BEARD SUFFERED TO GROW IN MOURNING, ETC.

375

The first growth of the beard (prima barba vel lanugo) was consecrated to some god, Petron. 29.; thus Nero consecrated his in a golden box (pixide aurea), set with pearls, to Jupiter Capitolinus, Suet. Ner. 12. At the same time, the hair of the head was cut and consecrated also; usually to Apollo, Martial. i. 32.; sometimes to Bacchus, Stat. Theb. viii. 493. Till then they wore it uncut, either loose, Horat. Od. ii. 5. 23. iii. 20. 13. iv. 10. 3., or bound behind in a knot (renodabant vel nodo religabant), Id. Epod. xi. 42. Hence they were called CAPILLATI, Petron. 27.

Both men and women among the Greeks and Romans used to let their hair grow (pascere, alere, nutrire, promittere vel submittere), in honour of some divinity, not only in youth, but afterwards, Virg. Æn. vii. 391. Stat. Sylv. iii. Præf. et carm. 4. 6. Theb. ii. 253. vi. 607. Censorin. de D. N. 1. Plutarch. in Thes., as the Nazarites among the Jews, Numb. vi. 5. So Paul, Acts, xviii. 18.

The Britons, in the time of Cæsar, shaved the rest of their body, all except the head and upper lip, Cæs. B. C. v. 10.

In grief and mourning the Romans allowed their hair and beard to grow (promittebant vel submittebant), Liv. vi. 16. Suet. Jul. 67. Aug. 23. Cal. 24., or let it flow dishevelled (solvebant), Liv. i. 26. Terent. Heaut. ii. 3. 45. Virg. Æn. iii. 65. Ovid. Fast. ii. 813., tore it (lacerabant vel evellebant), Cic. Tusc. iii. 26. Curt. x. 5., or covered it with dust and ashes, Virg. Æn. xii. 609. Catull. xliv. 224. The Greeks, on the contrary, in grief cut their hair and shaved their beard, Senec. Benef. v. 6. Plutarch. in Pelopid. et Alexand. Bion. Eidyll. 1. 81., as likewise did some barbarous nations, Suet. Cal. 5. It was reckoned ignominious among the Jews to shave a person's beard, 2 Sam. x. 4. Among the Catti, a nation of Germany, a young man was not allowed to shave, or cut his hair, till he had slain an enemy, Tacit. de Mor. Germ. 31. So, Civilis, in consequence of a vow, Id. Hist. iv. 61.

Those who professed philosophy also used to let their beard grow, to give them an air of gravity, Horat. Sat. i. 3. 133. ii, 3. 35. Art. Poet. 297. Hence Barbatus magister for Socrates, Pers. iv. 1.; but liber barbatus, i. e. villosus, rough, Martial. xiv. 14., barbatus vivit, without shaving, Id. xi. 85. 18.

Augustus used sometimes to clip (tondere forfice) his beard, and sometimes to shave it (radere novacula, i. e. radendam curare vel facere), Suet. Aug. 79. So Martial. ii. 17. Some used to pull the hairs from the root (pilos vellere) with an instrument called VOLSELLA, nippers or small pincers, Plaut. Curc. iv. 4. 22. Suet. Cæs. 45., not only of the face, but the legs, &c., Id. Jul. 45. Aug. 68. Galb. 22. Oth. 12. Martial. v. 62. viii. 46. ix. 28. Quinctil. i. 6. v. 9. viii., procm., or to burn them out with the flame of nut-shells (suburere nuce ardenti), Suet. Aug. 68., or of walnut-shells (adurere candentibus juglandium putaminibus), as the tyrant Dionysius did, Cic. Tusc. v. 20. Off. ii. 7.; or with a certain ointment, called PSILOTHRUM vel DROPAX, Martial. iii. 74. vi. 93. x. 65., or with hot pitch or rosin, which Juvenal calls calidi fascia visci, ix. 14.; for this purpose certain women were employed, called USTRICULE, Tertull. de pall. 4. This pulling off the hairs, however, was always reckoned a mark of great effeminacy, Gell. vii. 12. Cic. Rosc. Com. 7. Plin. Ep. xxix. 1. s. 8., except from the

376

PERUKES BARBERS' SHOPS

-DRESS OF SLAVES.

arm-pits (alæ vel axilla), Horat. Epod. xii. 5. Senec. Ep. 114. Juvenal. xi. 157.; as likewise to use a mirror when shaving, Juvenal. ii. 99. Martial. vi. 64. 4.

The Romans, under the emperors, began to use a kind of peruke or periwig, to cover or supply the want of hair, called CAPILLAMENTUM, Suet. Cal. 11., or GALERUS, Juvenal. vi. 120., or GALERICULUM, Suet. Oth. 12. The false hair (crines ficti vel suppositi) seems to have been fixed on a skin, Martial. xiv. 50.* This contrivance does not appear to have been known in the time of Julius Cæsar [whose baldness was concealed by the crown of laurel conferred upon him], Suet. Jul. 45., at least not to have been used by men; for it was used by women, Ovid. Amor. i. 14. 45.

In great families there were slaves for dressing the hair and for shaving (TONSORES), Ovid. Met. xi. 182. Martial. vi. 52., and for cutting the nails, Plaut. Aul. ii. 4. 33. Tibull. i. 8. 11. Val. Max. iii. 2. 15.; sometimes female slaves did this (TONSTRICES), Cic. Tuse. v. Plaut. Truc. iv. 3. 59.

20.

There were, for poorer people, public barbers' shops or shades (TONSTRINE), much frequented, Ter. Phorm. i. 2. 29. Horat. Ep. i. 7. 50., where females also used to officiate, Martial. ii. 17.

Slaves were dressed nearly in the same manner with the poor people (see p. 363.) in clothes of a darkish colour (pullati), and slippers (crepidati); hence vestis servilis, Cic. Pis. 38., Servilis habitus, Tacit. Hist. iv. 36.

Slaves in white are mentioned with disapprobation, Plaut. Casin. ii. sc. ult. Suet. Dom. 12+ They wore either a straight tunic, called EXOMIS OF DIPHTHERA, Gell. vii. 12. Hesych. 16., or a coarse frock (lacerna et cucullus), Horat. Sat. ii. 7. 54. Juvenal. iii. 170. Martial. x. 76.

It was once proposed in the senate, that slaves should be distinguished from citizens by their dress; but it appeared dangerous to discover their number, Senec. de Clem. i. 24. Epist. 18.

Slaves wore their beard and hair long. When manumitted they shaved their head and put on a cap (pileus), Juvenal. v. 171. Plaut. Amphit. i. 1. 306. See p. 40. §

In like manner, those who had escaped from shipwreck shaved their head, Plaut. Rud. v. 2. 16. Juvenal. xii. 81. Lucian. in Ermotim. In calm weather mariners neither cut their hair nor nails, Petron. 104. So those accused of a capital crime, when acquitted, cut their hair and shaved, and went to the Capitol to return thanks to Jupiter, Martial. ii. 74. Plin. Ep. 7. 27.

Ne lutet immundum nitidos ceroma capillos
Hac poteris madidas condere pelle comas:"

used therefore, it appears, by wrestlers, to protect their hair from coming in contact with the filthy oil with which they anointed themselves before they exercised.

+ "On the stage, however, white was appropriated as the costume of slaves." Blair, p. 97.

Alexander Severus appointed a certain garb for the servile classes.

"Slaves who were much exposed to weather in the country, had a dress or mantle of skins (tigellum) with a cap (cento) and gloves or gauntlets (manica), while a cloak with a hood (cucullus or cucullio) or a watch-coat (pœnula) was often worn by them in other situations."- Blair, p. 99.

The ancients regarded so much the cutting of the hair, that they believed no one died, till Proserpina, either in person, or by the ministration of Atropos, cut off a hair from the head, which was considered as a kind of first-fruits of consecration to Pluto, Virg. Æn. iv. 698. Hor. Od. i. 28. 20.

II. ROMAN ENTERTAINMENTS, EXERCISES, BATHS, PRIVATE GAMES, &c.

THE principal meal of the Romans was what they called CENA, supper; supposed by some to have been anciently their only one, Isidor. xx. 2.

The usual time for the cœna was the ninth hour, or three o'clock, afternoon, in summer, Cic. Fam. ix. 26. Martial. iv. 8. 6. [Hor. Epist. i. 7. 71.], and the tenth hour in winter, Auct. ad Herenn. iv. 51. Plin. Ep. iii. 1. It was esteemed luxurious to sup more early, Juvenal. i. 49. Plin. Pan. 49.

An entertainment begun before the usual time, and prolonged till late at night, was called CONVIVIUM TEMPESTIVUM; if prolonged till near morning, CENA ANTELUCANA, Cic. Cat. ii. 10. Cic. Arch. 6. Mur. 6. Verr. iii. 25. Sen. 14. Att. ix. 1. [13.] Senec. de Irá, ii. 28. Suet. Cal. 45. [ Tac. Ann. xi. 37. Hist. ii. 68.] Such as feasted in this manner, were said epulari vel vivere DE DIE, Liv. xxv. 23. Cat. xlvii. 6. Suet. Ner. 27. Curt. v. 22., and IN DIEM vivere, when they had no thought of futurity, Cic. Phil. ii. 34. Tusc. v. 11. Orat. ii. 40. Plin. Ep. v. 5., a thing which was subject to the animadversion of the censors.

About mid-day the Romans took another meal, called PRANDIUM, dinner, which anciently used to be called CENA (xo, i. e. cibus communis, a pluribus sumptus, Plutarch. Sympos. viii. 6. Isid. xx. 2., quo Plinius alludere videtur, Ep. ii. 6.), because taken in company; and food taken in the evening (cibus vespertinus), VESPERNA; Festus in CNA. But when the Romans, upon the increase of riches, began to devote longer time to the cœna or common meal, that it might not interfere with business, it was deferred till the evening; and food taken at mid-day was called PRANDIUM.

At the hour of dinner the people used to be dismissed from the spectacles, Suet. Claud. 34. Cal. 56. 58.; which custom first began A. U. 393, Dio. xxxvii. 46.

They took only a little light food (cibum levem et facilem sumebant, v. gustabant), Plin. Ep. iii. 4., for dinner, without any formal preparation, Cels. i. 3. Horat. Sat. i. 6. 127. ii. 4. 22. Senec. Epist. 84. Martial. xiii. 30., but not always so, Plaut. Pœn. iii. 5. 14. Cic. Verr. i. 19. Horat. Sat. ii. 3. 245. Suet. Claud. 33. Domit. 21.*

Sometimes the emperors gave public dinners to the whole Roman people, Suet. Jul. 38. Tib. 20.

A dinner was called PRANDIUM CANINUM Vel abstemium, at which no wine was drunk (quòd canis vino caret), Gell. xiii. 29.

After this meal, they retired for a short time to sleep; a custom which still

CUSTOM OF RECLINING AT MEALS.

379

m of reclining (accumbendi) on couches (LECTI vel atroduced from the nations of the East; and first adopted men, Val. Max. ii. 1. 2., but afterwards [from the period It was used in Cæsars] allowed also to the women. he time of Scipio Africanus the elder, Liv. xxviii. 28. ges of the gods used to be placed in this posture in a Lec; that of Jupiter reclining on a couch, and those of Juno va erect on seats, Val. Max. ii. 1, 2.

nd young men below seventeen, sat at the foot of the couch arents or friends (in imo lecto vel subsellio, vel ad lecti fulcra t), Suet. Aug. 64., at a more frugal table (propriâ et parciore Tacit. Ann. xiii. 16.; sometimes also girls, Suet. Claud. 32., sons of low rank, Plaut. Stich. iii. 2. 32. v. 4. 21. Donat. in

⚫ent.

custom of reclining took place only at supper. There was no Persons took them alone or in company, ty at other meals. standing or sitting, Suet. Aug. 78.

Suet.

place where they supped was anciently called CONACULUM, higher part of the house, Varro de Lat. Ling. iv. 33., whence hole upper part or highest story of a house was called by that Suet. Vit. 7., afterwards CŒNATIO, Suet. , Liv. xxxix. 40. 31. Juvenal. vii. 183., or TRICLINIUM, Cic. Att. 52. .43. Tib. 72., because three couches (pes nλiva, tres lecti, inares vel discubitorii) were spread (sternebantur) around the e, on which the guests might recline, Serv. in Virg. Æn. i. 698. They lay with the On each couch there were commonly three. per part of the body reclined on the left arm, the head a little sed, the back supported by cushions (pulvini v. -illi), and the abs stretched out at full length, or a little bent; the feet of the first hind the back of the second, and his feet behind the back of the ird, with a pillow between each. The head of the second was oposite to the breast of the first, so that, if he wanted to speak to im, especially if the thing was to be secret, he was obliged to lean upon his bosom (in sinu recumbere, Plin. Ep. iv. 22.), thus, John xiii. 23. In conversation, those who spoke raised themselves almost upright, supported by cushions. When they ate, they raised themselves Sat. ii. 4. 39., and made use of on their elbow, Horat. Od. i. 27. 8. the right hand, sometimes of both hands; for we do not read of their using either knives or forks: hence Manus unctæ, Hor. Ep. i. 16. 23. He who reclined at the top (ad caput lecti) was called SUMMUS vel primus, the highest; at the foot, IMUS vel ultimus, the lowest ; between them, MEDIUS, which was esteemed the most honourable place, Virg. ib. Horat. Sat. ii. 8. 20.

If a consul was present at a feast, his place was the lowest on the middle couch, which was hence called LoCUS CONSULARIS, because there he could most conveniently receive any messages that were sent to him, Plutarch. Sympos. ii. 3. The master of the feast reclined at the top of the lowest couch, next to the consul.

Sometimes in one couch there were only two, sometimes four, Horat. Sat. i. 4. 86. It was reckoned sordid to have more, Cic.