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A board or commission of 2 men, as e.g. the duoviri capitales perduellionis, or duoviri sacrorum (see SIBYLS), duoviri viis purgandis (see VIGINTI SEX VIRI, 6). In colonies and municipia, the title was borne by the two highest officials, who represented the the authority of the Roman consuls. (See MUNICIPIUM.)
The Roman term for all acts whereby an individual within the State showed himself an enemy, perduellis, of the established constitution. It included attempts at despotic power, usurpation or abuse of magisterial powers (e.g. the execution of a citizen), violation of the sanctity of the tribuni plebis, etc. In the time of the kings, the king himself tried crimes of the kind, or handed over the decision to two deputies appointed in each instance by himself, duo viri capitales or perduellionis, from whom an appeal lay to the people; after Servius Tullius, to the comitia centuriata. Under the Republic duo viriwere still appointed as presiding judges, till this gradually fell into disuse, and trials of the kind came in general to be dealt with by the popular court. In earlier times the penalty was death by hanging on a tree, by throwing from the Tarpeian Rock, or by beheading; later, banishment, and after the tribunes brought cases of perduelliobefore the omitia tributa, fines as well. From the latter half of the 2nd century B.C. the less important cases began to be treated as offences of maiestas; and by Caesar's Julian law, 46 B.C., all cases of perduellio were included under this name. (See also MAIESTAS.)
A Roman historian, born in Africa. He was probably governor of Pannonia under Julian in 361 A.D., and in 389 prefect of Rome. There is a history of the Caesars from Julius to Constantine, written about 360 A.D., which bears his name. This appears, however, to be no more than an extract from a more comprehensive work. The same is the case with an Epitome, continued down to the death of Theodosius. There is also a short but not altogether worthless book, entitled De Viris Illustribus Urbis Romoe, which is attributed to Aurelius Victor. It begins with the Alban king Procas, and comes down to Cleopatra. It is not by Aurelius Victor, nor again is a little book which has been attributed to him, called Origo Gentis Romance. This is full of forged quotations, and belongs to a much later period.
In Greek mythology, the son of Hermes and Aphrodite, born on Mount Ida, and endowed with the beauty of both deities. When a grown youth, he was bathing in the Carian fountain of Salmacis; and the Nymph of the fountain, whose love he rejected, prayed the gods that she might be indissolubly united with him. The prayer was answered, and a being sprang into existence which united the qualities of male and female. The fable probably arose from the inclination, prevalent in the Eastern religions, towards confusing the attributes of both sexes. In Cyprus, for instance, a masculine Aphroditos, clad in female attire, was worshipped by the side of the goddess Aphrodite. Figures of hermaphrodites are common in art.
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).
Best known as Saint Jerome. One of the most famous of the Latin Fathers of the Church. He was born at Stridon on the borders of Dalmatia and Pannonia, about A.D. 340. He was the son of respectable and wealthy Christian parents, and received in Rome and Treves a secular education in rhetoric and philosophy. In 374, during a journey in the East, he was alarmed by a dream, which led to his withdrawing from the world and living as a hermit in the Syrian desert. After five years he left his retirement and lived in Antioch, Constantinople, and Rome, till he settled at Bethlehem in 386. He there founded a monastery and a school of learning, and he ended an active life in 420. Among his numerous works mention must be made of his translation and continuation (in 380 B.C.) of the Greek Chronological Tables of Eusebius (q.v.); this is of great value for the history of Roman literature, owing to its quotations from the work of Suetonius De Viris Illustribus, which was then extant in its complete form. In imitation of the latter and under a similar title he wrote a work on Christian Literature. He also wrote the well-known Latin version of the Bible known as the Vulgate, which is, strictly speaking, a revision, and in part a new version, of an older translation.
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.
One of the most famous Greek sculptors, born at Athens about 390 (probably the son of Cephisodotus, the sculptor of the statue of Eirene (q.v.) with the Infant Plutus]. He and his somewhat older contemporary, Scopas, were at the head of the later Attic school. He chiefly worked in marble, but at the same time occasionally used bronze. His recorded works exhibit every age and sex in the greatest variety of the divine and human form. Still he paid most attention to youthful figures, which gave him the opportunity of displaying all the charm of sensuous grace in soft and delicate contours. Among his most celebrated works the naked Aphrodite, of Cnidus, stands first, according to the enthusiastic descriptions of the ancients, a masterpiece of the most entrancing beauty [e.g. Pliny, N.H. xxxvii § § 20, 21; cp. APHRODITE, fig. 2]. Not less famous were his representations of Eros, among which the marble statue at Thespiae was esteemed most highly [ib., § 22; cp. EROS]; his Apollo Sauroctonos (lizard-slayer) in bronze [ib., xxxiv § 70]; and a youthful Satyr in Athens [Pausanias, i 20 § 1]. As to the group of Niobe's children, preserved at Rome in Pliny's time, it was disputed even among the ancients whether it was the work of Praxiteles or, as is more probable, of Scopas [N.H.</talics> xxxvi § 28; cp. NIOBE]. Of all these, only later copies have been preserved. An important original work by him [mentioned by Pausanias, v 17 § 3] was unearthed in 1877 by the German excavators at Olympia, Hermes with the Child Dionysus in his Arms, which was set tip in the cella of the temple of Hera. The arms and legs are partly mutilated, but otherwise it is in an excellent state of preservation. (See cut.) His sons, Cephisodotus the younger, and Timarchides, were masters of some importance.
The Roman historian, born about 75 A.D. He lived during the time of Trajan as an advocate and teacher of rhetoric in Rome, in close intimacy with the younger Pliny, to whose influence he owed many favours. Under Hadrian he was appointed private secretary to the emperor; but in 121 he fell into disgrace, and appears thenceforth to have devoted his life to learned studies and to varied research. He died about the middle of the 2nd century. Like Varro, he collected notes on all kinds of subjects, history, literature, antiquities, philology, physical sciences, and worked them up in numerous writings (some of them apparently in Greek). Amongst these an encyclopaedic work called Prata, in at least ten books, occupied a prominent position; and just as he himself frequently quoted Varro, so he in his turn was frequently quoted by later writers. Apart from titles and fragments the following works of his are still intact: (1) The lives of the first twelve emperors (De Vita Coesarum) in eight books books i-vi treating of one emperor each, from Caesar to Nero; vii, of Galba, Otho, Vitellius; viii, of Vespasian, Titus, and Domitian. This work contains an abundance of more or less important facts about the public and private life of the emperors, grouped in a systematic manner and expressed in clear and simple language. (2) Of his literary and historical work, De Viris Illustribus, which apparently included the Roman poets, orators, historians, grammarians, and rhetoricians down to the time of Domitian, we possess the lives of Terence and Horace, and a fragment of that of Lucan, besides extracts made by the grammarian Diomedes and by St. Jerome from the book De Poetis. From the book De Historicis, we have a fragment of the biography of the elder Pliny, and the greater part of the chapter De Grammaticis et Rhetoribus. In the beginning of the 3rd century, under the reign of Alexander Severus, his work on the Lives of the Caesars was continued by Marius Maximus, who treated of the emperors from Nerva to Elagabalus.
HERMAE 13.48%
Pillars, smaller at the base than at the summit, which terminated generally with a head of Hermes. In the earliest times, Hermes (in whose worship the number 4 played a great part) was worshipped [especially in Arcadia, see Pausanias, viii 4 section 4; cp. iv 33 section 4] under the form of a simple quadrangular pillar of marble or wood, with the significant mark of the male sex. As art advanced, the pillar was surmounted, first with a bearded head, and afterwards with a youthful head of the god. Hermes being the god of traffic, such pillars were erected to him in the streets and squares of towns; in Attica, after the time of Hipparchus, the son of Pisistratus, they were also erected along the country roads as mile-stones. Sometimes they were inscribed with apophthegms and riddles, in addition to directions as to the way; [sometimes also with inscriptions in honour of those who had fought bravely for their country. Dem., Lept., 112; Aeschines, Or. 3 section 183.] In Athens there was an especially large num of them; in the market-place to the N.W. of the Acropolis, the Hermae, erected partly by private individuals and partly by corporations, formed a long colonnade extending between the Hall of Paintings (stoa poikile) and the King's Hall (stoa basileios). Accordingly, the latter was sometimes called the Hall of Hermae. When the heads of other divinities (such as Athene, Heracles, Eros) were placed on such pillars, these were then called Hermathene, Hermeracles, Hermeros.
One of the four great national festivals of the Greeks, held on the Isthmus of Corinth, in a grove of pine trees sacred to Poseidon, near the shrines of the Isthmian Poseidon and of Melicertes. From B.C. 589, they were held in the first month of spring, in the second and fourth years of each Olympiad. According to legend, the Isthmian Games were originally funeral games in memory of Melicertes (q.v.); another tradition relates that they were established by Theseus either in honour of Poseidon, or in commemoration of his victory over Sciron and Sinis. In any case, the Athenians were specially interested in the festival from the earliest times. It was alleged that, from the days of Theseus downwards, they had what was called the proedria, the right of occupying the most prominent seats at the games, and, in accordance with a law attributed to Solon, they presented to those of their citizens who were victors in the contests a reward amounting to 100 drachmoe. [The only occasion when Socrates was absent from Athens, except with the army, was to attend this festival.] The inhabitants of Elis were completely excluded from the games, being debarred from either sending competitors or festal envoys. The Corinthians had the presidency, which was transferred to the Sicyonians after the destruction of Corinth (B.C. 146), but at the rebuilding of Corinth (B.C. 46) it was restored to that city. The contests included gymnastic exercises, horse-races, and competitions in music. The two former differed in no essential way from the Olympian Games (q.v.); in the third, besides musicians, poets of either sex contended for the prize. Besides the customary palm, the prize in Pindar's time consisted of a wreath of dry selinon [often translated "parsley," but more probably identical with the "wild celery," apium graveolens. The selinon was a symbol of funeral games], After the destruction of Corinth, a crown of pine leaves was substituted for it. The games long continued to be held, even under the Roman Empire. [Cp. Plutarch, Timoleon, 26, and Sympos. v 3, 1-3.]
Greek. The Dorians of Crete and Sparta followed a peculiar line in the matter of education. Throughout Greece generally the state left it to private effort; but in Sparta and Crete it came under the direct supervision of the community. At Sparta, as soon as a child was born, a commission of the elders of its tribe had to decide whether it should be reared or exposed. If it was weakly or deformed, it was exposed in a defile of Mount Taygetus. Till his seventh year, a boy was left to the care of his parents. After this the Paidonomos, or officer presiding over the whole department of education, assigned him to a division of children of the same age called a bua. Several of such buas together formed a troop or ila. Each bua was superintended by a Buagoros, each ila by an Ilarchos. Both these officers were elected from among the most promising of the grown up youths, and were bound to instruct the children in their exercises. The exercises were calculated to suit the various ages of the children, and consisted in running, leaping, wrestling, throwing the spear and discus, as well as in a number of dances, particularly the war dance or Pyrrhiche (see PYRRHIC DANCE). The dancing was under the constant superintendence of the Paidonomos, and five Bidyoe, under him. The discipline was generally directed to strengthening or hardening the body. The boys went barefoot and bareheaded, with hair cut short, and in light clothing. From their twelfth year they wore nothing but an upper garment, which had to last the whole year. They slept in a common room without a roof, on a litter of hay or straw, and from their fifteenth year on rushes or reeds. Their food was extremely simple, and not sufficient to satisfy bunger. A boy who did not want to be hungry had to steal; if he did this cleverly, he was praised, and punished if detected. Every year the boys had to undergo a flogging at the altar of Artemis Orthia, as a test of their power to endure bodily pain. They were whipped till the blood flowed, and deemed it a disgrace to show any sign of suffering. Reading and writing were left to private instructors; but music, and choral singing in particular, formed a part of the regular discipline. The understanding was assumed to be formed by daily life in public, and the conversation of the men, to which the boys were admitted. Every Spartan boy looked up to his seniors as his instructors and superiors; the consequence being that in Sparta the young behaved to their elders with more modesty and respect than in any other Greek city. Besides this, every man chose a boy or youth as his favourite. He was bound to set the boy an example of all manly excellence, and was regarded as responsible and punishable for his delinquencies. This public education and the performance of the regular exercises, under the superintendence of the Bidyoe, lasted till the thirtieth year. In the eighteenth year the boy passed into the class of youths. From the twentieth year, when military service proper began, to the thirtieth, the youth was called an eiren. He was not regarded as a man, or allowed to attend the public assembly till his thirtieth year. The girls had an education in music and gymnastic education similar to that of the boys, and at the public games and contests each sex was witness of the performances of the other. The girls' dress was extremely simple, consisting of a sleeveless tunic reaching not quite down to the knees, and open at the sides. In this, however, there was nothing which interfered with modesty and propriety of behaviour. In Crete the system of education was generally similar to that of Sparta. But the public training did not begin till the seventeenth year, when the boys of the same age joined themselves freely into divisions called agelai, each led by some noble youth, whose father was called agelatas, and undertook the supervision of the games and exercises. It is probable that the young men remained in this organization till their twenty-seventh year, when the law compelled them to marry. At Athens, as in Greece generally, the father decided whether the child should be reared or exposed. The latter alternative seems to have been not seldom adopted, especially when the child was a girl. If the education of a child was once fairly commenced, the parents had no power to put it out of the way. At the birth of a boy, the door of the house was adorned with a branch of olive; at the birth of a girl, with wool. On the fifth or seventh day after birth the child underwent a religious dedication at the festival of the Amphidromia ("running round"). It was touched with instruments of purification, and carried several times round the burning hearth. On the tenth day came the festival of naming the child, with sacrifice and entertainment, when the father acknowledged it as legitimate. To the end of the sixth year the boys and girls were brought up together under female supervision; but after this the sexes were educated apart. The girls' life was almost entirely confined to her home: she was brought up under the superintendence of women, and with hardly anything which can be called profitable instruction. The boy was handed over to a slave older than himself called Poedagogos. It was the slave's duty to watch the boy's outward behaviour, and to attend him, until his boyhood was over, whenever he went out, especially to the school and the gymnasium. The laws made some provision for the proper education of boys. They obliged every citizen to have his son instructed in music, gymnastics, and the elements of letters (grammata), i.e. writing, reading, and arithmetic. They further obliged the parents to teach their boys some profitable trade, in case they were unable to leave them a property sufficient to maintain them independent. If they failed in this, they forfeited all claim to support from the children in old age. But with schools and their arrangements the state did not concern itself. The schools were entirely in private hands, though they were under the eye of the police. The elementary instruction was given by the grammatistoe, or teachers of letters, the teacher writing and the scholars copying. The text-books for reading were mostly poems, especially such as were calculated to have an influence on the formation of character. The Homeric poems were the favourite reading book, but Hesiod, Theognis, and others were also admitted. Collections of suitable passages from the poets were early made for the boys to copy, learn by heart, and repeat aloud. The higher instruction given by the grammatikos was also of this literary character. Mathematics were introduced into the school curriculum as early as the 5th century, drawing not till the middle of the 4th century B.C. Instruction in music proper began about the thirteenth year. The profound moral influence attributed to music in Greek antiquity made this art an essential part of education. It brought with it, naturally, an acquaintance with the masterpieces of Greek poetry. The instrument most practised was the lyre, from its suitableness as an accompaniment to song. The flute was held in less esteem. The aim of education was supposed to be the harmonious development of mind and body alike. Instruction in gymnastics was consequently regarded as no less essential than in music, and began at about the same age. It was carried on in the paloestroe (see PALAeSTRA) under the paidotribai, who were, like the grammatikoi, private, not public instructors. The boys began their gymnastics in the paloestra, and completed them in the gymnasia under the superintendence of the gymnastoe. The ephebi, in particular, or boys between sixteen and nineteen, practised their exercises in the gymnasia, till, in their twentieth year, they were considered capable of bearing arms, and employed on frontier service. At this point they became liable to enlistment for foreign service, and obtained the right of attending the meeting of the public assembly. Towards the end of the 5th century B.C. the class of sophistoe, or professors of practical education, arose. This gave the young men an opportunity of extending their education by attending lectures in rhetoric and philosophy; but the high fees charged by the sophistoe, had the effect of restricting this instruction to the sons of the wealthy.
GENIUS 9.45%
The Italian peoples regarded the Genius as a higher power which creates and maintains life, assists at the begetting and birth of every individual man, determines his character, tries to influence his destiny for good, accompanies him through life as his tutelary spirit, and lives on in the Lares after his death. (See LARES.) As a creative principle, the Genius is attached strictly speaking, to the male sex only. In the case of women his place is taken by Juno, the personification of woman's life. Thus, in house inhabited by a man and his wife a Genius and a Juno are worshipped together. But in common parlance it was usual to speak of the Genius of a house, and to this Genius the marriage bed was sacred. A man's birthday was naturally the holiday of his attendant Genius, to whom he offered incense, wine, garlands, cakes, everything in short but bloody sacrifices, and in whose honour he gave himself up to pleasure and enjoyment. For the Genius wishes a man to have pleasure in the life he has given him. And so the Romans spoke of enjoying oneself as indulging one's Genius, and of renunciation as spiting him. Men swore by their Genius as by their higher self, and by the Genius of persons whom they loved and honoured. The philosophers originated the idea of a man having two Genii, a good and a bad one; but in the popular belief the notion of the Genius was that of a good and beneficent being. Families, societies, cities and peoples had their Genius as well as individuals. The Genius of the Roman people (Genius Publicus, or Populi Romani) stood in the forum, represented in the form of a bearded man crowned with a diadem, a cornucopia in his right hand, and a sceptre in his left. An annual sacrifice was offered to him on the 9th October. Under the Empire the Genius of Augustus, the founder of the Empire, and of the reigning emperor, were publicly worshipped at the same time. Localities also, such as open spaces, streets, baths, and theatres, had their own Genii. These were usually represented under the form of snakes (see cut); and hence the common habit of keeping tame snakes.
Originally the Roman term for a town the inhabitants of which, called manicipes, only possessed tart of the rights of Roman citizenship, viz. the private rights of commercium and conubium, while they were excluded from the political rights, the ius suffragii and the ius honorum, the right to elect and to be elected to office. As Roman citizens, they did not serve (like the allies) in cohorts under a prefect, but in the legions under tribunes; they were, however, assigned to legions distinct from the others, since they were not inscribed on the lists of the Roman tribes, and therefore could not be levied in accordance with those lists. After the dissolution of the Latin League in B.C. 338, the allied towns were put into the position of municipia. At first there were two classes of municipia, according as they retained an independent communal constitution or not. The second class, which had no senate, magistrates, or popular assembly of its own, and was governed directly by Rome, consisted of the proefecturoe (q.v.). As the municipia gradually obtained the full rights of citizship, their nature changed; all persons were now called municipes, who did not belong to the town of Rome by birth, but were full Roman citizens, and hence belonged to a Roman tribe, were registered at Rome, could elect and be elected to office, and served in the Roman legions. The Lex Iulia of B.C. 90 made all the towns of Italy municipia with full civic rights, and every Italian country-town was now called a Roman municipium. Gradually the towns in the provinces received municipal rights, till finally Caracalla made all towns of the empire municipia. Originally one class of municipia had retained their own laws and their own constitution; this arrangement underwent a change when they were received into the Roman citizenship, inasmuch as the Roman law then became binding upon them, and a regularly organized administration on the Roman model was introduced. The citizens were divided into curice, and at their comitia curiata passed all kinds of decrees, and chose officers; most of these rights, however, passed into the hands of the local senate towards the end of the 1st century. This senate usually consisted of 100 life-members, called decuriones, and in every fifth year the vacancies were filled up from those who had held office or were qualified by their property. The highest officials were the duo viri, who were judges and presided at the assemblies of the people, especially at elections, and in the senate; the two quinquennales, chosen for a year, once in five years, and corresponding to the Roman censors; and qucestores and cediles, officials with similar duties to the Roman officials of the same name. (See MAGISTRATUS.) Besides the decuriones, whose position became hereditary at the end of the Empire, there were, under the heathen emperors, a second privileged class, known as Augustales, chosen by decree of the local senate and next to that body in rank. They made up a collegium, which was originally dedicated to the worship of the Julian family, and in later times seems to have also extended its functions to the worship of the other emperors. The decline of the municipal system, the prosperity of which had depended on the liberty and independence of the administration, set in at the end of the 2nd century after Christ, when the emperors began to transfer to the municipia the burdens of the State, and the decuriones gradually became mere imperial officials, who were more especially responsible for the collection of the tribute imposed.
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.
JUDEX 8.66%
In the Roman constitution a general designation of all judges, whether officials exercising judicial functions or individuals in a private position, entrusted on oath with the duty of deciding in either civil or criminal trials. For standing and for extraordinary criminal courts (see QUAeSTIO) the iudices were at first chosen from the number of the senators by agreement of the parties concerned. Gains Gracchus first introduced a list of iudices (album) for the permanent tribunals (quoestiones perpetuoe). At first this list was permanent, but afterwards it was published annually by the proetor urbanus, who had to swear that he would be impartial in his selection of names. Under the Empire, as long as the quoestiones perpetuoe, existed, it was published by the emperor, who nominated the iudices to hold office for life, and from time to time revised and completed the list. By the lex Sempronia of Gaius Gracchus, B.C. 123, the office of judge was taken away from the senators, who had held it previously, and transferred to the possessors of the knight's census (the equites). In B.C. 80 a lex Cornelia of L. Cornelius Sulla restored it to the Senate. In B.C. 70 the office was equally divided between the senators, the knights, and the tribuni oerdii. These last were once more excluded by Caesar. Augustus formed four decurioe, or divisions, of iudices. Of these the first three were obliged to possess the knight's census, and the last the half of it. Caligula added a fifth decuria. Under the Empire the judicial functions, hitherto confined to certain definite classes, had become so general in their obligations, that it was considered a privilege to be freed from them. This exemption was granted to a man with many children, and, afterwards, to those following the professions of grammarians and teachers. The requisite qualifications, apart from that of property, were that a person should be by birth a citizen, and not less than thirty years of age (after Augustus, not less than twentyfive). The other requirements were bodily and mental capacity, an unblemished reputation, and a long residence in Italy. Under the Republic, the number of those who were sworn in varied at different times; under the Empire it was fixed at 4,000, and later at 5,000. For every court of justice the judges were taken from the general list by lot, and out of this special list the presiding magistrate appointed a definite number for each trial. Out of these a certain number might be challenged and rejected by either side; perhaps the president filled up the vacancies by again drawing lots. The swearing in took place before the trial. When the number of the praetors appointed for the quoestiones was not sufficiently large, a iudex guoestionis was appointed, generally one who had served as aedile. In civil cages it was customary from early times for the judicial magistrates, i.e. the praetors, to depute the investigation and decision to a person instructed by them and appointed by consent of both sides. From the time of Augustus a single judge (iudex unus.) was appointed in each case from the general album of sworn iudices, but for certain cases several judges were introduced. (See RECUPERATORES, and JUDICIAL PROCEDURE, II, below.) The iudices centumviri formed the single great judicial body for trying civil cases. (See CENTUMVIRI) Concerning the iudices litibus iudicandis, who were also appointed in civil cases, see VIGINTI-SEX VIRI.
among the ancients, formed the chief part of every religious act. According to the kind of sacrifice offered, they were divided into (a) bloodless offerings and (b) blood offerings. (a) The former consisted in firstfruits, viands, and cakes of various shape and make, which were some of them burned and some of them laid on the altars and sacrificial tables (See figs. 1 and 2) and removed after a time, libations of wine, milk, water with honey or milk, and frankincense, for which in early times native products (wood and the berries of cedars, junipers, and bay trees, etc.) were used. Asiatic spices, such as incense and myrrh, scarcely came into use before the seventh century in Greece or until towards the end of the Republic at Rome. (b) For blood-offerings cattle, goats, sheep, and swine were used by preference. Other animals were only employed in special cults. Thus horses were offered in certain Greek regions to Poseidon and Helios, and at Rome on the occasion of the October feast to Mars; dogs to Hecate and Robigus, asses to Priapus, cocks to Asclepius, and geese to Isis. Sheep and cattle, it appears, could be offered to any gods among the Greeks. As regards swine and goats, the regulations varied according to the different regions. Swine were sacrificed especially to Demeter and Dionysus, goats to the last named divinity and to Apollo and Aromis as well as Aphrodite, while they were excluded from the service of Athene, and it was only at Sparta that they were presented to Hera. At Epidaurus they might not be sacrificed to Asclepius, though elsewhere this was done without scruple. [Part of the spoils of the chase-such as the antlers or fell of the stag, or the head and feet of the boar or the bear--was offered to Artemis Agrotera (See fig. 3).] As regards the sex and colour of the victims, the Romans agreed in general with the Greeks in following the rule of sacrificing male creatures to gods, female to goddesses, and those of dark hue to the infernal powers. At Rome, however, there were special regulations respecting the victims appropriate to the different divinities. Thus the appropriate offering for Jupiter was a young steer of a white colour, or at least with a white spot on its forehead; for Mars, in the case of expiatory sacrifices, two bucks or a steer; the latter also for Neptune and Apollo; for Vulcan, a red calf and a boar; for Liber and Mercury, a he-goat; for Juno, Minerva, and Diana, a heifer; for Juno, as Lucina, an ewe lamb or (as also for Ceres and the Bona Dea) a sow; for Tellus, a pregnant, and for Proserpine a barren, heifer; and so on. The regulations as regards the condition of the victims were not the same everywhere in Greece. Still in general with them, as invariably with the Romans, the rule held good, that only beasts which were without blemish, and had not yet been used for labour, should be employed. Similarly, there were definite rules, which were, however, not the same everywhere, concerning the age of the victims. Thus, by Athenian law, lambs could not be offered at all before their first shearing, and sheep only when they had borne lambs. The Romans distinguished victims by their ages as lactantes, sucklings, and maiores, full grown. The sacrifice of sucklings was subject to certain limitations: young pigs had to be five days old, lambs seven, and calves thirty. Animals were reckoned maiores if they were bidentes; i.e. if their upper and lower rows of teeth were complete. There were exact requirements for all cases as regards their sex and condition, and to transgress these was an offence that demanded expiation. If the victims could not be obtained as the regulations required, the pontifical law allowed their place to be taken by a representation in wax or dough, or by a different animal in substitution for the sort required. In many cults different creatures were combined for sacrifice: e.g. a bull, a sheep, and a pig (Cp. SUOVETAURILIA), or a pig, a buck, and a ram, and the like. In State sacrifices, victims were sometimes sacrificed in great numbers; e.g. at the Athenian festival in commemoration of the victory at Marathon, 500 goats were slain. (Cp. HECATOMBE.) Human sacrifices as a means of expiation were not unknown to the earliest Greek and Roman worship, and continued in certain cases (e.g. at the feast of the Lyman Zeus and of Jupiter Latiaris) until the imperial period; however, where they continued to exist, criminals who were in any case doomed to death were selected, and in many places opportunity was further given them for escape. In general, it was considered that purity in soul and body was an indispensable requirement for a sacrifice that was to be acceptable to a divinity. Accordingly the offerer washed at least his hands and feet, and appeared in clean (for the most part, white) robes. One who had incurred blood-guiltiness could not offer sacrifice at all; he who had polluted himself by touching anything unclean, particularly a corpse, needed special purification by fumigation. Precautions were also taken to insure the withdrawal of all persons who might be otherwise unpleasing to the divinity; from many sacrifices women were excluded, from others men, from many slaves and freedmen. At Rome, in early times, all plebeians were excluded by the patricians. The victims were generally decked out with ribbons and wreaths, and sometimes the cattle had their horns gilded. If the creature voluntarily followed to the altar or even bowed its head, this was considered as a favourable sign; it was an unfavourable sign if it offered resistance or tried to escape. In that case, with the Romans, the object of the sacrifice was deemed to be frustrated. Among the Greeks those who took part in the sacrifice wore wreaths; a firebrand from the altar was dipped in water, and with the water thus consecrated they sprinkled themselves and the altar. They then strewed the head of the victim with baked barley-grains, and cast some hairs cut from its head into the sacrificial fire. After those present had been called upon to observe a devout silence, and avoid everything that might mar the solemnity of the occasion, the gods were invited, amidst the sound of flutes or hymns sung to the lyre and dancing, to accept the sacrifice propitiously. The hands of the worshippers were raised, or extended, or pointed downwards, according as the prayer was made to a god of heaven, of the sea, or of the lower world respectively. The victim was then felled to the ground with a mace or a hatchet, and its throat cut with the sacrificial knife. During this operation the animal's head was held up, if the sacrifice belonged to the upper gods, and bowed down if it belonged to those of the lower world or the dead. The blood caught from it was, in the former case, poured round the altar, in the latter, into a ditch. In the case just mentioned the sacrifice was entirely burned (and this was also the rule with animals which were not edible), and the ashes were poured into the ditch. In sacrifices to the gods of the upper world, only certain portions were burned to the gods, such as thigh-bones or chine-bones out off the victim, some of the entrails, or some pieces of flesh with a layer of fat, rolled round the whole, together with libations of wine and oil, frankincense, and sacrificial cakes. The remainder, after removing the god's portion, as it was called, for the priests engaged in the sacrifice, was either roasted at once for the sacrificial banquet and so consumed, or taken home. Festal sacrifices at the public expense were often combined with a public meal. Sacrifice was made to the gods of the upper air in the morning; to those of the lower world in the evening. Among the Romans, as among the Greeks, reverent silence prevailed during the sacrificial operations; in case a careless word should become an evil omen, and to prevent any disturbance by external surroundings, a flute-player played and the offerer of the sacrifice himself veiled his head during the rite. The prayer, formulated by the pontifices, and unintelligible to the priests themselves from its archaic language, was repeated by the votary after the priest, who read it from a written form, as any deviation from the exact words made the whole sacrifice of no avail. As a rule, the worshipper turned his face to the east, or, if the ceremony took place before the temple, to the image of the divinity, grasping the altar with his hands; and, when the prayer was ended, laid his hands on his lips, and turned himself from left to right (in many cults from right to left), or, again, walked round the altar and then seated himself. Then the victim, selected as being without blemish, was consecrated, the priest sprinkling salted grains of dried and pounded spelt (mola salsa) and pouring wine from a cup upon its head, and also in certain sacrifices cutting some of the hairs off its head, and finally making a stroke with his knife along the back of the creature, from its head to its tail. Cattle were killed with the mace, calves with the hammer, small animals with the knife, by the priest's attendants appointed for the purpose, to whom also the dissection of the victims was assigned. If the inspectors of sacrifice (see HARUSPEX) declared that the entrails (exta), cut out with the knife, were not normal, this was a sign that the offering was not pleasing to the divinity; and if it was a male animal which had been previously slaughtered, a female was now killed. If the entrails again proved unfavourable, the sacrifice was regarded as of no avail. On the other hand, in the case of prodigies, sacrifices were offered until favourable signs appeared. In other sin-offerings there was no inspection of entrails. Sin-offerings were either entirely burned or given to the priests. Otherwise the flesh was eaten by the offerers, and only the entrails, which were roasted on spits, or boiled, were offered up, together with particular portions of the meat, in the proper way, and placed in a dish upon the altar, after being sprinkled with mola salsa and wine. The slaughter of the victim took place in the morning, whilst the extawere offered at evening, the intervening time being taken up by the process of preparation.
The name given by the Greeks, and later also by the Romans, to various kinds of secret worships, which rested on the belief that, besides the general modes of honouring the gods, there was another, revealed only to the select few. Such religions services formed in almost all the Greek states an important part of the established worship, and were in the hands of an important body of priests appointed by the State. If any one divulged to the uninitiated the holy ceremonies and prayers, or sometimes even the names only, by which the gods were invoked, he was publicly punished for impiety. Some mysteries were exclusively managed by special priests and assistants to the exclusion of all laymen. To others a certain class of citizens was admitted; thus the Attic Thesmophoria could only be celebrated by women living in lawful wedlock with a citizen, and themselves of pure Athenian descent and of unblemished reputation. At other mysteries people of every kind and either sex were allowed to be present, if they had carried out certain preliminary conditions (especially purification), and had then been admitted and initiated. The usages connected with the native mysteries were similar to the ceremonies of Greek divine service; in the course of time, however, many other elements were borrowed from foreign modes of worship. They consisted usually in the recital of certain legends about the fortunes of the deity celebrated, which differed from the ordinary myths in many respects (e.g. the names and genealogies), and were often accompanied by a dramatic representation, with which was connected the exhibition of certain holy things, including symbols and relics. In many cases the symbols were not hidden from the public eye, but their meaning was revealed to the initiated alone. Of native mysteries those considered most holy were the Eleusinian mysteries of Demeter; we know more about the ceremonies in this case than in any other. (See ELEUSINIA.) Next to these came the Samothracian mysteries of the Cabiri (q.v.), which in cource of time appear to have become very similar to the Eleusinian. In these two mysteries, as indeed in all, no deeper meaning was originally attached to the legends, usages, and symbols. But, as time went on, these initiations were supposed to have a peculiar power of preserving men amid the dangers of this life by purification and expiation, of giving him a temporary blessedness, and above all of conferring a sure prospect of a state of bliss after death. [Isocrates, Paneg. § 28.] This change is in great part due to the influence of a sect, the Orphici (See ORPHEUS). Following Oriental, Egyptian,and also Pythagorean doctrines, they taught that expiation and sanctification were necessary for this and for a future life, and that these must be effected by means of the initiations and purifications which they pretended Orpheus had revealed to them. Those who enjoyed these revelations of Orpheus constituted a religious society which gradually extended to every Greek country. Their religious services were also called mysteries, not only because the initiated alone could take part in them, but because the representations and usages connected with them had a hidden mystic meaning. It was chiefly owing to their influence that foreign mysteries were introduced into Greece, and that thus the various systems were blended together. Among foreign mysteries must be mentioned the wild and fanatic orgies of Dionysus (or Bacchus), Sabazius, and Cybele. The first of these gained a footing in Rome and Italy under the name of Bacchanalia, and in 186 B.C. had to be firmly suppressed by the government on account of the excesses connected with them [Livy xxxix 8-19]; while the last-mentioned were most widely spread even in early imperial times. (See RHEA.) The mysteries connected with the worship of Isis and of Mithras (q.v.) were also held in high esteem by Greeks and Romans down to a late period. The whole system of mysteries endured to the very end of the pagan times, for the deeper meaning of its symbolism offered a certain satisfaction even to the religious requirements of the educated, which they failed to find in the empty forms of the ordinary worship. (Cp. ORGIES.)
BATHS 5.93%
Warm baths were for a long time only used by the Greeks for exceptional purposes, to take them too often being regarded as a mark of effeminacy. It was only after the introduction of artificial bathing-places, public and private (balaneia) that they came into fashion, especially before meals. Such baths were often attached to the gymnasia. The Greeks, however, never attained, in this matter, to the luxury of the Romans under the Empire. To take a hot dry air-bath, in order to promote perspiration, followed by a cold bath, was a peculiar fashion of the Lacedaemonians. The ancient custom at Rome was to take a bath every week in the lavatrina or wash-house near the kitchen. But after the Second Punic War bathing establishments on the Greek model made their appearance, and the afternoon hour between two and three was given up to the bath, which, with gymnastics, came to be one of the most important proceedings of the day. The public baths were under the superintendence of the aediles. A small fee (balneaticum) was paid for their use: a quadrans (=about half a farthing) for men, and rather more for women. Children were admitted free. The baths were open from 2 p.m. till sunset; but outside the city precincts they were sometimes lighted up after nightfall. Under the Empire the baths became very luxurious. The splendour of the arrangements, especially in private houses, steadily increased, as did the number of public baths. 170 of these were added by Agrippa alone in his aedileship, and in the 4th century A.D. the number was reckoned at 952 in the city of Rome alone. From the time of Agrippa we find thermae or hot baths, fitted up in the style of those attached to the Greek gymnasia, in use in Rome, Italy, and the provinces. No provincial town was without its baths; indeed they were found in many villages, as is proved by the remains scattered over the whole extent of the Roman empire. The baths of later times consisted of at least three chambers, each with separate compartments for the two sexes. (1) The tepidarium, a room heated with warm air, intended to promote perspiration after undressing; (2) the caldarium, where the hot bath was taken in a tub (solium) or basin (piscina); (3) the frigidarium, where the final cold bath was taken. After this the skin was scraped with a strigilis, rubbed down with a linen cloth, and anointed with oil. This took place either in the tepidarium or in special apartments, which were often provided in larger establishments, as were rooms for dressing and undressing. Round the basin ran a passage, with seats for the visitors. The Laconian or dry airbath was a luxury sometimes, but not necessarily, provided. The heating was managed by means of a great furnace, placed between the men's and the women's baths. Immediately adjoining it were the caldaria, then came the tepidaria and the frigidarium. Over the furnace were fixed a cold-water, warm-water, and hot-water cistern, from which the water was conducted into the bath-rooms. The caldaria and tepidaria were warmed with hot air. The heat was conducted from the furnace into a hollow receptacle under the floor, about two feet in height (suspensura, hypocaustum), and thence by means of flues between the double walls. The Romans were so fond of the bath that if the emperor or a rich citizen presented the people with a free bath for a day, a longer period, or in perpetuity, he won the credit of exceptional liberality. It was not uncommon for a person to leave a sum of money in his will for defraying the costs of bathing. Some towns applied their public funds for this purpose. The accompanying cuts give the ground-plan of the hot baths at Pompeii, and of a private Roman bath found at Caerwent (Venta Silurum) in South Wales. (For a restoration of the Baths of Caracalla, see ARCHITECTURE, fig. 13.)
As early as the Homeric age we find dancing an object of artistic cultivation among the Greeks. The sons and daughters of princes and nobles do not disdain to join in it, whether in religious festivals or at social gatherings. The Greek orchestike, or art of dancing, differed much from the modern. Its aim was to ennoble bodily strength and activity with grace and beauty. Joined with music and poetry, dancing among the Greeks embodied the very spirit of the art of music, mainly because the imitative element predominated in it. For its main aim was to make gesture represent feeling, passion and action; and consequently the Greek dance was an exercise riot only for the feet, but for the arms, hands and the whole body. The art at first observed the limits of a noble simplicity, but was perfected, as time went on, in many directions. At the same time it inevitably tended to become more artificial. As in athletics, so in imitative dancing, mechanical execution was largely developed. This was to a great extent displayed in exhibitions of scenes from the mythology, which formed a favourite entertainment at banquets. On the other hand, a prejudice arose against dancing on the part of any one but professionals. For a grown-up person to perform a dance, even at social entertainments, was regarded as an impropriety. The religious performances, especially, as bound up with the worship of Apollo and Dionysus, consisted mainly in choral dances, whose movement varied according to the character of the god and of the festival. Sometimes it was a solemn march round the altar, sometimes a livelier measure, in which there was a strong dash of imitation. This was especially the case at the festivals of Dionysus. It was from these, as is well known, that the Greek draina was developed, and accordingly the dances formed a part of all dramas, varying according to the character of the piece (see CHORUS). Indeed, there was an infinite variety in the forms of the Greek dance. Not only had almost every country district its own, but foreign ones were in course of time adopted. It must be noticed that in Greek society grown-up men and women were not allowed to dance together, but there were some dances which were performed together by the youth of both sexes. Among these was the Hormos, or chain-dance, performed by youths and maidens, holding their hands in a changing line, the youths moving in warlike measure, the girls with grace and softness. Another was the Geranos, or Crane. This dance was peculiar to Delos, and was said to have been first performed by Theseus after his deliverance from the Labyrinth, with the boys and girls whom he had rescued. Its elaborate complications were supposed to represent the mazes of the Labyrinth. At Sparta dances were practised, as a means of bodily training, by boys and girls. Among them two may be particularly mentioned: the Caryatis, performed in honour of Artemis of Caryaae, by the richest and noblest Spartan maidens; and the dances of boys, youths and men, at the festival of the Gymnopoedia, consisting in an imitation of various gymnastic exercises (see CARYATIDES). Among the Greek country dances was the Epilenioss, or dance of the wine-press, which imitated the actions of gathering and pressing the grape. There were also warlike dances, which were specially popular with the Dorians, and, like others, were partly connected with religious worship. One of the most celebrated of these was the Pyrrhiche (see PYRRHIC DANCE). Roman. Dancing never played such a part in the national life of the Romans as it did in that of the Greeks. It is true that the ancient Roman worship included dances of the priests (see SALII), and that the lower orders in the country were fond of dancing on festive occasions. But respectable Romans regarded it as inconsistent with their dignity. After the second Punic War, as Greek habits made their way into Italy, it became the fashion for young men and girls of the upper class to take lessons in dancing and singing. But dancing was never adopted in Rome as a necessary and effective instrument of education, nor was there any time when public dancing was allowed in society. Performances by professional artists, however (the longer the better), were a favourite entertainment, especially during the imperial period, when the art of mimic dancing attained an astonishing degree of perfection.
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