. The procession moved through the entrance, while the crowd rose up, cheered, and clapped their hands. The president dropped a white handkerchief into the arena, and the race began. Four, sometimes as many as six, chariots drove out from behind the barriers at the right hand of the spina. Then they rushed along the spina as far as the further posts, rounded these, and drove back down the left side to the starting-posts. They made the circuit seven times, and finally drove off the course through the barriers on the left of the spina. Seven circuits constituted one heat, or missus. A chalk line was drawn across the ground near the entrance, and the victory was adjudged to the driver who first crossed it. During the republican period the number of missus or heats amounted to ten or twelve, and after the time of Caligula to twenty-four, taking up the whole day. To keep the spectators constantly informed how many of the seven heats had been run, one of the egg-shaped signals, mentioned above, was taken down after each heat, and probably also one of the dolphins was turned round. The chariots had two wheels, were very small and light, and were open behind. The team usually consisted either of two (bigae) or of four horses ( quadrigoe). In the latter case the two middle horses only were yoked together. The driver (auriga or agitator, fig. 2) stood in his chariot, dressed in a sleeveless tunic strapped round the upper part of his body, a helmet-shaped cap on his head, a whip in his hand, and a knife with a semi-circular blade in his girdle, to cut the reins with in case of need, for the reins were usually attached to his girdle. The main danger lay in turning round the pillars. To come into collision with them was fatal, not only to the driver himself, but to the driver immediately behind him. The chariots, and probably also the tunics and equipments of the drivers, were decked with the colours of the different factions, as they were called. Of these there were originally only two, the White and the Red. At the beginning of the imperial period we hear of two more, the Green and the Blue. Two more, Gold and Purple, were introduced by Domitian, but probably dropped out of use after his death. Towards the end of the 3rd century A.D. the White faction joined with the Green, and the Red with the Blue. Accordingly in the late Roman and Byzantine period we generally hear only of Blue and Green. It was the party feeling thus engendered which was the mainspring of the passionate interest, often amounting almost to madness, which the people took in the games of the circus. The necessary attendants, the horses, and the general equipment of the games were provided, at the cost of the giver, by special Companies, with one or more directors at their head. These companies were distinguished by adopting the different colours of the factions. The drivers were mostly slaves, or persons of low position. The calling was looked down upon; but at the same time a driver of exceptional skill would be extraordinarily popular. The victors, besides their palms and crowns, often received considerable sums of money; and thus it would often happen that a driver would rise to the position of a contractor, or become director of a company of contractors. Numerous monuments survive to commemorate their victories. Sometimes, indeed, a Celebrated horse would have a monument put up to him. A contest of riders, each with two horses, was often added to the chariot-races. These riders were called desultores, because they jumped from one horse to another while going at full gallop. The circus was also used for boxing-matches, wrestlingmatches, and foot-racing; but during the imperial period separate buildings were usually appropriated to these amusements. Gladiatorial contests, and wild-beast hunts, were originally held in the circus, even after the building of the amphitheatre. Besides these games, the circus was sometimes used for military reviews. The cavalry manaeuvres, for instance, of the six divisions of the knights ( ludi sevirales), with their six leaders (Seviri), and an imperial prince as princeps iuventutis at their head, would occasionally be held there. Under the emperors of the Julian dynasty a favourite pastime was the Troia or ludus Troite . This consisted in a number of manceuvres performed by boys belonging to senatorial and other respectable families. They rode on horseback in light armour in separate divisions, and were practised for the purpose by special trainers.
CITHARA A stringed instrument, invented (so the fable ran) by Apollo. The cithara was played on occasions of ceremony, such as public games and processions: the lyra, a smaller instrument and easier to hold, was more commonly used in ordinary life. The cithara consisted of a sounding board, which extended into two arms or side-pieces. The sounding-board, made of thin pieces of wood, plates of metal, or ivory, was generally of a quadrangular, but sometimes of an oval shape; and was deeply vaulted at the back. The arms, which were broad were hollow, like the sounding-board. As the instrument was rather heavy, and the player had to stand while performing on it, it was generally provided with straps for supporting it, so as to leave the player's hands free. The phorminx , generally regarded as an attribute of Apollo, seems to have been a special variety of the cithara. It is generally spoken of as " shrill-toned." Different forms of the cithara are given in the engraving. (For further details, and for the manner of playing on the cithara, seeLYRA)
CIVITAS The technical Latin word for the right of citizenship. This was originally possessed, at Rome, by the patricians only. The plebeians were not admitted to share it at all until the time of Servius Tullius, and not to full civic rights until B.C. 337. In its fullest comprehension the civitas included: (1) the ius suffragii, or right of voting for magistrates; (2) the ius honorum, or right of being elected to amagistracy; (3) the ius provocationis or right of appeal to the people, and in later times to the emperor, against the sentences passed by magistrates affecting life or property; (4) the ius conubii, or right to contract a legal marriage; (5) the ius commercii, or right to bold property in the Roman community. The civitas was obtained either by birth from Roman parents, or by manumission (see MANUMISSIO), or by presentation. The right of presentation belonged originally to the kings, afterwards to the popular assemblies, and particularly to the comitia tributa, and last of all to the emperors. The civitas could be lost by deminutio capitis (seeDEMINUTIO CAPITIS). The aerarii, so called, had an imperfect civitas, without the ius suffragii and ius honorum. Outside the circle of the civitas stood the slaves and the foreigners or peregrini (see PEREGRINI). The latter included: (1) strangers who stood in no international relations with Rome; (2) the allies, or socii , among whom the Latini held a privileged place (see LATINI); (3) the dediticii, or those who belonged to nations conquered in war. Though the Roman citizenship was conferred upon all the free inhabitants of the empire in 212 A.D. by the emperor Caracalla, the grades of it were not all equalized, nor was it until the time of Justinian that civitas and libertas became convertible terms.
CLASSIARII or classici (from classis, a fleet). The crews of the Roman fleet. In the republican age the rowers ( remiges) were slaves, and the sailors (nautae) were partly contributed by the allies (socii navales), partly levied from among the Roman citizens of the lowest orders, the citizens of the maritime colonies, and the freedmen. Under the Empire the fleets were manned by freedmen and foreigners, who could not obtain the citizenship until after twenty-six years' service. In the general military system, the navy stood lowest in respect of pay and position. No promotion to higher posts was open to its officers, as those were monopolized by the army. In later times, a division of the marines stationed at Misenum and Ravenna was appointed to garrison duty in Rome. This division was also used in time of war in repairing the roads for the armies. In Rome the marines were employed, among other things, in stretching the awnings over the theatre.
CLASSICUM The signal given by the bucina or horn for the meeting of the comitia centuriata at Rome, and for the meeting of the soldiers in camp, especially before they marched out to battle.
CLAUDIANUS A Latin poet, born at Alexandria in the second half of the 4th century A.D. In 395 A.D. he came to Rome. Here he won the favour of the powerful Vandal Stilicho, and on the proposal of the senate was honoured with a statue by the emperors Arcadius and Honorius. The inscription on this statue is still in existence (Mommsen, Inscriptiones Regni Neapolitani, No. 6794). His patron Stilicho fell in 408, and Claudian, apparently, did not survive him. We have express evidence that the poet was not a Christian. He was familiar with Greek and Latin literature, and had considerable poetical gifts, including a mastery both of language and metre. These gifts raise him far above the crowd of the later Latin poets, although the effect of his writing is marred by tasteless rhetorical ornament and exaggerated flattery of great men. His political poems, in spite of their lau-datory colouring, have considerable historical value. Most of them are written in praise of Honorius and of Stilicho, for whom he had a veneration as sincere as was his hatred of Ruftnus and Eutropius. Against the latter he launched a number of invectives. Besides the Raptus Proserpiae, or Rape of Proserpine, an unfinished epic in which his descriptive power is most brilliantly displayed, his most important poems are (1) De III, IV, VI, Consulatu Honorii; (2) De Nuptiis Honorii Fescennina; (3) Epithalamium de Nuptiis Honorii et Mariae; (4) De Bello Gildonico; (5) De Consulatu Stilichonis; (6) De Bello Pollentino; (7) Laus Serenae, Serena being Stilicho's wife. He also wrote epistles in verse, a series of minor pieces, narrative and descriptive, and a Gigantomachia, of which a fragment has been preserved.
CLEANTHES A Greek philosopher, native of Assos in Asia Minor. He was originally a boxer, and while attending at Athens the lectures of Zeno, the founder of the Stoic philosophy, he got a livelihood at night by carrying water. He was Zeno's disciple for nineteen years, and in 260 B.C. succeeded him as head of the Stoic school. He died in his eighty-first year by voluntary starvation. A beautiful hymn to Zeus is the only one of his writings that has come down to us.
CLEMENS A Greek ecclesiastical writer, born at Alexandria about 150 A.D. Originally a heathen, he gained, in the course of long travels, a wide knowledge of philosophy. Finding no satisfaction in it, became a Christian, and about 190 A.D. was ordained priest in Alexandria, and chosen to preside over a school of catechumens there. The persecution under Septimius Severus having compelled him to take flight, he founded a school in Jerusalem, and came afterwards to Antioch. He died in 218 A.D. His writings contributing as they do to our knowledge of ancient philosophy, have an important place, not only in Christian, but also in profane literature. This is especially true of the eight books called Stromata; a title which properly means " many coloured carpets," or writings of miscellaneous contents.
CLEOMENES An Athenian sculptor, who probably flourished in the Augustan age. The celebrated Venus di Medici, now at Florence, is his work. [He is described on the pedestal as son of Apollodorus. The Germanicus of the Louvre was the work of his son, who bore the same name.]
CLEOPATRA Daughter of Boreas and Orithyia, and wife of Phineus. (See PHINEUS.)
CLEOPATRA Daughter of Idas, and wife of Meleager. (See MELEAGER.)
CLEPSYDRA A water-clock, or earthenware vessel filled with a certain measure of water, and having a hole in the bottom of a size to ensure the water running away within a definite space of time. Such water-clocks were used in the Athenian law courts, to mark the time allotted to the speakers. They were first introduced in Rome in 159 B.C., and used in the courts there in the same way. In the field they were used to mark the night-watches. The invention of the best kind of water-clock was attributed to Plato. In this the hours were marked by the height of the water flowing regularly into a vessel. This was done in one of two ways. (1) A dial was placed above the vessel, the band of which was connected by a wire with a cork floating on the top of the water. (2) The vessel was transparent, and had vertical lines drawn upon it, indicating certain typical days in the four seasons or in the twelve months. These lines were divided into twelve sections, corresponding to the position which the water was experimentally found to take at each of the twelve hours of night or day on each of these typical days. It must be remembered that the ancients always divided the night and day into twelve equal hours each, which involved a variation in the length of the hours corresponding to the varying length of the day and night.
CLERUCHIA A kind of Greek colony, which differed from the ordinary colonial settlement in the fact that the settlers remained in close connection with their mother-city. The Athenian cleruchiae, are the only ones of which we have any detailed knowledge. Aconquered territory was divided into lots of land, which were assigned to the poorer citizens as cleruchi, or "holders of lots." The original inhabitants would be differently treated according to circumstances. In many cases they were compelled to emigrate; sometimes the men were killed, and the women and children enslaved; but ordinarily the old inhabitants would become the tenants of the settlers, and take, generally, a less privileged position. The settlers formed a separate community, elected their own officials, and managed their local affairs; but they continued to be Athenian citizens, with all the rights and duties of their position. They remained under the authority of Athens, and had to repair to the Athenian courts for justice in all important matters.
CLITARCHUS A Greek historian, son of the historian Dinon. He flourished about 300 B.C., and was the author of a great work, in at least twelve books, upon Alexander the Great. He was notoriously untrustworthy, and inclined to believe in the marvellous; his style was turgid and highly rhetorical; but his narrative was so interesting that he was the most popular of all the writers on Alexander. The Romans were very fond of his book, which was indeed the main authority for the narratives of Diodorus, Trogus Pompeius, and Curtius. A number of fragments of it still survive.
CLITUS Son of Mantius, and grandson of Melampus: loved and carried off by Eos. SeeEos.
CLOACA A vaulted subterranean channel for carrying off drainage of every kind. As early as the 6th century B.C. Rome had an extensive system of sewers for draining the marshy ground lying between the bills of the city. By this the sewage was carried into a main drain (Cloaca Maxima ) which emptied itself into the Tiber. Part of this sewer, in length quite 1,020 feet, is still in existence, and after a lapse of 2,500 years, goes on fulfilling its original purpose. The sewer, which is nearly twenty feet wide, is covered by a vaulted roof of massive squares of tufa, in which an arch of travertine is inserted at intervals of 12 feet 2 inches. The original height was 10 feet 8 inches, but has been reduced to 6 feet 6 inches by the accumulation of filth and rubbish. The drainage system of Rome was considerably extended, especially by Agrippa in the Augustan age. The duty of keeping the sewers of Rome in repair fell originally to the censors. During the imperial age it was transferred to a special board, the curatures cloacarum. Citizens who wished to establish a connexion between their property and the city drains had to pay a.special tax to the State, called cloacarium.
CLOCKS were known to the ancients only under the form of sun-dials ( seeGNOMON) and water-clocks (see CLEPSYDRA).
CLOTHING The dresses of the Greeks and Romans consisted of under garments or shirts, and upper garments or mantles. The Greek chiton and the Latin tunica, common to both men and women, belong to the first class; so does the stola of the Roman matron, worn over the tunica. The himation was an upper garment, worn in Greece both by men and women. The Greek chlamys and tribon and peplos were upper garments, the chlamys and tribon confined to men, and the peplos to women. The upper dress worn in public life by a Roman citizen was the toga; the palla was peculiar to married ladies. There were other dresses of the same kind commonly in use among the Romans, for instance the lacerna, loena, poenula, and synthesis: the sagum and paludamentum were confined to military service. (See, for further details, the articles on the words in question.) Trousers (Latin bracae, Greek anaxyrides ) were only known as worn by the Orientals and by the barbarians of the North. Among the Romans no one wore them but the soldiers stationed in the northern districts. In works of art, accordingly, trousers and the long-sleeved chiton are an indication of barbarian costume. The custom of wrapping up the calf and thigh as a protection against the cold was deemed excusable in sickly and elderly people, but was thought effeminate in others. The wool of the sheep was at all times the staple material for cloth stuffs. Linen, though known to the Greeks of the Homeric age, was worn chiefly by the Ionians, and less so by the inhabitants of Greece Proper. Among the Romans, the use of linen was mostly confined to the girdle, though common among the Italian tribes. Both sexes wore a linen girdle (subligaculum) and women a linen breastband. Women were the first to exchange wool for linen, and this during the republican age. Linen garments for men do not appear until later, when the fine Egyptian and Spanish linen-stuffs became a special article of luxury. The toga was always made of wool. Cotton-stuffs, too, were known to the ancients, as well as the serica, a material made wholly or partly of silk; but these were not commonly used until the imperial times (see WEAVING). Country folk in Greece, and especially shepherds, clothe themselve in the skins of animals. Pelisses, apparently, did not come into fashion until the Empire. The colour of dresses among the Greeks and Romans was mostly, but by no means exclusively, white. For practical reasons the working classes used to wear stuffs of dark colour, either natural or artificial. Dark clothes were worn among the upper classes in Rome only in time of mourning, or by a person accused before the courts of law. Coloured dresses were put on by men in Greece mainly on festal occasions, and by the Romans not at all. Gay-coloured materials were at all times worn by Greek ladies, and often, too, by Roman ladies as, arly as the 1st century B.C. Strong colours do not appear to have been liked by the ancients. They were familiar with stripes, plaids, and other patterns, as well as with ornaments of needlework and all kinds of embroidery. With regard to the, fitting of dresses, it should be observed that it was mostly the custom to weave them according to measure, and there was therefore no necessity, as in modern times, for artistic cutting. The art of sewing was quite subordinate, and confined mostly to stitching leaves together for garlands; though sleeved garments, no doubt, required rather more care. Hence the fact that there, was no such thing in antiquity as a separate, tailoring trade. The necessary sewing was done by the ladies of the house, or by their slaves, and sometimes by the fullers, whose business it was to measure the pieces of cloth, to sell ready-made garments, and to clean clothes. (See FULLERS.) Shoes. The Greeks usually went barefoot, except when out of the house; but they did not think it necessary to wear shoes, even in the street. On entering a house, whether one's own or not, it was customary to uncover the feet. The simplest form of covering for the feet was a sole fastened by straps ( hypodema.) This is to be distinguished from the sandal sandalon, sandalion), which was worn originally by men and afterwards by women. This was a more complicated set of straps, reaching as far as over the ankle, where they were fastened. They sometimes had leather added at the sides and heel, so as to resemble a shoe. Close shoes of various kinds, fastened over the foot, were also worn by men and women. There were, besides, several kinds of boots, among which may be mentioned the endromis and cothurnus (see ENDROMIS, COTHURNUS). Among the Romans, men and women when at home, and generally in private life, wore a sandal (solea), which was only taken off at meals; but a respectable Roman would hardly show himself barefooted outof doors. With the toga went the shoe called calceus, of which there were differents kinds, varying according to rank (see CALCEUS). Ladies usually, when out of doors, wore shoes of white or coloured leather, which formed an important part of their toilette, especially under the Empire, when the sexes rivalled each other in the splendour of their shoes, the men appearing in white and red leather, the emperor and great personages wearing shoes adorned with gold and even with jewels. Among the Romans generally, a great variety of shoes was in use, many of them borrowed from other countries (see CREPIDA, SOCCUS). Wooden shoes (sculponeoe) were worn by slaves and peasants. For the military boot in use under the Empire, seeCALIGA. Coverings for the head. The upper classes in Greece and Italy generally went bareheaded. It was only when long in the open air, as on journeys, or while hunting, or in the theatre, that they used the caps and bats worn by artisans, country folk, and fishermen (see PETASUS, PILLEUS, CAUSIA). In Rome, for protection against sun and storm, they adopted from the northern countries the cucullus or cucullio , a hood fastened to the poenilla or lacerna. The head was often protected, in the case both of men and women, by drawing the top of the garment over the head. Besides kerchiefs and caps, women also wore veils, which in some cases, as at Thebes (and as now in the East), covered the face as far as the eyes. Roman ladies would seldom appear in the street uncovered. A common covering was the ricinium, which also served as a wrapper. This was, in later times, only worn at religious ceremonials. It was a square cloth fastened to the head which ladies folded round them, throwing it over the left arm and left shoulder. For protection against the sun ladies carried umbrellas (Gr. skiadeion, Lat. umbraculum, umbella ), or made their servants carry them. Fans (Gr. rhipos , Lat. flabellum) were likewise in common use. These were made of gaily-painted bits of wood, and the feathers of peacocks or other birds, and were generally in the shape of leaves. Ornaments. Rings were in fashion both among men and women. The only other metal ornaments which men would have any opportunity for wearing in ordinary life were the clasps or brooches (fibuloe) used for fastening dresses or girdles. These were of bronze, silver, or gold, and often adorned with costly jewels. Besides rings and clasps, women wore needles in their hair, and ear-rings, necklaces, and bracelets on their wrists and arms, sometimes even on their ankles. The trinkets that have been preserved from antiquity exhibit the greatest conceivable variety of form. One of the commonest forms for a bracelet is that of a snake, surrounding the arm once, or in several spirals. An equal variety is observable in the ornamentations of pearls, precious stones, and the like.
CLYMENE Daughter of Catreus, wife of Nauplius, and mother of Palamedes. (See NAUPLIUS.)
CLYMENE Daughter of Oceanus, and mother of Phaethon by Helios. (See PHAETHON)
CLYTAEMNESTRA Daughter of Tyndareus, and wife of Aegamemnon. With the aid of her lover, Aegisthus, she murdered her husband, and was, in turn, put to death by her son, Orestes. (See AGAMEMNON, AeGISTHUS, and ORESTES.)
CLYTIA In Greek mythology an ocean nymph, beloved by the Sun-god, who deserted her. She was changed into the heliotrope, a flower which is supposed always to turn its head in the direction of the sun's movement.
COCALUS In Greek mythology, the king of Camicus in Sicily, who gave Daeddlus a friendly welcome when flying from the pursuit of Minos. Cocalus (or his daughters, according to another account) suffocated Minos in a hot bath.
COEMPTIO Properly "a joint taking," so "a joint purchase." One of the three forms of marriage among the Romans. It was so called from the fiction of a purchase supposed to take place on the occasion. In the presence of five witnesses and a libripens or holder of the balance, the bridegroom struck the balance with a bronze coin, which he handed to the father or guardian of the bride. At the same time he asked her whether she would be his wife, and she, in turn, asked him whether he would be her husband.
COGNATIO The Latin word for relationship, Cognatio included relationship on both the father's and mother's side, while agnatio implied relationship on the father's side only (see AGNATIO). Agnatio involved legal duties and rights, while cognatio, originally at least, brought with it only moral obligations. Cognati to the sixth degree had the right of kissing each other (ius osculi ), and also the right of refusing to appear as witnesses against each other in a court of law. On the other hand, cognati were forbidden by custom, at least in the earlier times, to intermarry, or to appear in court against each other as accusers. When a man died, his cognati were expected to put on mourning for him. In course of time the cognati gradually acquired the rights proper to agnati. But natural relationship did not win full recognition until the time of Justinian, by whose legislation the rights of agnati were abolished.
COHORS A division of the Roman army. In the republican age the word was specially applied to the divisions contributed by the Italian allies. Down to 89 B.C., when the Italians obtained the Roman citizenship, they were bound to supply an infantry contingent to each of the two consular armies, which consisted of two legions apiece. This contingent numbered in all 10,000 infantry, divided into: (a) 20 cohortes of 420 men each, called cohortes alares, because, in time of battle, they formed the wings (aloe) of the two combined legions; (b) four cohortes, extraordindrioe, or select cohorts of 400 men each. From about the beginning of the 1st century B.C., the Roman legion, averaging 4,000 men, was also divided into ten cohortes , each containing three manipuli or six centurioe. In the imperial times, the auxiliary troops assigned to the legions stationed in the provinces were also divided into cohorts ( cohortes auxillarioe). These cohorts contained either 500 men (=5 centurioe), or 1,000 men(= 10 centurioe). They consisted either entirely of infantry, or partly of cavalry (380 infantry + 120 cavalry, 760 infantry + 240 cavalry). For the coinmanders of these cohorts, see PRAeFECTUS. The troops stationed in Rome were also numbered according to cohortes. (1) The cohortes proetorioe, originally nine, but afterwards ten in number, which formed the imperial body-guard. Each cohort consisted of 1,000 men, including infantry and cavalry (see PRAeTORIANI ). The institution of a body-guard was due to Augustus, and was a development of the cohors proetoria, or body-guard of the republican generals. Its title shows that it was as old as the time when the consuls bore the name of proetores. This cohors proetoria was originally formed exclusively of cavalry, mainly of equestrian rank. But towards the end of the republican age, when every independent commander had his own cohors proetoria, it was made up partly of infantry, who were mainly veterans, partly of picked cavalry of the allies, and partly of Roman equites, who usually served their tirocinium, or first year, in this way. (2) Three and in later times four, cohortes urbanoe, consisting each of 1,000 men, were placed under the command of the proefectus urbi . They had separate barracks, but ranked below the body-guard, and above the legionaries. (3) Seven cohortes vigilum, of 1,000 men each, were under the command of the proefectus vigilum. These formed the night police and fire-brigade, and were distributed throughout the city, one to every two of the fourteen regiones.
COINAGE (1) Greek. As late as the Homeric age, cattle, especially oxen, served as a medium of exchange, as well as a standard of price [11 . xi 211, xxi 385]. We find, however, that the metals were put to the same use, their value being decided by their weight as determined by a balance. The weight, as well as the balance, was called talanton. [It is probable that the gold talanton of Homer weighed two drachmce, and was equivalent in value to an ox; see Ridgeway, in Journal Hell. Studies viii 133.] The idea of giving the metal used in exchange a form corresponding to its requirements is no doubt an early one. The date of the introduction of a coinage in the proper sense, with an official stamp to denote its value and obviate the necessity of weighing the metal, cannot now be determined. But as early as the 6th century B.C. we find a highly developed and artistic system of coining money in existence. The various Greek standards of value were all developed-in several gradations, it is true from the gold and silver standard of Asia Minor. It was not until a later time that the standard of the Persian gold money was in some cities transferred to the silver coinage. The proportion of gold to silver was commonly reckoned among the Greeks as 10: 1, so that a gold piece weighing 2 drachmoe was = 20 silver drachmoe. But in commerce the proportion assumed was 12:1, and this was the average generally observed in the Roman empire. The measure of weight most commonly current was the talent, which contained 60 minoe. Like the talent, the mina was not a real coin, but a standard of measurement. The unit of coinage was the drachma, 100 drachmas being reckoned to the mina. The drachma, again, contained 6 obols. In ancient times the commonly accepted standard was that of Aegina. The coins of the island of Aegina were stamped on one side with the figure of a tortoise, on the other side with a roughly executed incuse square. The largest silver coin was the stater or didrachmon (fig. 1), (=about 2s. 2d., the Aeginetan drachma, being =1s. 1d.). Solon abolished this standard in Attica, and introduced a lighter drachma equal to about 8d. The Attic talent (=6,000 drachmoe) was thus worth about £200, the rains, about £3 6s. 8d. The silver coins of Attica bore on the front the head of Pallas, and on the reverse the figure of an owl. The principal coin was the tetradrachmon or 4 drachmoe (fig. 2), the largest (which was only issued occasionally) the didrachmon or 10 drachmoe. The didrachmon (2 drachmoe)was in like manner issued rarely. The triobolon (3 obols), the obolos , and the hemiobolion (1/2 obol) were small silver coins; the tetartemorion (1/4 obol) the smallest of all. The Greek states always adopted a silver Currency, gold being rarely issued. The largest gold piece was the didrachmon or golden stater ( = 20 silver drachmoe). Besides this we find drachmas, triobols, obols, half-obols, quarter-obols, and even eighth obols in gold. The gold money most commonly current in Greece was, down to the Macedonian age, the royal Persian coin called Dareikos, or Daric (fig. 3). It was stamped on one side with a crowned archer, on the other with an oblong incuse. This corresponded with the gold stater of Attica and of the cities of Asia Minor. Among these should be especially mentioned the stater of Cyzicus or the Cyzicenus = 28 silver drachmoe. The earliest copper coin issued at Athens was the Chalkus =1/8 of a silver obol (440 B.C.). In the time of Alexander the Great the silver coinage stopped at the triobolos, and it therefore became necessary to represent the smaller fractions in copper. The silver money of Attica was in very general use, but the Attic standard was not adopted in Greece Proper. It spread westward, however, in quite early times. In the greater part of Sicily, and in Taren tum and Etruria, the coinage was from the first regulated in accordance with the Attic standard. But the wide diffusion of this standard was mainly due to the action of Philip II of Macedon and Alexander the Great. The former adopted it when introducing his gold coinage (Philippus, fig. 4), the latter for his silver money (fig. 5). For even after Alexander's death this standard held its ground in the kingdoms of the Macedonian empire, except in Egypt, where the Ptolemies maintained the old coinage of the country. Macedonian influence extended the Attic currency into many other states, e.g. Epirus, the coasts of the Black Sea, and even Parthia. The largest Greek gold coin is the 20-stater piece of the Graeco-Bactrian king Eucratides, now preserved in Paris; the largest silver coins are the 10-drachma pieces of Athens, Syracuse (fig. 6) and Alexander the Great. Hellenic coins are important as giving a grand and complete idea of the development of plastic art among the Greeks. In the Greek cities of Italy and Sicily, in particular, the art of stamping coins had attained considerable importance as early as the 5th century B.C., and in the 4th century with its life-like characterisations, and with the rich variety and noble perfection of its forms, it reached the highest degree of finish. (2) Roman. As in Greece, so in Rome, oxen and sheep were originally the medium of exchange. The oldest pecuniary fines were exacted in cattle, and the Latin word for money, pecunia, is derived from pecus. In later times unwrought copper (oes rude ) given in pieces according to weight, took the place of oxen. Bars of cast copper marked on both sides with some figure (as of an ox, pig, or fowl) are said to have been introduced by king Servius Tullius, when he took in hand the regulation of weights and measures. The first demonstrable example of a coin is from the age of the decemvirs (about 450 B.C.). The unit of coinage was the as of cast copper, carrying the nominal weight of the Roman pound (libra = 12 uncioe, see fig. 7). The as (oes grave) bore the image of Janus; the coins representing its fractions were all stamped on the reverse side with the figure of a ship's prow. These were, semis, with the head of Jupiter = 1/2 as or 6 unciae; triens with tthe head of Minerva, 1/3 of an as = uncioe; quadrans, with the head of Hercules, 1/4 as = 3 uncioe; sextans, with the head of Mercury, 1/6 as = 2 uncioe ; uncia, with the head of Roma, 1/22 as. As in the course of time the copper money became lighter, the smaller fractional coins were first struck, and afterwards all the fractions. This copper currency was calculated exclusively for the home trade, so that it was easily allowed to suffer a continuous depreciation, at first to 4, then to 2, after 217 B.C. to 1 ounce, after B.C. 89 to 1/2 an ounce, and under the Empire even to 41 an ounce. In 269 B.C. a silver currency was introduced, and a mint for it set up oil the Capitoline Hill in the temple of Juno Moneta. The silver fractional coins struck according to the Athenian and Sicilian standard were the denarius, somewhat higher in value than the Attic drachma (about 91/2d., figs. 8 and 9)= 10 asses of 4 ounces; the quinarius=5 asses; and the sestertius = 2 1/2 asses. These coins were denoted by the marks X. V. and II S. (or 2 1/2) respectively (fig. 10). They all bore, on the upper side, the head of the goddess Roma with her winged helmet, and on the reverse the two Dioscuri on horseback. In later times Diana Victoria in her two-horse chariot, and Jupiter in his four-horse chariot, successively took the place of the Dioscuri. From the middle of the 1st century there was no fixed device for the reverse side. The sestertius was the equivalent of the old heavy as, which although long disused, survived as the standard of reckoning. Payments were generally made in denarii, but the amount made up in sestertii, whence the word nummus (coin) was applied par excellence to the sestertius . The reduction of the copper as to 1 uncia in 217 B.C. degraded the copper money to the position of small coin, and a silver currency drove out the copper. The denarius sank at the same time to the value of about 8 1/2d., which it maintained till the time of Nero. The denarius was reckoned as = 15 asses, the quinarius as 8, and the sestertius (about 2d.) =4. At about the same period a temporary effort was made to introduce gold coinage. This movement was not taken up again till towards the end of the Republic, when Caesar struck a large number of gold coins (aureus) equal in weight to 1/40 of the Roman pound, and in value 25 denarii or 100 sestertii (nearly 23 shillings). No regular coinage was carried on in the time of the Republic, but the necessary, money was minted as occasion required. This was done in Rome at the commission of the senate under the superintendence of certain officials entrusted with the duty. A permanent board of three persons (tres viri monetales) was at last appointed for the purpose. In the provinces money was coined by the Roman generals and governors. From the time of Augustus the emperor retained the exclusive privilege of coining gold and silver money, the copper coinage being left to the senate. The standard of the imperial coinage was the aureus of Caesar, the weight of which sank (with many variations) lower and lower as time went on, till in 312 A.D. Constantine fixed it at 1/12 of a lb. (=between 12 and 13 shillings, fig. 11). The aureus was now called solidus, and was stamped at first with the Latin mark LXXII, afterwards with the Greek OB (=72). It continued in use until the fall of the Byzantine empire. Of the silver coins of the Republic the denarius and quinarius alone held their ground under the Empire, the rest being stamped in copper. The denarius retained the value fixed 217 B.C. (about 8 1/2d.) until the time of Nero, under whom it fell in weight and purity till its value was only sixpence. During the 2nd century it sank to 3 1/2d., below the half of its former value, and the silver coinage was consequently changed into small money. Diocle- tian was the first to restore some order to the currency. After 292 A.D. he issued a coin (argenteus) of pure silver, and equal in weight to the Neronian denarius. The argenteus maintained its ground till 360 A.D., When it made way for a new system of silver coinage on the standard of the gold solidus. The copper coins bore the mark S.C. (Senatus Consulto), because issued by the senate. Under the Empire the following small coins were minted; the sestertius =4 asses; dupondius =2 asses, both of brass; the semis ( = 1/2 an as), and the quadrans =1/4 as, both of copper. These last were the smallest change. The quadrans went out of use as early as Trajan, at the beginning of the 2nd century A.D., the dupondius, as, and semis, in the middle, and the sestertius in the last half of the 3rd century, when Diocletian issued two new copper coins, one of which was called denarius.
COLACRETAE A financial board at Athens, whose duty it was to administer the fund accruing from the fines taken in the courts of justice. It was this fund from which the cost of the public meals in the Prytaneum, and the salary of the Heliastae, was defrayed. The name properly means "collectors of hams," and probably points to the fact that the hams of the victims sacrificed on certain occasions were given to the Colacretoe as contributions to the meals in question.
COLLEGIUM The general term in Latin for an association. The word was applied in a different sense to express the mutual relation of such magistrates as were collegoe. Besides the collegia of the great priesthoods, and of the magistrates' attendants (see APPARITORES), there were numerous associations, which, although not united by any specifically religious objects, had a religious centre in the worship of some deity or other. Such were the numerous collegia of artisans (opificum or artificum), and the societies existing among the poor for providing funerals, which first appear under the Empire. The political clubs (collegia sodalicia ) were associated in the worship of the Lares Compitales , and were, indeed, properly speaking, collegia compitalicia , or " societies of the cross-ways." The religious societies were, in some instances, established by the State for the performance of certain public religious services (see SODALITAS), in other cases they were formed by private individuals, who made it their business to keep up the shrines of particular deities (often foreign deities) at their own expense.
COLLUTHUS A Greek poet, native of Lycopolis, in Upper Egypt, who flourished at the beginning of the 6th century A.D. He wrote an unimportant epic poem in 385 verses, on the rape of Helen, in which he followed the cyclic poets.
COLONI During the later imperial age the coloni were serfs, who, on payment of a certain rent, cultivated a piece of land, belonging to their masters, for their own profit. They were so far free that they could not be sold, could contract legal marriages, and could own property. But they were absolutely bound to the estate, and if this was sold, passed with the rest of what was upon it to the new owner. The coloni were probably the descendants of barbarians, who were settled in the provinces for agricultural purposes.
COLONIES Roman. It was an old custom in Italy to send out colonies for the purpose of securing new conquests. The Romans, accordingly, having no standing army, used to plant bodies of their own citizens in conquered towns as a kind of garrison. These bodies would consist partly of Roman citizens, usually to the number of three hundred, partly of members of the Latin confederacy, in larger numbers. The third part of the conquered territory was handed over to the settlers. The colonioe civium Romanorum (colonies of Roman citizens) were specially intended to secure the two sea-coasts of Italy, and were hence called colonioe maritimoe. The colonioe Latinoe of which there was a far greater number, served the same purpose for the mainland. The duty of leading the colonists and founding the settlement was entrusted to a commission usually consisting of three members, and elected by the people. These men continued to stand in the relation of patrons (patroni ) to the colony after its foundation. The colonists entered the conquered city in military array, preceded by banners, and the foundation was celebrated with special solemnities. The colonioe were free from taxes, and had their own constitution, a copy of the Roman, electing from their own body their senate and other officers of state. To this constitution the original inhabitants had to submit. The colonioe civium Romanorum retained the Roman citizenship, and were free from military service, their position as out-posts being regarded as an equivalent. The members of the colonioe Latinoe served among the socii, and possessed the so-called ius Latinum (see LATINI). This secured to them the right of acquiring property (commercium) and settlement in Rome, and, under certain conditions, the power of becoming Roman citizens; though in course of time these rights underwent many limitations. From the time of the Gracchi the colonies lost their military character. Colonization came to be regarded as a means of providing for the poorest class of the Roman populace. After the time of Sulla it was adopted as a way of granting land to veteran soldiers. The right of founding colonies was taken way from the people by Caesar, and passed into the hands of the emperors, who used it (mainly in the provinces) for the exclusive purpose of establishing military settlements, partly with the old idea of securing conquered territory. It was only in exceptional cases that the provincial colonies enjoyed the immunity from taxation which was granted to those in Italy.
COLONIES Greek. In Greece, colonies were sometimes founded by vanquished peoples, who left their homes to escape subjection at the hand of a detested enemy; sometimes as a sequel to civil disorders; sometimes to get rid of surplus population, and thereby to avoid internal convulsions. But in most cases the object was to establish and facilitate relations of trade with foreign countries. If a Greek city was sending out a colony, an oracle (before all others that of Delphi) was almost invariably consulted. Sometimes certain classes of citizens were called upon to take part in the enterprises; sometimes one son was chosen by lot from every house where there were several sons; and strangers expressing a desire to join were admitted. A person of distinction was selected to guide the emi-grants and make the necessary arrangements. It was usual to honour these founders of colonies, after their death, as heroes. Some of the sacred fire was taken from the public hearth in the Prytaneion, and the fire on the public hearth of the new city was kindled thereat. And, just as each individual had his private shrines, so the new community maintained the worship of its chief domestic deities, the colony sending embassies and votive gifts to their principal festivals. The relation between colony and mother-city was viewed as one of mutual affection. Any differences that arose were made up, if possible, by peaceful means, war being deemed excusable only in cases of extreme necessity. The charter of foundation contained general provisions for the arrangement of the affairs of the colony, and also some special enactments. The constitution of the mother-city was usually adopted by the colony, but the new city remained politically independent. If the colony sent out a fresh colony on its own account, the mother-city was generally consulted, or was at least requested to furnish a leader. The Cleruchi formed a special class of Greek colonists (see CLERUCHI). The trade factories set up in foreign countries (in Egypt, for instance) were somewhat different from the ordinary colonies, the members retaining the right of domicile in their own fatherland.
COLUMBARIUM Properly a dove-cote. The word was metaphorically applied to a subterranean vault provided with rows of small niches, lying one above the other, and intended for the reception of the urns containing the ashes of the dead. These large burial places were built by rich people whose freedmen were too numerous to be interred in the family burial-place. They were also erected by the Caesars for their slaves and freedmen. Several of these still exist, for instance, that of Livia, the consort of Augustus, who built one for her freedmen on the Appian road. Common burial-places, in which a niche could be bespoken beforehand, were sometimes constructed by private individuals on speculation for people who were too poor to have a grave of their own. Columbaria were usually built by religious or mercantile societies, or by burial clubs for their own members. In such cases the members contributed a single capital payment and yearly subscriptions, which gave them the right to a decent burial and a niche in the vault. The names of the dead were inscribed on marble tablets over each niche. (See cut.)
COLUMELLA A Latin writer on agriculture. He was a native of Gades, in Spain, and a contemporary of his countryman, the philosopher Seneca. He was the author of a thorough and exhaustive work on agriculture (De Re Rustica), which he founded partly upon a study of all previous works on the subject, partly on his own experience, gathered in Spain, Italy, and Asia. The work was written about 60 A.D., and consists of twelve books, arranged as follows: I-II, on crops and pastures; III-V, on trees and vineyards; VI-IX, on cattle, birds fishes and bees; X, on horticulture; XI-XII, on the duties and occupations of the farmer. The tenth book is written in polished hexameters, as a supplement to Vergil's fourth Georgic. This Columella did at the request of Publius Silvinus, to whom the whole work is dedicated. Besides this, his great work, Columella had previously written a shorter treatise, of which the second book, on trees (De Arb&ibgs), still survives. Columella's exposition is clear and easy, and his language (if we pass over the rhetorical ornaments added after the fashion of his time) correct. The tenth book, though written in verse, has, it must be said, little poetical merit.
COMAETHO In Greek mythology, the daughter of Pterelaus, king of the Teleboi. Her father had a golden look in his hair, given him by Poseidon, and conferring immortality. Of this he was deprived by his daughter, who was slain for her treachery by Amphitryon, the enemy of her race. (See AMPMTRYON.)
COMEDY Roman. Like the Greeks, the Italian people had their popular dramatic pieces; the versus Fescennini, for instance, which were at first associated with the mimic drama, first introduced in 390 B.C. from Etruria in consequence of a plague, to appease the wrath of heaven (see FESCENNINI VERSUS). From this combination sprang the satura, a performance consisting of flute-playing, mimic dance, songs, and dialogue. The Atellana (q.v.) was a second species of popular Italian comedy, distinguished from others by having certain fixed or stock characters. The creator of the regular Italian comedy and tragedy was a Greek named Livius Andronicus, about 240 B.C. Like the Italian tragedy, the Italian comedy was, in form and contents, an imitation, executed with more or less freedom, of the Greek. It was the New Greek Comedy which the Romans took as their model. This comedy, which represents scenes from Greek life, was called palliata, after the Greek pallium, or cloak. The dramatic satura, and the Atellana, which afterwards supplanted the satura as a concluding farce, continued to exist side by side. The Latin comedy was brought to perfection by Plautus and Terence, the only Roman dramatists from whose hands we still possess complete plays. We should also mention Naevius and Ennius (both of whom wrote tragedies as well as comedies) Caecilius, and Turpilius, with whom, towards the end of the 3nd century B.C., this style of composition died out. About the middle of the 2nd century B.C. a new kind of comedy, the togata, (from toga) made its appearance. The form of it was still Greek, but the life and the characters Italian. The togata was represented by Titinius, Atta, and Afranius, who was accounted the master in this kind of writing. At the beginning of the 1st century B.C. the Atellana assumed an artistic form in the hands of Pomponius and Novius; and some fifty years later the mimus, also an old form of popular farce, was similarly handled by Laberius and Publilius Syrus. The mimus drove all the other varieties of comedy from the field, and held its ground until late in the imperial period. The Roman comedy, like its model, the New Comedy of the Greeks, had no chorus, the intervals being filled up by performances on the flute. The play consisted, like the Roman tragedy, partly of passages of spoken dialogue in iambic trimeters, partly of musical scenes called cantica. (See CANTICUM)
COMEDY Greek. The Greek comedy, like the Greek tragedy and satyric drama, had its origin in the festivals of Dionysus. As its name, komodia, or the song of the komos, implies, it arose from the unrestrained singing and jesting common in the komos, or merry procession of Dionysus. According to the tradition, it was the Doric inhabitants of Megara, well known for their love of fun, who first worked up these jokes into a kind of farce. The inhabitants of Megara accordingly boasted that they were the founders of Greek comedy. From Megara, it was supposed, the popular farce found its way to the other Dorian communities, and one Susarion was said to have transplanted it to the Attic deme of Icaria about 580 B.C. No further information is in existence as to the nature of the Megarian or Dorian popular comedy. The local Doric farce was developed into literary form in Sicily by Epicharmus of Cos (about 540-450 B.C.). This writer gave a comic treatment not only to mythology, but to subjects taken from real life. The contemporary of Epicharmus, Phormus or Phormis, and his pupil Dinolochus, may also be named as representatives of the Dorian comedy. The beginnings of the Attic comedy, like those of the Attic tragedy, are associated with the deme of Icaria, known to have been the chief seat of the worship of Dionysus in Attica. Not only Thespis, the father of tragedy, but also Chionides and Magnes (about 550 B.C.), who, if the story may be trusted, first gave a more artistic form to the Megarian comedy introduced by Susarion, were natives of Icaria. Comedy did not become, in the proper sense, a part of literature until it had found welcome and consideration at Athens in the time of the Persian wars; until its form had been moulded on the finished outlines of tragedy; and until, finally, it had received from the State the same recognition as tragedy. The Old Comedy, as it was called, had its origin in personal abuse. It was Crates who first gave it its peculiar political character, and his younger contemporary Cratinus who turned it mainly or exclusively in this direction. The masters of the Old Comedy are usually hold to be Cratimis and his younger contemporaries, Eupolis and Aristophanes. It attained its youth in the time of Pericles and the Peloponnesian war; the period when the Athenian democracy had reached its highest development. These three masters had many rivals, who fell, however, on the whole beneath their level, among others Pherecrates, Hermippus, Telclides, Phrynichus, Ameipsias, Plato and Theopompus. A good idea of the characteristics of the Old Comedy may be formed from the eleven surviving plays of Aristophanes.* The Greek tragedy has a meaning for all time; but the Old Comedy, the most brilliant and striking production of all Athenian literature, has its roots in Athenian life, and addressed the Athenian public only. Dealing from the very first with the grotesque and absurd side of things, it was the scourge of all vice, folly, and weakness. The social life of Athens, so restless, and yet so open, offered an inexhaustible store of material; and the comedian was always sure of a witty, laughter-loving public, on whom no allusion was lost. The first aim of the Athenian comedy was, no doubt, to make men laugh, but this was not all. Beneath it there lay a serious and patriotic motive. The poet,who was secured by the license of the stage, wished to bring to light and turn to ridicule the abuses and degeneracy of his time. The Attic comedians are all admirers of the good old times, and, accordingly, the declared enemies of the social innovations which were beginning to make their way, the signs in many cases, no doubt, of approaching decline. It was not, however, the actual phenomena of life which were sketched in the Old Comedy. The latter is really a grotesque and fantastic caricature; the colours are laid on thick, and propriety, as we moderns understand it, is thrown to the winds. These plays abound in coarseness and obscenity of the broadest kind, the natural survival of the rude license allowed at the Dionysiac festival. The choice and treatment of the subjects show the same tendency to the grotesque and fantastic. Fancy and caprice revel at their will, unchecked by any regard either for the laws of poetical probability or for adequacy of occasion. The action is generally quite simple, sketched out in a few broad strokes, and carried out in a motley series of loosely connected scenes. The language is always choice and fine, never leaving the forms of the purest Atticism. The metres admit a greater freedom and movement than those of the tragedy. A comedy, like a tragedy, consisted of the dramatic dialogue, written mostly in iambic sendrii and the lyrical chorus. The division of the dialogue into prologos, epeisodion, and exodos, and of the chorus into parodos and stasima, are the same as in tragedy (see TRAGEDY). But, while the tragic chorus consisted of fifteen singers, there were twenty-four in the comic. A peculiarity of the comic chorus is the parabasis, a series of lines entirely unconnected with the plot, in which the poet, through thE mouth of the chorus, addresses the public directly about his own concerns, or upon burning questions of the day (see PARABASIS). Like the tragedies, the comedies were performed at the great festivals of Dionysus, the Dionysia and Lenaea. On each occasion five poets competed for the prize, each with one play. For a short time, but a short time only, a limitation had been put upon the absolute freedom with which the poets of the Old Comedy lashed the shortcomings of the government and its chief men. The downfall of the democracy, however, deprived them of this liberty. The disastrous issue of the Peloponnesian war had, moreover, ruined the Athenian finances, and made it necessary to give up the expensive chorus, and with it the parabasis. Thus deprived of the means of existence, the Old Comedy was doomed to extinction. In its place came what was called the Middle Comedy, from about 400-338 B.C. This was a modification of the Old Comedy, with a character corresponding to the altered circumstance of the time. The Middle Comedy was in no sense political; it avoided all open attack on individuals, and confined itself to treating the typical faults and weaknesses of mankind. Its main line was burlesque and parody, of which the objects were the tragedies and the mythology in general. It was also severe upon the lives of the philosophers. It dealt in typical characters, such as bullies, parasites, and courtesans. The writers of the Middle Comedy were very prolific than eight hundred of their Play having survived as late as the 2nd century A.D. The most celebrated of them were Antiphanes of Athens and Alexis of Thurii; next to these came Eubulus, and Anaxandridas of Rhodes. A new departure is signalized by the dramas of what is called the New Comedy. In these, as in the modern society drama, life was represented in its minutest details. The New Comedy offered a play regularly constructed like that of tragedy, characterized by fine humour, and but seldom touching on public life. The language was that of ordinary society, and the plot was worked out in a connected form from the beginning to the dénouement. The chief art of the poets of the New Comedy lay in the development of the plot and the faithful portraiture of character. The stock subjects are illicit love affairs; for honest women lived in retirement, and stories of honourable love, therefore, were practically excluded from the stage. The ordinary characters are young men in love, fathers of the good-natured or the scolding type, cunning slaves, panders, parasites, and bragging officers. Besides the dialogue proper, we find traces of parts written in lyric metres for the higher style of singing. These were, in all probability, like the dialogue, performed by the actors. The fate of the New resembles that of the Middle Comedy, only a few fragments of its numerous pieces having survived. Of some of them, however, we have Latin adaptations by Plautus and Terence. Its greatest master was Menander, besides whom should be mentioned Diphilus, Philemon, Philippides, Posidippus, and Apollodorus of Carystus. The New Comedy flourished from 330 B.C. till far into the 3rd century A.D. In about 300 B.C. the old Dorian farce was revived in a literary form in Southern Italy by Rhinthon, the creator of the Hildrotragoedia. The Hilarotragoedia was for the most part a parody of the tragic stories.
COMITIA The popular assemblies of the Romans, summoned and presided over by a magistratus. In the comitia the Roman people appeared as distributed into its political sections, for the purpose of deciding, in the exercise of its sovereign rights, upon the business brought before it by the presiding magistrate. The comitia must be distinguished from the contiones. The contiones were also summoned and presided over by a magistrate, but they did not assemble in their divisions, and they had nothing to do but to receive the communications of the magistrate. In all its assemblie at Rome, the people remained standing. The original place of meeting was the comitium, a part of the forum. There were three kinds of comitia, viz.: (1) The Comitia Curiata. This was the assembly of the patricians in their thirty curice, who, until the change of the constitution under Servius Tullius, constituted the whole populus Romanus. During the regal period they were summoned by the rex or interrex, who brought before them questions to be decided Aye or No. The voting was taken first in each curia by heads, and then according to curiae, in an order determined by lot. The business within the competence of this assembly was: (a) to elect a king proposed by the interrex; (b) to confer upon the king the imperium, by virtue of the lex curiata de imperio; (c) to decide on declarations of war, appeals, arrogationes (see ADOPTION), and the reception of foreign families into the body of the patricians. The Servian constitution transferred the riaht of declaring aggressive war, and the right of deciding appeals, to the Comitia Centuriata, which, from this time onward, represented the people, now composed of both patricians and plebeians. After the establishment of the Republic, the Comitia Curiata retained the right (a) of conferring, on the proposal of the senate, the imperium on the magistrates elected by the Comitia Centuriata, and on the dictator elected by the consuls; (b) of confirming, likewise on the proposal of the senate, the alterations in the constitution decided upon by the Comitia Centuriata, and Tributa. The extinction of the political difference between Patricians and Plebeians destroyed the political position of the Comitia Curiata, and the mere shadow of their rights survived. The assembly itself became an unreality, so much so that, in the end, the presence of the thirty lictores curiati, and three augurs, was sufficient to enable legal resolutions to be passed (see LICTORS). But the Comitia Curiata retained the powers affecting the reception of a non-patrician into the patrician order, and the powers affecting the proceeding of arrogatio, especially in cases where the transition of a patrician into a plebeian family was concerned. Evidence of the exercise of these functions on their part maybe traced down the imperial period. The Comitia Calata were also an assembly of the patrician curioe. They were so called because publicly summoned (calare). The pontifices presided, and the functions of the assembly were: (a) to inaugurate the flamines, the rex sacrorum, and indeed the king himself during the regal period. (b) The detestatio sacrorum, previous to an act of arrogatio. This was the formal release of a person passing by adoption into another family from the sacra of his former family (see ADOPTION). (c) The ratification of wills twice a year; but this applies only to an early period. (d) The announcement of the calendar of festivals on the first day of every month. (2) Comitia Centuriata. The assembly of the whole people, patrician as well as plebeian, arran ged according to the centurioe established by Servius Tullius. The original founder of the comitia centuriata transferred to them certain political rights which had previously been exercised by the comitia curiata. It was not, however, until the foundation of the Republic, when the sovereign power in the state was transferred to the body of citizens, that they attained their real political importance. They then became the assembly in which the people, collectively, expressed its will. The right of summoning the comitia centuriata originally belonged to the king. During the republican period it belonged, in its full extent, to the consuls and the dictator alone. The other magistrates possessed it only within certain limits. The interrex, for instance, could, in case of there being no consuls, summon the comitia centuriata to hold an election, but he could summon them for this purpose only. The censors could call them together only for the holding of the census and the lustrum; the praetors, it may be conjectured, only in the case of capital trials. In all other instances the consent of the consuls, or their authorisation, was indispensable. The duties of the comitia centuriata during the republican period were as follows: (a) To elect the higher magistrates, consuls, censors, and praetors. (b) To give judgment in all the capital trials in which appeal to the people was permitted from the sentence of the magistrate sitting in judgment. This popular jurisdiction was gradually limited to political trials, common offences being dealt with by the ordinary commissions. And in the later republican age the judicial assemblies of the comitia centuriata became, in general, rarer, especially after the formation of special standing commissions (quoestiones perpetuoe) for the trial of a number of offences regarded as political. (c) To decide on declaring a war of aggression; this on the proposal of the consuls, with the approval of the senate. (d) To pass laws proposed by the higher magistrates, with the approval of the senate. This right lost much of its value after 287 B.C., when the legislative powers of the comitia tributa were made equal to those of the comitia centuriata. After this time the legislative activity of the latter assembly gradually diminished. The comitia centuriata were originally a military assembly, and the citizens accordingly, in ancient times, attended them in arms. On the night before the meeting, the magistrate summoning the assembly took the auspices on the place of meeting, the Campus Martius. If the auspices were favourable, signals were given, before daybreak, from the walls and the citadel by the blowing of horns, summoning the citizens to a contio. The presiding magistrate offered sacrifice, and repeated a solemn prayer, and the assembly proceeded to consider the business which required its decision. Private individuals were not allowed to speak, except with the consent of the presiding magistrate. At his command the armed people divided themselves into their centurioe, and marched in this order to the Campus Martius, preceded by banners, and headed by the cavalry. Arrived at the Campus, they proceeded to the voting, the president having again put the proposal to the people in the form of a question ("Do you wish?" "Do you command?") While the voting was going on, a red flag stood on the Janiculum. The equites, who in ancient times used to begin the battles in war, opened the voting, and their eighteen centuries were therefore called proerogativoe. The result of their vote was immediately published, and, being taken as an omen for the voters who were to follow, was usually decisive. Then came the 175 centuries, 170 of which composed the five classes of infantry in their order. Each centuria counted as casting one vote; this vote was decided by a previous voting within the centuria, which was at first open, but in later times was taken by ballot. If the 18 centuries of equites, and the 80 centuries of the first class, with whom went the two centuries of mechanics (centuroe fabrum), were unanimous, the question was decided, as there would be a majority of 100 centuries to 93. If not, the voting went on until one side secured the votes of at least 97 centuries. The lower classes only voted in the rare cases where the votes of the higher classes were not united. The proceedings concluded with a formal announcement of the result on the part of the presiding magistrate, and the dismissal of the host. If no result was arrived at by sunset, or if unfavourable omens appeared during the proceedings, or while the voting was going on, the assembly was adjourned until the next convenient occasion. This form of voting gave the wealthier citizens a decided advantage over the poorer, and lent an aristocratic character to the comitia centuriata. In the 3rd century B.C. a change was introduced in the interest of the lower classes. Each of the thirtyfive tribus, or districts, into which the Roman territory was divided, included ten centurioe, five of iuniores and five of seniores. (For the five classes, see CENTURIA.) Thus each of the five classes included 70 centurioe, making 350 centurioe in all. To this number add the eighteen centurioe equitum, and the five centurioe not included in the propertied classes; namely, two of fabri (mechanics), two of tubicines (musicians), and one of proletarii and liberti (the very poor and the freedmen), and the whole number of centurioe amounts to 373. The centurioe, it must be remembered, had by this time quite lost their military character. Under this arrangement the 88 votes of the equites and the first classis were confronted with the 285 votes of the rest. Besides this, the right of voting first was taken from the equites and given to the centuria proerogativa chosen by lot from the first classis. The voting, it is true, was still taken in the order of the classes, but the classes were seldom unanimous as in former times; for the interests of the tribus, which were represented in each classis by two centurioe respectively, were generally divergent, and the centuries voted in the sense of their tribe. The consequence was that it was often necessary indeed, perhaps that it became the rule, at least at elections to take the votes of all the classes.[1] In old times the military arrangement was sufficient to secure the maintenance of order. But, after its disappearance, the classes were separated, and the centurioe kept apart by wooden barriers (soepta), from which the centurioe passed over bridges into an open inner space called ovile (sheep-fold). On the position of the comitia centuriata during the imperial age, see below. (3) Comitia Tributa. This was the collective assembly of the people arranged according to the local distribution of tribes (see TRIBUS). It must be distinguished from the concilium plebis, which was an assembly of the tribes under the presidency of plebeian magistrates, i.e., the tribuni and the oediles plebeii. As these magistrates had no right to summon patricians, the resolutions passed by a concilium plebis were (strictly speaking) only plebi scita. It was a lex centuriata of some earlier date than 462 B.C. that probably first made these resolutions binding on all the citizens, provided they received the approval of the senate. This approval was rendered unnecessary by the lex Hortensia of 287 B.C., and from that date onward the concilia plebis became the principal organ of legislation. The method of voting resembled that in the comitia curiata, and the regular place of meeting was the Comitium. No auspices were taken. From 471 B.C. the concilia plebis elected the tribuni and the oediles plebeii. Among the other functions of the concilia plebis were the following: (a) To give judicial decisions in all suits instituted by the tribunes and aediles of the plebs, for offences against the plebs or its representatives. In later times these suits were mostly instituted on the ground of bad or illegal administration. The tribunes and aediles had, in these cases, the power of inflicting pecuniary fines ranging up to a large amount. (b) To pass resolutions on proposals made by the tribunes of the plebs and the higher magistrates on foreign and domestic affairs, on the conclusion of peace, for instance, or the making of treaties. Their power was almost unlimited, and the more important because, strictly speaking, it was only the higher magistrates who required the authorization of the senate. Nor bad the senate more than the right of quashing a measure passed without due formalities. The comitia tributa, as distinguished from the concilia plebis, were presided over by the consuls, the praetors, and (in judicial cases) the curule aediles. Until the latter years of the Republic, the assembly usualy met upon the Capitol, and afterwards on the Campus Martius. The functions of the comitia tributa, gradually acquired, were as follows: (a) The election of all the lower magistrates, ordinary (as the tribuni plebis, tribuni militum, aediles plebis, aediles curules) and extraordinary, under the presidency partly of the tribunes, partly of the consuls or praetors. (b) The nomination of the pontifex maximus, and of the co-opted members of the religious collegia of the pontifices, augures, and decemviri sacrorum. This nomination was carried out by a committee of seventeen tribes chosen by lot. (c) The fines judicially inflicted by the concilia plebis required in all graver cases the sanction of the tribes. The comitia tributa were summoned at least seventeen days before the meeting, by the simple proclamation of a herald. As in the case of the comitia centuriata, business could neither be begun nor continued in the face of adverse auspices. Like the comitia centuriata too, the tribal assembly met at daybreak, and could not sit beyond sunset. If summoned by the tribunes, the comitia tributa could only meet in the city, or within the radius of a mile from it. The usual place of assembly was the Forum or the comitium (q.v.). If summoned by other authorities, the assembly met outside the city, most commonly in the Campus Martius. The proceedings opened with a prayer, unaccompanied by sacrifice. The business in hand was then discussed in a contio, (see above, p. 155a); and the proposal having been read out, the meeting was requested to arrange itself according to its thirty-five tribes in the soepta or wooden fences. Lots were drawn to decide which tribe should vote first. The tribe on which this duty fell was called principium. The result of this first vote was proclaimed, and the other tribes then proceeded to vote simultaneously, not successively. The votes given by each tribe were then announced in an order determined by lot. Finally, the general result of the voting was made known. The proposer of a measure was bound to put his proposal into due form, and publish it beforehand. When a measure came to the vote, it was accepted or rejected as a whole. It became law when the presiding magistrate announced that it had been accepted. The character of the comitia had begun to decline even in the later period of the Republic. Even the citizens of Rome took but little part in them, and this is still more true of the population of Italy, who had received the Roman citizenship in 89 B.C. The comitia tributa, in particular, sank gradually into a mere gathering of the city mob, strengthened on all sides by the influx of corrupt elements. The results of the voting came more and more to represent not the public interest, but the effects of direct or indirect corruption. Under the Empire the comitia centuriata and tributa continued to exist, in a shadowy form, it is true, down to the 3rd century A.D. Julius Caesar had deprived them of the right of deciding on war and peace. Under Augustus they lost the power of jurisdiction, and, practically, the power of legislation. The imperial measures were indeed laid before the comitia tributa for ratification, but this was all; and under the successors of Augustus even this proceeding became rarer. Since the time of Vespasian the emperors, at their accession, received their legislative and other powers from the comitia tributa; but this, like the rest, was a mere formality. The power of election was that which, in appearance at least, survived longest. Augustus, like Julius Caesar, allowed the comitia centuriata to confirm the nomination of two candidates for the consulship. He also left to the comitia centuriata and tributa the power of free election to half the other magistracies; the other half being filled by nominees of his own. Tiberius transferred the last remnant of free elective power to the senate, whose proposals, originating under imperial influence, were laid before the comitia for ratification. The formalities, the auspices, prayer, sacrifice, and proclamation, were now the important thing, and the measures proposed were carried, not by regular voting, but by acclamation.
COMITIUM The name of a small space in Rome, bounded on the north by the senate-house (see CURIA), and on the south by the rostra (see ROSTRA). Down to the 2nd century B.C. it was used for the meetings the assemblies and of the courts of law. After the removal of the rostra it became part of the Forum. See Plan under FORUM, No. 18.
COMMERCE Greece. In the Homeric poems the Greeks are not represented as a people with a spontaneous inclination to commerce. Indeed, the position of the oldest Greek cities, far away from the sea, sufficiently shows that their founders can have had no idea of trade as a means of getting wealth. Greek navigation in ancient times was almost exclusively subservient to war and piracy, to which, for a long time, no stigma was attached in public opinion. And the trade carried on with Greece by the Asiatics, especially the Phoenicians, who then ruled the Greek seas, can hardly have been very active. The Greeks, having no agricultural or industrial produce to offer, could not have tempted many foreigners to deal with them. But in the centuries succeeding the Homeric age, the commerce of Greece was revolutionized. The islands, especially Aegina and Euboea, were foremost in commercial undertakings; the only continental town which was at all successful in this way being Corinth, which was favoured by its incomparable position. It was the foundation of the Hellenic colonies in Asia Minor that first occasioned the free development of Greek trade. The exertions of the Ionians were mainly instrumental in creating two things indispensable to its success, namely, commercial activity, excited by contact with the ancient industries of the East, and a maritime power in the proper sense, which made it possible to oust the Phoenicians from the naval supremacy which they had so long maintained. This new commercial activity necessitated a larger use of the precious metals, and the establishment of a gold and silver coinage, which the Ionians were the first among the Greeks to adopt. This proved a powerful stimulus to the development of commerce, or rather it was the very condition of its existence. Miletus took the first place among the trading colonies. The influence of these cities upon their mother country was so strong that even the Dorians gradually lost their national and characteristic dislike of trade and commerce, and threw themselves actively into their pursuit. Down to the 6th century B.C., Greek commerce had extended itself to the coasts of the Mediterranean and the inland seas connected with it, especially towards the East. It was not until a later time that Athens joined the circle of commercial cities. Even in Solon's time the Athenians had lived mainly by agriculture and cattle-breeding, and it was only with the growth of the democratic constitution that their commercial intercourse with the other cities became at all considerable. The Persian wars, and her position as head of the naval confederacy, raised Athens to the position of the first maritime power in Greece. Under the administration of Pericles she became the centre of all Hellenic activity, not only in art and science, but in trade. It was only Corinth and Corcyra whose western trade enabled them to maintain a prominent position by the side of Athens. The Greeks of Asia Minor completely lost their commercial position after their conquest by the Persians. The naval supremacy of Athens, and with it its commerce, was completely annihilated by the Peloponnesian war. It was a long time before the Athenians succeeded in breaking down the maritime power of Sparta which that war had established. Having done so, they recovered, but only for a short time, a position of prominence not at all equal to their former supremacy by sea. The victory of the Macedonian power entirely destroyed the political and commercial importance of Athens, whose trade now fell behind that of other cities. The place of Athens, as the first maritime and commercial power, was taken by the city of Rhodes, founded in 408 B.C. By the second half of the 4th century B.C. the trade of Rhodes had extended itself over the whole known world, and its maritime law was universally observed until a much later period. After the destruction of Corinth in the middle of the 2nd century B.C. the island of Delos enjoyed a brief but brilliant period of prosperity. Among the commercial cities of the Graeco-Macedonian empire, Alexandria in Egypt took the first place, and rose indeed to be the centre of European and Eastern trade. It was mainly through Alexandria that intercourse was kept up between Greece and the Eastern countries opened up by the campaigns of Alexander the Great. One of the most important routes followed by Grecian traffic was that leading to the Black Sea, the coasts of which were fringed with Greek colonies. Besides Byzantium and Sinope, the chief commercial centres in this region were Olbia, Panticapaeum, Phanagoria, and Phasis, from which trade-routes penetrated far into the barbarian countries of the interior. Other main routes led by Chios and Lesbos to the coasts of Asia Minor and by the Cyclades to that part of the Asiatic coast where lay the great cities of Samos, Ephesus, and Miletus. Hence they continued to Egypt and Cyrene, by Rhodes and Cyprus and the coast of Phoenicia. But in travelling to these parts from the Peloponnesus, they generally sailed by way of Crete, which had been long celebrated for its maritime enterprise. Round the promontory of Malea, the southernmost point of the Peloponnese, and by Corcyra, they sailed northwards to the coasts of the Adriatic, or westward to Italy and Sicily Regular traffic beyond Sicily was rendered impossible by the jealousy of the Carthaginians and Etruscans, who were masters of the commerce in this region, and whose place was afterwards taken there by the Romans. A considerable land-traffic was carried on by the colonies with barbarians of the interior. But in Greece, Proper the mountainous nature of the country and the absence of navigable rivers were unfavourable to communication by land, and the land-traffic accordingly was entirely thrown into the shade by the maritime trade. The only opportunity for commerce by land on a large scale was afforded by the great national festivals, which brought together great crowds of people from every part of Greece, and secured them a safe conduct (see EKECHEIRIA). In this way these festivals exactly corresponded to our trade fairs. The exports of Greece consisted mainly in wine, oil, and manufactured goods, especially pottery and metal wares. The imports included the necessaries of life, of which Greece itself, with its dense population, artificially increased by slavery, did not produce a sufficient quantity. The staple was wheat, which was imported in large quantities from the coasts of the Black Sea, Egypt, and Sicily. Next came wood for houses and for ships, and raw materials of all kind for manufacture. The foreign manufactures imported were mostly objects of luxury. Finally we should mention the large number of imported slaves. Comparing the circumstances of the ancient Greek maritime commerce with those of modern trade, we may observe that the ancients were much hampered by having no commission agencies and no system of exchange. The proprietor of the cargo sailed with it, or sent a representative with full powers. No transaction was carried on without payment in ready money, which was often rendered difficult by the existence of different systems of coinage. With uncivilized tribes, notably those on the Black Sea, a system of barter long maintained itself. As no goods could be bought without cash payments, and men of property generally preferred to lend out their capital to borrowers at high interest, a system of bottomry was extensively developed in Greek maritime trade. The creditor usually took care in lending the capital necessary for loading the ship, to secure a lien on the ship, or the cargo, or both. With this he undertook the risks of the business, charging interest at a very high rate, generally 20 to 30 per cent. The written contract contained other specifications as to the ship and the rate of interest, for the breach of which certain customary penalties were fixed. These had reference to the destination of the ship, and, generally speaking, to the route and the time to be occupied, to the character and value of the wares, and to the repayment of the loan; the latter to determine whether it should be made on the ship's arriving at its destination, or on its return home. In the first case the creditor would often sail with the ship, if he had no representative on the spot or at the port for which she was bound. At Athens, and no doubt in other cities, the interests of the creditor were protected by a strict code of laws. Fraudulent appropriation of a deposit was punishable with death; dilatoriness in payment with imprisonment. The creditor was allowed to seize not only the security, but the whole property of the debtor. In other respects Athenian legislation secured several advantages to traders, Commercial cases only came before the law courts in winter, when navigation was impossible, and they had to be decided within a month. In ordinary cases of debt the creditor could only seize on the debtor's property; but in commercial cases he was liable to e imprisoned if condemned to payment. In other matters aliens had to be represented in court by a citizen; in commercial cases they could appear in person. It was the duty of the Thesmothetae to see to the preparation of these cases. The trial was carried on and the verdict given by a special tribunal, the Nautodicae (see NAUTODICAe). Merchants could easily obtain the considerable privilege of exemption from military service, though they were not legally entitled to it. In general it may be said that the Greek states, in consideration of the importance of trade, went very far in providing for its interests. They did their best to secure its safety and independence by force of arms, and concluded treaties with the same end in view. This is especially true of those agreements which regulated the legal relations of the citizens of the two states in their intercourse with each other, and prescribed the forms to be observed by the citizens of one state when bringing suits against those of another. The institution of proxeni, corresponding to that of the modern consuls, was of immense benefit to the trading community. The Greek governments did a great deal in the way of constructing harbours, warehouses, and buildings for exchange in the neighbourhood of the harbours. The superintendence of the harbour traffic, like that of the market traffic, was entrusted to special government officials; in Athens, for instance, to the ten overseers of the Emporium (see AGORANOMI). The Athenians had also a special board, called metronomi, to see that the weights and measures were correct. It was only in exceptional cases that the freedom of trade was interfered with by monopolies, nor was it usual to lay prohibitions upon imports. Prohibitions of exportation were, however, much commoner. In many states, as e.g. in Macedonia, it was forbidden to export building materials, especially wood for ship-building; and no grain might be exported from Attica. Again, no Athenian merchant was permitted to carry corn to any harbour but that of Athens; no citizen or resident alien could lend money on the security of ships carrying corn to any place but Athens. Even foreigners who came with corn into the harbour of Athens were compelled to deposit two-thirds of it for sale there. To prevent excessive profits being realized in the corn trade, it was made a capital offense for any private citizen to, buy up more than 50 bushels at a time, or sell it at a profit of more than an obolos a bushel. The corn trade was under the superintendence of a board called sitophylakes. In the prevailing activity of commerce, the tolls on exports and imports were a plentiful source of revenue to the Greek government. In Greek society petty trading was thought a vulgar and sordid pursuit, and was left to the poorer citizens and resident aliens. In Athens the class of resident aliens included a great number of the larger dealers; for the wealthier and more respectable citizens liked lending their capital to others engaged in trade better than engaging in trade themselves. Italy. In Italy an active commerce was early carried on at sea by the Etruscans, the other Italian peoples taking only a passive part in it. But Rome, from a very early time, became the commercial centre of Middle Italy. It was situated on a river deep enough to admit large vessels, the upper course and tributaries of which were also navigable. Its position was much improved by the harbour at the colony of Ostia, said to have been constructed under king Ancus Martius. So long as the Etruscans and Carthaginians and (as in later times) the Greek cities of Southern Italy and Sicily, like Tarentum and Syracuse, ruled the sea, the maritime power and commerce of Rome were restricted within very narrow limits. Even as late as the middle of the 4th century B.C. the traffic of Rome was confined to Sardinia, Sicily and Africa. But, with the extension of the Roman power, Roman commerce assumed wider dimensions. At the end of the republican period Roman ships were on every sea, and there was a flourishing interior trade in Italy and all the provinces. Wherever there was a navigable river it was used for communication with the happiest results. After the second Punic War, Rome gradually acquired the character of a great commercial city, where the products of the whole world, natural and industrial, found a market. The most considerable import was corn, and this at all periods of Roman history (see ANNONA). The chief exports of Italy were wine and oil, to which we must add, after the development of Italian industry, manufactured goods. The trading harbour of Rome was Puteoli (Pozzuoli), on the Bay of Naples, while Ostia was used mainly by corn-ships. Petty dealing was regarded unfavourably by the Romans as by the Greeks; but trade on a large scale was thought quite respectable, though in older times members of the senate were not allowed to engage in it. Most of the larger undertakings at Rome were in the bands of joint-stock companies (see PUBLICANI), the existence of which made it possible for small capitalists to share in the profits and risks of commerce. It was indeed an old maxim of business men at Rome that it was better to have small shares in a number of speculations than to speculate independently. The corn trade, in particular, was in the hands of these companies. The government allowed them to transport corn from Sardinia, Sicily, Spain, Africa, and Egypt to Rome; whole fleets of vessels, constructed for the purpose, being appointed to this service. Foreign trade was subjected to a number of restrictions. The exportation of certain products was absolutely prohibited; for instance, iron, whether unwrought or manufactured, arms, coin, salt, and gold; and duties were levied on all imports. There were also numerous restrictions on trade in the interior, as each province formed a unit of taxation, in which toll had to be paid on entering or leaving it. Among the state monopolies, the most important was that of salt.
COMMERCIUM A legal relation existing between two Italian states, according to which the citizens of each had the same right of acquiring property, especially landed property, in the territory of the other. Commercium also included the powers of inheriting legacies and contracting obligations.
COMPERENDINATIO [The Latin name for the postponement of a trial for a definite time by consent of both parties, each being bound to appear. To be distinguished from ampliatio, which seems to have meant an indefinite postponement, in consequence of uncertainty on the part of the jury.]
CONCORDIA The Latin personification of concord or harmony, especially among Roman citizens. Shrines were repeatedly erected to Concordia during the republican period after the cessation of civil dissensions. The earliest was dedicated by Camillus in 367 B.C. The goddess Concordia was also invoked, together with Janus, Salus, and Pax, at the family festival of the Caristia, on the 30th March, and, with Venus and Fortuna, by married women on the 1st of April (see MANES). During the imperial period Concordia Augusta was worshipped as the protectress of harmony, especially of matrimonial agreement; in the emperor's household.
CONGIARIUM The Latin word for a present of oil and wine, given to the people in addition to the regular distribution of corn by magistrates and candidates for office (see ANNONA). The custom began in republican times. Under the Empire the word was further applied to the resents of oil, wine, and salt, and later OF ready money, which the emperor made regularly to the people on certain festive occasions, as on his accession and on his birthday. (See DONATIVUM.)
CONSECRATIO The act of the Roman pontifices, in virtue of which a thing was pontifices as sacer, i.e. belonging to, or forfeited to, the gods. (On the rite of consecratio associated with the solemn dedication of a sanctuary, see DEDICATIO; on consecratio as the apotheosis of the emperor, see APOTHEOSIS.) In case of certain offences, sentence of consecratio capitis et bonorum was pronouned upon the offender, whose person and property were then made over as a sacrifice, to some deity. A married man who sold his wife was devoted to the gods below; a son who beat his father, to the household gods; one who removed his neighbour's landmark to Terminus; a patronus who betrayed his client, or a client who betrayed his patronus, to Jupiter; one who stole rorn in the ear, to Ceres. To kill a homo sacer was riot accounted as murder, but as the fulfilment of the divine vengeance.
CONSILIUM The Latin word for a council, or body of advisers. Such councils were called in, according to ancient custom, by the presiding magistrate in civil and criminal cases. Even in the family tribunals, which decided cases affecting the members of the gens, a consilium of kinsfolk was thought necessary. The custom was that the presiding Judge bound himself by tile decision of his freely chosen consilium, but took the responsibility himself. The expression consilium was afterwards transferred to the regular juries of the courts which decided civil and criminal cases (see CENTUMVIRI, JUDICES). The emperors, too, made a practice of inviting a consilium of friends to assist them in their judicial decisions. After the time of Hadrian, the members of the imperial consilium appear as regularly appointed and salaried officers, the Consiliarii Augusti. These were generally, though not exclusively, selected from the body of professional jurists. After the 4th century A.D. the word consistorium was substituted for consilium; meaning, originally, the council-chamber in the imperial palace.
CONSULES The Roman consuls were the magistrates to whom the supreme authority was transferred from the kings, after the expulsion of the latter in 510 B.C. The consuls gave their name to the year. They were elected by the comitia centuriata, and, down to B.C. 366, from the Patricians only. The legal age at which a man might be elected was, in the time of Cicero, forty-three. The time of entering on the office varied in the early periods: in 222 B.C. it was fixed to March 15th, in 153 to the Ist of January. The accession of the now consuls was attended with the performance of certain ceremonies, among which may be mentioned a procession of the consuls to the Capitol, with the senate, equites, and other citizens of position, as escort; an offering of white bulls to Jupiter, and the utterance of solemn vows. The consuls were the representatives of the royal authority, and consequently all other magistrates were bound to obey them, with the exception of the tribunes of the plebs and the dictator. During a dictatorship their powers fell into abeyance. In the city their authority was limited by the right of appeal to the people, and the veto of the tribunes. But in the army, and over their subordinates, they had full power of life and death. Some of their original functions passed from them in course of time. Thus in 444 B.C. the business of the census was made over to the Censors; in 366 the civil jurisdiction within the city, so far as it included the right of performing the acts of adoption, emancipation, and liberation of slaves, was transferred to the praetors. In the field, however, having the criminal jurisdiction in their hands, they had also the right of deciding in civil cases affecting the soldiers. In the general administration of public business the consuls, although formally recognised as the supreme authority, gradually became, in practice, dependent upon the senate and the comitia, as they ad only the power of preparing the resolutions proposed, and carrying them out if accepted. Within the city, their powers were virtually confined to summoning the senate and comitia, and presiding over their meetings. They also nominated the dictators, and conducted the elections and legislation in the comitia, and the levies of soldiers. After the office of dictator fell into abeyance, the power of the consuls was, in cases of great danger, increased to dictatorial authority by a special decree of the senate. An essential characteristic of the consular office was that it was collegial; and therefore, if one consul died, another (called consul suffectus) was immediately elected. This consul suffectus had absolutely the same authority as his colleague, but he had to lay down his office with him at the end of the year for which the two had been originally elected. The power of the two consuls being equal, the business was divided between them. In the administration of the city they changed duties every month, the senior taking the initiative. With regard to their insignia, namely, the toga proetexta, sella curulis, and twelve lictors, the original arrangement was that the lictors walked in front of the officiating consul, while the other was only attended by an accensus. In later times the custom was for the lictors to walk before the officiating consul, and behind the other. In the field, each consul commanded two legions with their allied troops; if they were in the same locality, the command changed from day to day. The question of the administration of the provinces they either settled by consent, or left it to be decided by lot. With the extension of the empire the consuls became unable to undertake the whole burden of warfare, and the praetors were called in to assist. The provinces were then divided into constilar and praetorian ; the business of assignment being left to the senate, which, after the year 122, was bound to make it before the elections. In the last century B.C. a law of Sulla, deprived the consuls of an essential element of their authority, the military imperium; for it enacted that the consuls should spend their year of office in Rome, and only repair to the provinces and assume the imperium after its conclusion. In the civil wars the consular office completely lost its old position, and though it continued to exist under the Empire, it became, practically, no more than an empty title. The emperors, who often held the office themselves, and sometimes, like Caesar, for several years in succession, had the right of nominating the candidates, and therefore, in practice, had the election in their own hands. It became usual to nominate several pairs of consuls for one year, so as to confer the distinction on as many persons as possible. In such cases, the consuls who came in on January 1st, after whom the year was named, were called consules ordinarii, the consules suffecti counting as minores. Until the middle of the 1st century A.D., it was a special distinction to hold the consulship for a whole year; but after that no cases of this tenure occur. In time the insignia, or ornamenta consularia, or honorary distinctions of the office, were given, in certain degrees, even to men who had not been consuls at all. The chief duties of the consuls now were to preside in the senate, and conduct the criminal trials in which it had to give judgment. But, besides this, certain functions of civil jurisdiction were in their hands; notably the liberation of slaves, the provision for the costly games which occurred during their term of office, the festal celebrations in honour of the emperor, and the like. After the seat of empire was transferred to Constantinople, the consulate was, towards the end of the 4th century, divided between the two capital cities. The consulate of the western capital came to an end in 534 A.D., that of the eastern in 541. From that time the Emperor of the East bore the title of consul perpetuus.
CONSUS An ancient Italian god, probably a god of the earth or of crops. His altar on the Circus Maximus at Rome was covered with earth, apparently as a sign of the deity's activity in the bosom of the earth. Three times in the year only was it uncovered, on the occasion of sacrifices or festivities. The festival of Census, the Consualia, was held twice a year; on the 21st August, after the harvest, and the 15th December, after the sowing was ended. Its establishment was attributed to Romulus, and it was at the first celebration that the rape of the Sabine women was supposed to have taken place. At this festival the sacrifice was superintended by the Flamines of Quirinus with the Vestal Virgins, and was followed by a chariot race in the circus, under the direction of the pontifices. The horses and mules, their heads crowned with flowers, had their share in the holiday. In consequence of these games the god Consus was afterwards identified with Poseidon Hippios, or Neptunus Equester.
CONTIO The Latin name for any assembly summoned and presided over by a magistrate. A contio differed from the comitia in the following points: (1) The people were not divided into centuries or tribes. (2) The people did not vote, but were only there to receive communications made by the presiding magistrate or some other official or private individual, whom he allowed to address the meeting. All magistrates had the right of summoning contiones, but the tribunes took precedence of all others, and a higher magistrate took precedence of a lower. Contiones were usually summoned by public heralds (praecones) and generally met in the Forum. The comitia were immediately preceded by a contio, that the people might be prepared for the questions to come before them. If the comitia were to exercise judicial functions, it was a fixed rule that three contiones must be held previously for the purpose of investigation.
CONTUBERNIUM A Latin word properly meaning tent companionship, or companionship in military service. The word signified (1) the relation of young Roman nobles to the general officer to whom they had voluntarily attached themselves for the sake of military training, and in whose company they took their meals in the tent. It meant (2) the marriage of slaves, which was not legally accounted marriage, though under the Empire it was considered, as a rule, indissoluble if contracted by members of the same household. (3) The marriage between free persons and slaves, which was not considered legal.
CONTUMACIA The Latin term for disobedience to the commands of a magistrate or judge, especially absence from a trial without sufficient excuse. If the accuser were absent, he was considered as dropping his charge (see TERGIVERSATIO), which he was not allowed to renew. The absence of the accused was taken as an admission of guilt. In a civil trial the consequence was immediate condemnation; and the like was the case in criminal trials if the accused failed to appear at the appointed time, or on the last day of the trial. If the accused saw that his condemnation was certain, it was quite common for him to retire and in capital cases to go into voluntary exile; a proceeding which in no way influenced the further course of the proceedings.
CONUBLUM The contracting of a matrimonium iustum, or valid marriage, with all its legal consequences. As such a marriage could only take place between persons of equal status, the Patricians and Plebeians had each for a long time a separate conubium, until 445 B.C., when the two orders were equalised in this respect.
COOPTATIO The election of a new member by the members of a corporation to supply a vacant place. Among corpora- tions which filled their vacancies in this way may be mentioned the college of Pontifices and Augurs. The election was preceded by the nomination of a proper candidate by one of the members, and followed by his inauguration.
CORDAX The licentious dance of the ancient Greek comedy. To perform it off the stage was regarded as a sign of intoxication or profligacy.
CORE See PERSEPHONE.
CORINNA A Greek lyric poetess, born at Tanagra in Boeotia, and surnamed Myia, or "the Fly." She flourished about 510 B.C. She was the instructress of Pindar, and is said to have beaten him five times in musical contests. Only a few fragments of her poems, of which there were five books, remain. They were written in the Boeotian dialect, and treated subjects of local mythology, as, for instance, the tale of the "Seven against Thebes."
CORIPPUS An African scholar, who in the second half of the 6th century A.D. composed two historical epics, one in seven books, in celebration of the Libyan war of Johannes Patricius (Iohannis, sive de bellis Labyeis), and the other on the exploits of Justinus (565-578), in four books (De Laudibus Iustini). The last is in the worst manner of Byzantine flattery, bat is written in a flowing style and in imitation of good models, such as Vergil and Claudian.
CORNELLUS Gaius Cornelius Grallus. A Latin poet, born 69 B.C. in the Gaulish town of Forum Iulii. Though of low birth, he was promoted by Octavian to the ordo equester in the year 30 B.C., and made governor (proefectus of the new province of Egypt, in consideration of his great services in the war against Antonius. Through his cruelty and presumption he drew upon himself the displeasure of his former patron; in consequence of which he committed suicide in 26 B.C. He was one of the oldest friends of Vergil, who dedicated to him his tenth Eclogue, as well as an episode at the end of the fourth Georgic, which he, after Gallus' fall, suppressed at the wish of Augustus. The Romans regarded him as the founder of the Latin elegy. He wrote four books of elegies to his mistress, the actress Cytheris (or Lycoris, as he called her). They are in the obscure and learned style of the Alexandrian poet Euphorion. His poems are lost, but a collection of erotic myths made for his use by the Greek Parthenios has survived. [A few lines in Vergil's tenth Eclogue were borrowed from Gallus.]
CORNELLUS Cornelius Nepos. A Roman historian, a native of Upper Italy, who lived between 94 and 24 B.C. He was a contemporary of Cicero, Atticus, and Catullus, with whom he lived in friendly intercourse at Rome. The most comprehensive of his many writings was a collection of biographies of celebrated men (De Viris Illustribus) in at least sixteen books. This was dedicated to Atticus, and must therefore have been published before B.C. 32, the year of his death. The biographies were arranged in departments, and in each department the Greek and Roman celebrities were treated separately. Thus the still surviving book upon distinguished foreign generals (De Excellentibus Ducibus Exterarum Gentium) is followed by one on Roman generals, while a book devoted to the Greek historians had one on the Roman historians corresponding to it, from which the lives of the elder Cato and of Atticus are preserved. The lives of celebrated generals were in former times (in consequence of an ancient error in the MSS.) erroneously ascribed to a certain Aemilius Probus of the 4th century A.D. Nepos' manner is easy and pleasant, but suffers from many weaknesses of matter and form. A superficial use of his authorities has led him into many errors, and the style is not seldom careless and incorrect.
CORNICEN A horn-blower in the Roman army, who gave the signal for attack, on an ox or bison-horn (cornu) set in silver.
CORNIFICIUS The supposed author of an anonymous treatise on rhetoric in four books, dedicated to a certain Herennius (Rhetorica ad Herennium.) This is the oldest Latin treatise of the sort that we possess. It was written in the time of Sulla, about 85 B.C., by a partisan of the Marian faction, who, though not a professed rhetorician, was an educated man, as is shown by his accomplishments and his correct style. Though he followed Greek models, he endeavours to treat his subject from a Roman or national point of view, and therefore gives Latin equivalents for the Greek technical terms. His examples, too, he takes from older Roman writings, or makes them himself. Cicero, who passed for the author in late antiquity, used the same Greek original in his De Inventione.
CORNUTUS A native of Leptis, in Africa. A professor of the Stoic philosophy, who lived in Rome in the middle of the lat century A.D. He was a friend of the poets Lucan and Persius, especially of the latter, whose posthumous satires he prepared for publication. He was banished by Nero, in A.D. 68, for his uprightness and courage. He was the author of works on rhetoric, grammar and philosophy. Of his philosophical works one remains, an essay on the Nature of the Gods, written in Greek. This is perhaps only an extract from a larger work. Cassiodorus (q.v.) has pre served part of a grammatical treatise by Cornutus, entitled De Orthographia ("On Orthography").
COROLLARIUM A present consisting of a garland of gold or silver leaves, given to successful actors and performers in addition to other honoraria. It thus became a term for any free gift whatever.
CORONA A crown ; among the Romans the highest distinction awarded for service in war. The most coveted were the corona triumphalis (fig. 1) or laurel crown of a general in triumph; and the corona obsidionalis (fig. 2), presented to a general by the army which he had saved from a siege, or from ashameful capitulation. This was woven of grass growing on the spot, and called corona gramineaitalics>. The corona myrtea, or ovalis, was the crown of bay worn by the general who celebrated the lesser triumph (ovatio). The corona civica (fig. 3) was of oak leaves, and was awarded for saving a citizen's life in battle. This secured for its possessor certain privileges, as freedom from taxes for himself, his father and paternal grandfather. The golden corona muralis (fig. 4), with embattled ornaments, was given for the storming of a wall; the corona castrensis or vallaris (fig. 5), also of gold, and ornamented in imitation of palisades, to the soldier who first climbed the wall of an enemy's camp; the corona navalis (fig. 6), with ornaments representing the beak of a ship, to the man who first boarded a ship. Under the Empire the garland of bay was reserved exclusively for the emperor, and thus came to be regarded as a crown. The rayed crown, the insigne of the deified emperors, was not worn by the emperors of the let and 2nd century A.D. Golden crowns were originally the free offerings of provincials and allies to victorious generals for the celebration of their triumphs. But from this custom there arose, even in republican times, the habit of compelling a contribution of money (aurum coronarium) to the governor of the province. During the imperial age this contribution was on exceptional occasions offered as a present to the emperors, but it was often also made compulsory. Among the Greeks a crown (stephanos) was often an emblem of office. At Athens, for instance, a crown of bay was worn by the archons in office, the senators (bouleutai), and the orators while speaking. It was also the emblem of victory at the games, and a token of distinction for citizens of merit (see THEATRE). Such crowns of honour were made originally of olive branches, but later of gold. The honour of a crown could be conferred by the people or the senate, or by corporations and foreign states. The latter would often present a crown to the whole commonwealth. If the people or senate presented the crown, the presentation took place in the great assembly, or in the senate house, but not in the theatre, except by special decree. Since crowns played a considerable part as ornaments at religious rites and as well at festivals and banquets, the trade of crown-making (mostly in women's hands) was naturally extensive. The art of making what were called winter crowns of dry flowers was also understood. Artificial flowers, made of thin strips of painted wood, were also used.
CORONIS See ASCLEPIUS
CORPUS IURIS CIVILIS The name of the great collection of authorities on Roman law, made by the lawyer Tribonianus, of Side in Pamphylia at the instance of the Eastern Emperor Justinian (527-565 A.D.). To this collection we owe the preservation of the treasures of the ancient jurisprudence, which must certainly otherwise have been lost. The Corpus Iuris consists of four parts: (1) Codex Iustinianeus, called repititoe, proelectionis, as being the revised edition of a code now lost, but which had appeared in 529. This was published in 534, and contains in twelve books the imperial law (ius principale), or the constitutiones of the emperors since Hadrian. (2) Pandectoe, or Digesta. The law of the jurists (ius vetus). These, published A.D. 533, are extracts from the works of thirty-nine ancient jurists, arranged in fifty books, according to subjects. (3) Institutiones. A handbook of jurisprudence, founded mostly upon Gaius, and published in the same year. (4) Novelloe (constitutiones), or supplementary ordinances of Justinian, mostly in Greek. These are preserved only in private collections of various compass, one of which, the Authenticum or Liber Authenticorum, was recognised as the authorized text, and gives the Greek rescripts in a Latin version.
CORYBANTES The mythical attendants of the Phrygian goddess Rhea Cybele, who were supposed to accompany the goddess with wild dances and intoxicating music, while she wandered by torchlight over the forest-clad mountains. The name was further given in Phrygia to the eunuch priests of the goddess. (See RHEA.)
CORYCUS See BALL, GAMES OF.
COSMI See GERUSIA.
COTHURNUS or more correctly Coturnus (Gr. Kothornos). A Greek name for a high shoe or buskin with several soles. It covered the whole foot, and rose as high as the middle of the lea. It was made so as to fit either foot, Ld was generally fastened in front with red straps. The cothurnus was properly a hunling boot, but Aeschylus made it part of the costume of his tragic actors to give them a stature above the average. At the same time the hair was dress6d high in order to maintain the proportion of the figure. The cothurnus was also used in the Roman tragedy. (See SOCCUS.)
COTTABUS A Greek game very popular at drinking bouts. The player lay on the couch, and in that position tried to throw a few drops of wine in as high a curve as possible, at a mark, without spilling any of the wine. The mark was called kottabeion, and was a bronze goblet or saucer, and it was a point to make a noise when hitting it. On the kottabeion was fastened a little image or a bust of Hermes, which as called Manes, and which the player had to bit first with the wine. The wine was supposed to make a sound both in hitting the figure and in falling afterwards into the saucer. This of course greatly increased the difficulty of the game. There was another form of the game in which the point was to make the wine hit the saucer while swimming in a large vessel of water, and sink it. The game was played in a round chamber made for the purpose. The form of the room was circular, to give every player an equal chance of hitting the mark, which was placed in the centre. The victor generally received a prize agreed upon beforehand. The players also used the game to discover their chances of success in love. They uttered the name of their beloved while throwing the wine. A successful throv gave a good omen, an unsuccessful one a bad omen. A good player leaned upon his left elbow, remained quite quiet, and only used his right hand to throw with. The game came originally from Sicily, but became popular through the whole of Greece, and specially at Athens, where to play well was a mark of good breeding. It did not go out of fashion till the 4th century after Christ. [The cut represents one of the several methods of playing the game.]
COTYS A Thracian goddess, originally, it would seem, connected with Rhea Cybele. Her worship was diffused over Greece and Italy, and was especially popular in Athens and Corinth. The licentious orgies associated with it, called Cotyttia, gave it a bad name.
COURTESANS were tolerated in Rome as in Greece; and no objection was raised to the intercourse of unmarried men with these persons. They were under the charge of the aediles, and from the time of Caligula they had to pay a tax to the imperial exchequer. Steeped as they were in infamy, the law even refused to accept their testimony as valid. They were distinguishable from respectable women by their costume; they wore neither stola nor palla, but a shorter tunic without fringe, over which was a toga of darker colour; they were not permitted to adopt the characteristic head-gear of matrons. In the best times the trade was only carried on by slaves and freed-women, but afterwards by free-born women also.
CRATES Crates of Mallos in Cilicia. A Greek scholar, and adherent of the Stoic philosophy. He founded a school of interpretation at Pergamon. His principles were in direct opposition to those of Aristarchus; not only d id he take an essentially different view of the Homeric text, but he favoured the allegorical method of exposition, to which the Stoics were so partial, and which was so disliked by the school of Aristarchus. His chief work was a comprehensive commentary, critical and exegetical, on Homer. In 167 B.C. he was sent by king Attalus on an embassy to Rome. Here he broke his leg, and was thus forced to make a long stay. He used his enforced leisure in giving lectures, which gave the first impulse to the study of philology and literary criticism among the Romans. Only a few fragments of his works have survived.
CRATES A Greek comedian, who lived at Athens about 470 B.C. He was regarded as the founder of the Attic Comedy in the proper sense of the term, as his pieces were not, like those of his predecessors, mere lampoons on individuals, but presented subjects of a more general character. Only a few fragments of his plays have come down to us.
CRATINUS was, with Eupolis and Aristophanes, a chief representative of the Old Comedy at Athens. He was born in 520 B.C., and died in 423, thus flourishing in the age of Pericles,, who was the special object of his attacks. He wrote twenty-one pieces, and gained the prize nine times. The last occasion on which he was victor was shortly before his death, and the defeated comedy was The Clouds of Aristophanes. Cratinus' play was the Pytine or "Wineflask," in which the poet courted the ridicule of the public by confessing himself a hard drinker. His wit was brilliant, but more caustic than humorous. He may be regarded as the founder of political comedy. Only the titles and a few fragments of his plays have survived
CREATUS See MOLIONIDAe.
CREON King of Corinth, and father of Glauce: see ARGONAUTS (conclusion).
CREON Son of Menceceus, great-grandson of Pentheus, brother of Demo, and father of Hmmon and Menoeceus (see articles under these names). He governed Thebes after Laius' death until the coming of CEdipus; and again after the fall of Eteocles until the latter's son, Laodamas, came of age. (See ANTIGONE.)
CREON See AMPHITRYON and HERACLES.
CREPIDA A kind of sandal, borrowed by the Romans from the Greeks, and used originally by the Roman soldiers, It had a thick sole, was of the same shape for each foot, and had low leather sides with straps for fastening.
CRESILASS a Greek artist, born at Cydonia in Crete, who flourished at Athens in the second half of the 5th century B.C. Among his chief works may be mentioned: (1) a statue of Pericless, probably the original of the extant portrait-statues of the great statesman; (2) a statue of a man mortally wounded, in which the struggle between death and life was vividly portrayed; (3) the Wounded Amazon of Ephesus, a work in which he had to compete with Phidias and Polyclitus. This is generally supposed to be the original of one of the several types of Wounded Amazons which have survived. Cresilas seems to have followed the tradition of Myron.
CRETHEUS In Greek mythology the son of Aeolus and Enarcete, the founder of Iolcos, and by Tyro father of Aeson, Pheres, and Amythaon. (See AeOLUS 1, and NELEUS.)
CREUSA See AeNEAS.
CREUSA See GLAUCE.
CREUSA See ION 1.
CRITIAS An Athenian, a disciple of Socrates and Gorgias of Leontini. He was one of the most accomplished men of his time, and was distinguished as a poet and an orator. But he is best known as the chief of the Thirty Tyrants, in defence of whose cause against the Liberators he fell in 403 B.C. He was the author of several tragedies. Some fragments of his poems have survived, the largest being from his political elegies. He seems to have had the gift of expression, but to have written in a harsh style of composition.
CRONUS In Greek mythology, the youngest son of Uranus and Gaea, who mutilated and overthrew his father, and, with the assistance of his kinsfolk the Titans, made himself sovereign of the world. He took his sister Rhea to wife, and became by her father of Hestia, Demeterr, Hera, Hades, Poseidon, and Zeus. But his mother prophesied that one of his children would overthrow him. He accordingly swallowed them all except Zeus, whom Rhea saved by a stratagem. Zeus, when grown tip, obtained the assistance of the Ocean-nymph Thetis in making Cronus disgorge his children, and then, with the help of his kinsfolk, overpowered Cronus and the Titans. According to one version of the fable, Cronus was imprisoned in Tartarus with the Titans; according to another, he was reconciled with Zeus, and reigned with Rhadamanthys on the Islands of the Blessed. Cronus seems originally to have been a god of the harvest; whence it happens that in many parts of Greece the harvest month was called Cronion. His name being easily confused with that of Chronos ("Time"), he was afterwards erroneously regarded as the god of time. In works of art he was represented as an old man with a mantle drawn over the back of his head, and holding a sickle in his hand. The Romans identified him with Saturnus, their god of sowing (see SATURNUS).
CRYPTEIA A kind of police maintained at Sparta, with the principal object of watching the Helots. The service was manned by young Spartans appointed annually for the purpose by the Ephors, and their duty was to put dangerous or apparently dangerous Helots out of the way without more ado. A later and erroneous idea represented the Crypteia as a murderous chase of the Helots, annually conducted by the Spartan youth.
CTESIAS A Greek historian, born in Cnidus in Caria, and a contemporary of Xenophon. He belonged to the family of the Asclepiadae at Cnidus. In 416 B.C. he came to the Persian court, and became private physician to King Artaxerxes Mnemon. In this capacity he accompanied the king on his expedition against his brother Cyrus, and cured him of the wound which be received in the battle of Cunaxa, B.C. 401. In 399 he returned to his native city, and worked up the valuable material which he had collected during his residence in Persia. partly from his own observation, and partly from his study of the royal archives, into a History of Persia (Persica) in twenty-three books. The work was written in the Ionic dialect. The first six books treated the history of Assyria, the remaining ones that of Persia, from the earliest times to events within his own experience. Ctesias' work was much used by the ancient historians, though he was censured as untrustworthy and indifferent to truth; a charge which may be due to the fact that he followed Persian authorities, and thus often differed, to the disadvantage of the Greeks, from the version of facts current among his countrymen. Only fragments and extracts of the book survive. The same is true of his Indica, or notices of the observations which he had made in Persia on the geography and productions of India.
CUBICULARIUS A chamberlain. See SLAVES.
CUBICULUM A bed-chamber. See HOUSE.
CUCULLUS A hood. See CLOTHING.
CUPIDO The Latin personification of Eros, or the god of Love.
CURA The Latin term for the superintendence of a special department of business, such as the distribution of corn (annona), making of roads, regulation of watercourses, aqueducts and the like. The officers entrusted with these special duties were termed curatores. In the republican age they were extra ordinem. In the civil law cura denotes the guardianship of a madman (furiosus) or a spendthrift (prodigus). The curator who managed his property and represented him at law was originally the next agnatus, but afterwards he was always appointed by the authorities. Since 200 B.C. it was also customary to appoint curatores for young persons under twenty-five, under certain conditions, to protect them against being overreached in legal proceedings. From the time of Marcus Aurelius, who made the legality of certain transactions dependent on the co-operation of a curator, the cura minorum became a standing institution.
CURETESS In Cretan mythology the Curetes were demi-gods armed with weapons of brass, to whom the new-born child Zeus was committed by his mother Rhea for protection against the wiles of Cronus. They drowned the cries of the child by striking their spears against their shields. They gave their name to the priests of the Cretan goddess Rhea and of the Idoean Zeus, who performed noisy war-dances at the festivals of those deities.
CURIA The name of the thirty divisions into which the three tribus of the Roman patricians were divided for political and religious objects. Every curia contained a number of gentes, supposed to be exactly ten, and a president, curio, whose duty it was to look after its secular and religious business. At the head of all the curioe stood the Curio Maximus, who was charged with the notification of the common festivals Fordicidia and Fornacalia (see these words). The separate curiones were chosen by their respective curive, and the Curio Maximus was elected by the people in special comitia out of the number of curiones. For its special sacrifices every curia had its place of meeting, bearing the same name, with a hearth and dining-hall where the members met to feast and sacrifice. The plebeians seem to have been admitted to the sacrifices, which were offered on behalf of the whole people, and were paid for at the expense of the state (see further, COMITIA CURIATA). The term curia was also applied to certain houses intended for holding meetings, as, for instance, the official residence of the Salli on the Palatine, and especially the senate-house, Curia Hostilia, built by king Hostilius on the comitium, and burnt down 52 B.C. In its place Faustus Sulla, the son of the Dictator, erected the Curia Cornelia. Caesar interrupted the progress of this work to set up the Curia Iulia in its place. Then the senate met in the Curia Pompei, in the entrance-hall of Pompey's theatre, where Caesar was murdered. The Curia Iulia was not begun till 44 B.C., shortly before Caesar's death, and was consecrated in 29 by Augustus. (See plan of Roman Fora, under FORUM.)
CUROTROPHOS "nurse of children." The title of several Greek goddesses, for instance Gaea, who were regarded as protectresses of youth.
CURTIUS RUFUS A Roman historian, who probably lived and practised as a rhetorician about the middle of the 1st century A.D., and wrote a history of Alexander the Great, in ten books, in the reign of Claudius (A.D. 44-54). The first two books are lost, and the fifth mutilated at the end, the sixth at the beginning. He seems to aim more at rhetorical effect than at historical accuracy. In the use of his authorities he is uncritical, as he follows untrustworthy writers like Clitarchus, knowing them to be untrustworthy. His work contains many errors in geography and chronology, and his accounts of the battles show that he had no military knowledge. But he understands the art of interesting his readers by a pleasant narrative and lifelike drawing, and there, is a certain charm in the numerous speeches which he has inserted in his text, in spite of their strong rhetorical colouring. His language reminds us of Livy. It is curious that he is never mentioned in antiquity.
CYATHUS See VESSELS.
CYCLOPES In Greek mythology, the round-eyed ones. According to Hesiod the Cyclopes are the gigantic sons of Uranus and Gaea, named Argos, Steropes, and Brontes. For the rest, they resemble the gods, except that they have only a single eye in their forehead. Their father threw them into Tart1rus, and they assisted Cronus to the sovereignty. Cronus, however, put them again in prison, where they remained until Zeus set them free. For this they gave him the thunder, and forged him the lightning. Apollo slew them when Zeus struck his son Asclepius by lightning. In Homer the Cyclopes, like the giants and the Phaeacians, are the kinsfolk of the gods; but in other respects they have nothing in common with the Cyclopes of Hesiod but their gigantic size and strength. They live a pastoral life in the far West, without knowledge of agriculture, law, morals, or social order. Each dwells separately with his family in caverns at the mountain tops, without troubling himself about the gods, to whom, indeed, the Cyclopes deem themselves easily superior in strength. The Phaeacians used to live in their neighbourhood, but were driven by their violent dealing to emigrate. The figure of Polyphemus, well known from his encounter with Odysseus, gives a typical notion of their rudeness and savagery. (See also GALATEA). The Homeric Cyclopes were in a later age localized in Sicily, and came to be identified with the Cyclopes of Hesiod. They were imagined as assistants of Hephaestus, and as helping him to forge lightnings for Zeus and arms for heroes in the bowels of Aetna or on the Aeolian islands. A third variety of Cyclopes were the giants with arms to their belly as well as to their shoulders, whom Proetus was supposed to have brought from Lycia to. Argos. It was they who were supposed to have built the so-called Cyclopean walls at Mycenae and Tiryns (see ARCHITECTURE). In works of art the Cyclopes are represented as giants with one eye in their forehead, though there is, generally an indication of a pair of eyes in the usual place.
CYCNUS The son of Poseidon and Calyce. He was exposed by his mother on the sea-shore and found by some fishermen, who named him Cycnus because they saw a swan flying round him. He was invulnerable, and of gigantic strength and stature; his head (or, according to another account, his whole body) was as white as snow. He became king of Colonae in the Troad, and was twice married. A slanderous utterance of his second wife stung him to fury against the children of his first wife, whom he threw into the sea in a chest. They were cast up alive on the island of Tenedos, where Tenes was king. At a later time Cycnus repented of his deed, sought for his son, and marched with him to the aid of the Trojans against the Greeks. They prevented the Greeks from landing; but both were at last slain by Achilles, who strangled the invulnerable Cycnus with his own helmet strap. He was changed by Poseidon into a swan.
CYCNUS The son of Ares and Pelopia, who threw himself in the way of Heracles in Trachis, when the hero was on his way to Ceyx. According to another story Heracles was sent against Cycnus by Apollo, because he lay in wait for the processions on their road to Delphi. In the contest between them, as described by Hesiod in his Shield of Heracles, Ares stood at the side of his son, while Heracles was supported by Athene and his faithful Iolaus. Heracles slew Cycnus, and even wounded Ares, when the latter attempted to avenge the fall of his son. Cycnus was buried with all due honours by his father-in-law Ceyx, but Apollo destroyed the tomb by an inundation of the river Anaurus. There was a son of Ares and Pyrene who bore the same name, and he too was said to have fallen in combat against Heracles. Area attempted to avenge his son, when Zeus, by a flash of lightning, separated his angry children. After his death, said the story, Cycnus was changed by his father into a swan.
CYDIPPE The heroine of a very popular Greek love-story, which was treated by Callimachus in a poem now unfortunately lost. The later Greek prose romances were founded upon this version. Cydippe was the daughter of a well-born Athenian. It happened that she and Acontius, a youth from the island of Ceos, who was in love with her, had come at the same time to a festival of Artemis at Delos. Cydippe was sitting in the temple of Artemis, when Acontius threw at her feet an apple, on which was written, "I swear by the sanctuary of Artemis that I will wed Acontius." Cydippe took up the apple and read the words aload, then threw it from her, and took no notice of Acontius and his addresses. After this her father wished on several occasions to give her in marriage, but she always fell ill before the wedding. The father consulted the Delphic oracle, which revealed to him that the illness of his daughter was due to the wrath of Artemis, by whose shrine she had sworn and broken her oath. He accordingly gave her to Acontius to wife.
CYMBIUM See VESSELS.
CYNOPHONTIS See LINUS.
CYPRIANUS Cyprian of Toulon. A bishop of Toulon, who lived during the last quarter of the 5th and first half of the 6th centuries A.D. He was in all probability the author of a metrical Latin Heptateuch, edited piecemeal by Morel, Martene, and Pitra ; critically reviewed by J. E. B. Mayor, Cambridge, 1889.]
CYPRIANUS Thascus Coecilius. A Latin ecclesiastical writer, in born in Africa at the beginning of the 3rd century, of a respectable pagan family. Originally a teacher of rhetoric, he was converted and made Bishop of Carthage in 248 A.D. He was beheaded during the persecution under Valerian, in 257. In his numerous writings and exhortations he not only imitates Tertullian (whom he acknowledges as his master), but makes great use of his works. Besides thesis we have a large collection of his letters addressed to individuals and to churches.
CYRENE See ARISTAeUS.
CYZICUS See ARGONAUTS.
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