-idis, v. Attin, -inis, Ovid. Fast. iv. 223, &c. Met. x. 104. Arnob.; called also CURETES, Lucret. ii. 629., CORYBANTES, Horat. Od. i. 16. 8., their chief ARCHIGALLUS, Serv. in Virg. ix. 116. Plin. xxxv. 10.s. 36.; all of Phrygian extraction, Dionys. ii. 19.; who used to carry round the image of Cybele, with the gestures of mad people, rolling their heads, beating their breasts to the sound of the flute (tibiæ Berecynthia, v. buxi), making a great noise with drums and cymbals, Horat. Od. i. 16. 7. Virg. Æn. ix. 619. Sometimes also cutting their arms, and uttering dreadful predictions, Lucan. i. 565., Senec. Med. 804. During the festival called HILARIA, at the vernal equinox (viii Kal. April.), Macrob. Sat. i. 21., they washed with certain solemnities the image of Cybele, her chariot, her lions, and all her sacred things, in the Tiber, at the conflux of the Almo, Ovid. Fast. iv. 337. They annually went round the villages, asking an alms (stipem emendicantes), ibid. 350. Pont. i. 1. 40. Dionys. ii. 19., which all other priests were prohibited to do, Cic. Legg. ii. 9. 16. All the circumstances relating to Cyběle and her sacred rites are poetically detailed by Ovid, Fast. iv. 181. 373.

The rites of Cybele were disgraced by great indecency of expression, Juvenal. ii. 110. Augustin. de Civ. Dei, ii. 14.

VIRGINES VESTALES (Παρθένοι Εστιάδες), Virgins consecrated to the worship of Vesta, a priesthood derived from Alba, Liv. i. 20., for Rhea Sylvia, the mother of Romulus, was a vestal, Ibid. 3., originally from Troy, Virg. Æn. ii. 296., first instituted at Rome by Numa, Liv. ibid., four in number, Dionys. ii. 64, 65.; two were added by Tarquinius Priscus, Id. iii. 67., or by Servius Tullius, Plutarch. in Numa, which continued to be the number ever after, Dionys. ibid. Festus in SEX.

The Vestal Virgins were chosen first by the kings, Dionys. ibid., and after their expulsion, by the Pontifex Maximus; who, according to the Papian law, when a vacancy was to be supplied, selected from among the people twenty girls, above six and below sixteen [according to others ten] years of age, free from any bodily defect, (which was a requisite in all priests, SACERDOS INTEGER SIT, Senec. controv. iv. 2. Plutarch. Q. Rom. 72.) whose father and mother were both alive, and freeborn citizens. It was determined by lot in an assembly of the people, which of these twenty should be appointed. Then the Pontifex M. went and took her on whom the lot fell, from her parents, as a captive in war (manu prehensam a parenti, veluti bello captam abducebat), addressing her thus, TE, AMATA, CAPIO; that being, according to A. Gellius, the name of the first who was chosen a Vestal: Hence CAPERE Virginem Vestalem, to choose; which word was also applied to the Flamen Dialis, to the Pontifices and augurs, Gell. i. 12. But afterwards this mode of casting lots was not necessary. The Pontifex M. might choose any one he thought proper, with [some say without] the consent of her parents, and the requisite qualifications (cujus ratio haberi posset), ibid. Tacit. Ann. ii. 86. If none offered voluntarily, the method of casting lots was used, Suet. Aug. 31. The Vestal Virgins were bound to their ministry for thirty years.

"Plut. Numa, c. 10., in ascribing the last augmentation to Servius, is aware of a preceding one, from two to four. The object was, that each tribe might have its own."― Nieb. i. p. 258.

OFFICE, DRESS, ETC. OF THE VESTAL VIRGINS.

271

For the first ten years they learned the sacred rites; for the next ten, they performed them; and for the last ten, taught the younger virgins, Senec. de Vit. beat. 29. Dionys. ii. 67. They were all said præsidere sacris, Tacit. Ann. ii. 86., ut assiduæ templi ANTISTITEs, v. -tæ, Liv. i. 20. The oldest (Vestalium vetustissima, Tacit. Ann. xi. 32.) was called MAXIMA, Suet. Jul. 83. (ʼn пpeobεúovσa, Dio. liv. 24.) After thirty years' service they might leave the temple and marry; which, however, was seldom done, and always reckoned ominous, Dionys. ii. 67.

The office of the Vestal Virgins was, 1. To keep the sacred fire always burning, Flor. i. 2. CUSTODIUNTO IGNEM FOCI PUBLICI SEMPITERNUM, Cic. Legg. ii. 8., whence Eternæque Vesta oblitus, Horat. Od. iii. 5. 11., watching it in the night-time alternately, Liv. xxviii. 31., and whoever allowed it to go out was scourged (flagris cædebatur) by the Pontifex M., Valer. Max. i. 1. 6. Dionys. ii. 67. (nuda quidem, sed obscuro loco et velo medio interposito), Plutarch. Num. p. 67., or by his order, Liv. xxviii. 11. This accident was always esteemed unlucky, and expiated by offering extraordinary sacrifices (hostiis majoribus procurari), ibid. The fire was lighted up again, not from another fire, but from the rays of the sun, Plutarch. ibid., in which manner it was renewed every year on the first of March; that day being anciently the beginning of the year, Macrob. Sat. i. 12. Ovid. Fast. iii. 143.- 2. To keep the secret pledge of the empire, Liv. v. 52. xxvi. 27., supposed to have been the Palladium, Lucan. ix. 994., or the Penates of the Roman people, Tacit. Ann. xv. 41. Dionys. ii. 66., called by Dio, τà iɛpá; kept in the innermost recess of the temple, visible only to the virgins, or rather to the Vestalis Maxima alone, Lucan. ibid. & i. 598. Herodian. i. 14.; sometimes removed from the temple of Vesta by the virgins, when tumult and slaughter prevailed in the city, Dio. xlii. 31, or in case of a fire, rescued by Metellus the Pontifex M. when the temple was in flames, A. 512, Liv. Ep. xix. Dionys. ii. 66. Ovid. Fast. vi. 437. &c. at the hazard of his life, and with the loss of his sight, Plin. vii. 43., and consequently of his priesthood, Senec, contr. iv. 2., for which a statue was erected to him in the Capitol, Dionys. ii. 66., and other honours conferred on him, see p. 15.- and 3. To perform constantly the sacred rites of the goddess, Senec. de prov. 5. Their prayers and vows were always thought to have great influence with the gods, Cic. Font. 17. Dio. xlviii. 19. Horat. Od. i. 2. 28. In their devotions they worshipped the god Fascinus to guard them from envy, Plin. xxviii. 4. 8. 7.

The Vestal Virgins wore a long white robe, bordered with purple ; their heads were decorated with fillets (infulæ, oтéμuara, Dionys. ii. 67. viii. 89.) and ribands (vittæ), Ovid. Fast. iii. 30.; hence the Vestalis Maxima is called VITTATA SACERDOS, Lucan. i. 597., and simply VITTATA, Juvenal. iv. 10., the head-dress, SUFFIBULUM, Festus, described by Prudentius, contra Symmach. ii. 1093. When first chosen, their hair was cut off and buried under an old lotos or lote-tree in the city, Plin. xvi. 44. s. 85., but it was afterwards allowed to grow.

The Vestal Virgins enjoyed singular honours and privileges. The prætors and consuls, when they met them in the street, lowered their fasces, and went out of the way, to show them respect, Sen. contr. vi. 8.

272

PRIVILEGES OF THE VESTAL VIRGINS, ETC.

They had a lictor to attend them in public, at least after the time of the triumvirate, Dio. xlvii. 19. Senec. contr. i. 2. Plutarch says always, in Numa. They rode in a chariot (carpento v. pilento,, Tacit. Annal. xii. 42.; sat in a distinguished place at the spectacles, Id. iv. 16. Suet. Aug. 44.; were not forced to swear, Gell. x. 15., unless they were inclined, Tacit. Annal. ii. 34., and by none other but Vesta, Senec. ibid. They might make their testament, although under age; for they were not subject to the power of a parent or guardian, as other women, Gell. ibid. They could free a criminal from punishment, if they met him accidentally, Plutarch. in Numa; and their interposition was always greatly respected, Cic. Font. 17. Agr. ii. 36. Tacit. Annal. xi. 32. Hist. iii. 81. Suet. Jul. 1. Tib. 2. Vit. 16. They had a salary from the public, Liv. i. 20. Suet. Aug. 31. They were held in such veneration, that testaments and the most important deeds were committed to their care, Suet. Jul. 83. Aug. 102. Tacit. Annal. i. 8. Dio. xlviii. 12. 37. 46. Tacit. Annal. iv. 16., and they enjoyed all the privileges of matrons who had three children, Dio. lvi. 10.

When the Vestal Virgins were forced through indisposition to leave the ATRIUM VESTE, probably a house adjoining to the temple, and to the palace of Numa, REGIA parva NUME, if not a part of it, Ovid. Trist. iii. 1. 30. Fast. vi. 263., where the virgins lived, they were intrusted to the care of some venerable matron, Plin. Ep. vii. 19.

If any Vestal violated her vow of chastity, after being tried and sentenced by the Pontifices, she was buried alive with funeral solemnities in a place called the CAMPUS SCELERATUS, near the Porta Collina, and her paramour scourged to death in the Forum; which method of punishment is said to have been first contrived by Tarquinius Priscus, Dionys. iii. 67. The commission of this crime was thought to forebode some dreadful calamity to the state, and, therefore, was always expiated with extraordinary sacrifices, Liv. viii. 15. xxii. 57. Epit. xiv. lxiii. Dionys. i. 78. ii. 67. viii. 89. ix. 40. Dio. fragm. 91, 92. Plutarch, Q. Rom. 83. Ascon. in Mil. 12. Suet. Dom. 8. Plin. Ep. iv. 11. Juvenal. iv. 10. The suspected virtue of some virgins is said to have been miraculously cleared, Valer. Max. viii. 1. 5. Liv. xxix. 14. Plin. vii. 35.

These were the principal divisions of the Roman priests. Concerning their emoluments the Classics leave us very much in the dark; as they also do with respect to those of the magistrates. When Romulus first divided the Roman territory, he set apart what was sufficient for the performance of sacred rites, and for the support of temples, Dionys. ii. 7. So Livy informs us, that Numa, who instituted the greatest number of priests and sacrifices, provided a fund for defraying these expenses (unde in eos sumptus pecunia erogaretur), i. 20., but appointed a public stipend (stipendium de publico statuit) to none but the Vestal Virgins, Ibid. Dionysius, speaking of Romulus, says, that while other nations were negligent about the choice of their priests, some exposing that office to sale, and others determining it by lot; Romulus made a law that two men, above fifty, of distinguished rank and virtue, without bodily defect, and possessed of a competent fortune, should be chosen from each curia, to officiate as priests in that curia or parish

EMOLUMENTS OF THE PRIESTS.

375

for life; being exempted by age from military service, and by law from the troublesome business of the city, ii. 21. There is no mention of any annual salary. In after ages the priests claimed an immunity from taxes, which the Pontifices and augurs for several years did not pay. At last, however, the quæstors wanting money for public exigencies, forced them, after appealing in vain to the tribunes, to pay up their arrears (annorum, per quos non dederant, stipendium exactum est), Liv. xxxiii. 42. Augustus increased both the dignity and emoluments (COMMODA) of the priests, particularly of the Vestal Virgins, Suet. Aug. 31.; as he likewise first fixed the salaries of the provincial magistrates, Dio. lii. 23. 25. liii. 15., whence we read of a sum of money (SALARIUM) being given to those who were disappointed of a province, Id. xliii. 4. lxxviii. 22. Tacit. Agric. 42. But we read of no fixed salary for the priest; as for the teachers of the liberal arts, Suet. Vesp. 18. Digest., and for others, Suet. Tib. 46. Ner. 10. When Theodosius the Great abolished the heathen worship at Rome, Zosimus mentions only his refusing to grant the public money for sacrifices, and expelling the priests of both sexes from the temples, v. 38. It is certain, however, that sufficient provision was made, in whatever manner, for the maintenance of those who devoted themselves wholly to sacred functions. Honour, perhaps, was the chief reward of the dignified priests, who attended only occasionally, and whose rank and fortune raised them above desiring any pecuniary gratification. There is a passage in the life of Aurelian by Vopiscus, c. 15., which some apply to this subject; although it seems to be restricted to the priests of a particular temple, Pontifices roboravit, sc. Aurelianus, i. e. he endowed the chief priests with salaries, decrevit etiam emolumenta ministris, and granted certain emoluments to their servants, the inferior priests who took care of the temples. The priests are by later writers sometimes divided into three classes, the antistites, or chief priests, the sacerdotes or ordinary priests, and the ministri or meanest priests, whom Manilius calls auctoratos in tertia jura ministros, v. 350., but for the most part only into two classes, the Pontifices or Sacerdotes, and the ministri; as in Vopiscus; so in Legg. 14. Cod. Theodos. de Pagan. Sacrif. et Templis.

SERVANTS OF THE PRIESTS.

THE priests who had children employed them to assist in performing sacred rites; but those who had no children procured freeborn boys and girls to serve them, the boys to the age of puberty, and the girls till they were married. These were called Camilli and Camilla, Dionys. ii. 24.

Those who took care of the temples were called ÆDITUI or Editumni, Gell. xii. 6.; those who brought the victims to the altar and slew them, POPE, Victimarii and Cultrarii; to whom in particular the name of MINISTRI was properly applied, Ovid. Fast. i. 319. iv. 637. Met. ii. 717. Virg. G. iii. 488. Juvenal. xii. 14. The boys who assisted the Flamines in sacred rites were called FLAMINII; and the girls, FLAMINIE, Festus. There were various kinds of musicians, Tibicines, Tubicines, Fidicines, &c. Liv. ix. 30.

T

274

TEMPLA LUCUS -VER SACRUM.

III. THE PLACES AND RITES OF SACRED THINGS.

THE places dedicated to the worship of the gods were called temples, TEMPLA (fana, delubra, sacraria, ædes sacra), and consecrated by the augurs; hence called Augusta. A temple built by Agrippa in the time of Augustus, and dedicated to all the gods, was called Pantheon, Dio. liii. 27.

A small temple or chapel was called Sacellum or Edicula. A wood or thicket of trees consecrated to religious worship was called Lucus, a grove, Plin. xii. 6. Plaut. Amph. v. 1. 42. The gods were supposed to frequent woods and fountains; hence, Esse locis superos testatur silva per omnem Sola virens Libyen, Lucan. ix. 522.

The worship of the gods consisted chiefly in prayers, vows, and sacrifices.

No act of religious worship was performed without prayer. The words used were thought of the greatest importance, and varied according to the nature of the sacrifice, Valer. Max. i. 1. Hence the supposed force of charms and incantations (verba et incantamenta carminum), Plin. xxviii. 2. Horat. Ep. i. 1. 34. When in doubt about the name of any god, lest they should mistake, they used to say, QUISQUIS ES, Plaut. Rud. i. 4. 37. Virg. Æn. iv. 577. Whatever occurred to a person in doubt what to say, was supposed to be suggested by some divinity, Plaut. Most. iii. i. 137. Apulei. de Deo Socratis. In the daytime the gods were thought to remain for the most part in heaven, but to go up and down the earth during the night to observe the actions of men, Plaut. Rud. Prol. 8. The stars were supposed to do the contrary, ibid.

Those who prayed stood usually with their heads covered* (capite velato vel operto) looking towards the east; a priest pronounced the words before them (verba præibat); they frequently touched the altars or the knees of the images of the gods; turning themselves round in a circle (in gyrum se convertebant), Liv. v. 21., towards the right, Plaut. Curc. i. 1. 70. ; sometimes they put their right hand to their mouth (dextram ori admovebant; whence adoratio), and also prostrated themselves on the ground (procumbebant aris advoluti).

The ancient Romans used with the same solemnity to offer up vows, (VOVERE, vota facere, suscipere, concipere, nuncupare, &c.) They vowed temples, games, thence called Ludi votivi, sacrifices, gifts, a certain part of the plunder of a city, &c. Also what was called VER SACRUM, that is, all the cattle which were produced from the first of March to the end of April, Liv. xxii. 9, 10. [xxxiii. 44.] xxxiv. 44. In this vow among the Samnites, men were included, Festus in MAMERTINI.t

* Virg. Æn. iii. 405.

"Purpureo velare comas adopertus amictu:

Ne qua inter sanctos ignes in honore Deorum
Hostilis facies occurrat, et omina turbet."

"At the end of twenty years, the cattle was sacrificed or redeemed, the youth sent out. Such a vow the Romans made in the second year of the second Punic war, but only as to their flocks and herds. Such vows, the tradition runs, occasioned the sending out of the Sabine colonies; the gods to whom each was dedicated, charged sacred animals to guide them on their way. One colony was led by a