It was cuftomary to engrave upon Altars the Name, or proper Enfign or Character of the Deity, to whom they belong'd. This we find done to the Athenian Altar, upon which St. Paul obferv'd this Infcription, Ayıs C, To the unknown God. Sometimes the Occafion of the Dedication, with other Circumstances, was exprefs'd. Thus in the Reman Altar, upon which was found this Infcription, C. JULIUS ANICETUS SOLI DIVINO SUSCEPTO VOTO Cajus Julius Anicetus willingly dedicates this Altar to the Divine Sun in Performance of a Vow. Some Altars were uzug, defign'd for Sacrifices made by Fire. Others, anupa, without Fire, and avaiμaxtos, without Blood: Upon which neither Fire nor Blood could lawfully be plac'd, but only Cakes, Fruits of the Earth, and inanimate Things. An Example of these Altars we find in the following Verfe of Orpheus". Πρῶτα μθὺ ἐν σπεύδοντας ἀναιμάκταν ἐπὶ βωμῶν. Another near the Altar of Horn at Delos, facred to Apollo Genitor, upon which Pythagoras, who thought it unlawful to put Animals to Death, us'd to facrifice, is mention'd by Diogenes Laertius. Another dedicated to Jujiter war, the Supreme, in the time and by the Order of Cecrops King of Athens, we find in Paufanias P. Laftly, To forbear the mention of any more Examples, Paphian Venus had an Altar, which was avaipuaxt, free from Blood, it being unlawful to offer Animals upon it: But not azue, void of Fire; for the Goddess was worship'd folis precibus & igne puro, only with Prayers, and pure Fire, as Tacitus affirms. The manner of confecrating Altars and Images was the fame, and is thus defcrib'd by the Scholiaft upon Ariftophanes; a Woman dress'd in a Garment of divers Colours, brought upon her Head a Pot of fodden Pulfe, as Beans, Peafe, or the like, which they gratefully offer'd to the Gods, in Remembrance of their ancient Diet. But this Custom seems to bave been more especially practis'd at the Confecration of the Equus, or Statues of Mercury, and then only by the poorer Sort, as the Comedian intimates, when he speaks of the Confecration of another Image in his Play entitled Peace', Χο. Αγε δὴ τί νῶν ἐντευθενὶ ποιητέες ; Τρ. Τί δ' άλλο γ', ἢ ταύτην χύτραις ιδρυτέον, Χο. Χύτραισιν, ὥσπερ μεμφόμβρον Ειμίδιον ; Τρ. Τί δαὶ δοκεῖ; βέλεθε λαμινῷ βοΐ; CH. What other Expedient ftill requires Difpatch? TR. Nought, but that you confecrate with thefe Pots CH. How, with thefe Pots? What like Thofe Pygmy Statues of God Mercury? H. H. Where the Scholiaft obferves, that fometimes their Confecrations were more expenfive, being perform'd with more fumptuous Offerings, and Ceremonies. But thefe, like the other Parts of Divine Worship, were varied according to the Condition of the Worshippers, and the Nature, or Humour of the Deities. To give one Inftance; Athenaus in the IXth Book of his Deipnofophifts tells us, that Jupiter Ctefias's Statue was confecrated in this manner: They took a new Veffel with two Ears, upon each of which they bound a Chaplet of white Wool, and another of yellow upon the fore Part of it, and cover'd the Veffel; then they pour'd out before it a Libation call'd Ambrofia, which was a Mixture of Water, Honey, and all forts of Fruit. The Truth of the Matter is this: The primitive Greeks, according to their ufual Frugality, confecrated the Statues of the Gods with very little Expence. Afterwards when they encreased in Wealth, and fell into a more fumptuous way of living, more pompous and coftly Ceremonies were by Degrees introduc'd in their religious Worship. Only the poorer fort out of Neceffity ftill adher'd to the ancient Customs: Efpecially when the meaner fort of Statues, fuch as were thofe of Mercury, which stood in the publick Streets, were to be dedicated. In former Ages, even the Images and Altars of Jupiter were confecrated in the fame manner with the MerCuries. This is plain from the Verses cited by the Scholiaft of Ariftophanes, out of the Danaides of that Poet: Μαρτύρομαι δὲ Ζηνός Ερκίας χύτρας, But the most usual manner of Confecration was perform'd by putting a Crown upon them, anointing them with Oyl, and then offering Prayers and Oblations to them. Sometimes they added an Execration against all that fhould prefume to prophane them, and infcrib'd upon them the Name of the Deity, and the Cause of their Dedication. În this manner the Spartan Virgins, in Theocritus's eighteenth Idyllium, promife to con fecrate a Tree to Helena; for it was cuftomary to dedicate Trees, of Plants after the fame manner with Altars, and Statues; Πρᾶταί τοι σέφανον λωτῶ χαμαὶ αὐξομένοιο In Plut. loc. cit. We'll We'll fearch the Meads where humble Lotus grows, Then Chaplets weave, and twine them on the Bows; H.H. Ovid likewife in the eighth Book of his Metamorphofes, fpeaks of adorning them with Ribbands, Stabat in his ingens ammofo robore quercus Una nemus; vitta mediam, memorefque tabella, In these a well-grown Oak majestick stood, With Ribbons grac'd, and Crowns, th' undoubted Proof H. H. The Act of Confecration chiefly confifted in the Unction, which was a Ceremony deriv'd from the most primitive Antiquity. The facred Tabernacle, with all the Veffels, and Utenfils, as alfo the Altar and the Priests themselves were confecrated in this Manner by Mofes at the Divine Command ". It is well known, that the Jewish Kings and Prophets were admitted to their feveral Offices by Unction. The Patriarch Jacob by the fame Rite confecrated the Altars which he made Ufe of "; in doing which is more probable, that he follow'd the Tradition of his Forefathers, than that he was the Author of this Cuftom. The fame or fomething like it, was alfo continu'd down to the Times of Christianity. We find that in Theodoret's Time, fuperftitious Women anointed the Balifters (xyxàides) of the Churches, and the Repofitories of Martyrs *. And in the primitive Ages of the Church, Oil was used upon some other Occafions, which do not belong to this Place . At the time of Confecration it was customary to offer great Numbers of Sacrifices, and to make fumptuous Entertainments. Thus the Egyptians confecrated their God Apis, which was an Ox. In the fame manner we find the Temple of Solomon dedicated. At the Confecration of Mofes's Tabernacle, an Oblation was prefented by all the Jewish Princes. And when the golden Calf, and the Altar erected before it, were to be confecrated, Aaron made Proclamation and faid, To morrow is a Feaft of the Lord. And they rofe up early on the Morrow, and offer'd BurntOfferings, and brought Peace-offerings; and the People fat down to eat and drink, androfe up to play. The Confecration of fingle Trees hath been already mention'd. It may here be farther obferv'd, that Altars were often erected under the Shade of Trees. Thus we find the Altar of Jupiter Herceus placed within the Court of Priamus King of Troy. Exod. XI. 9, 10. Num. VII. 1. w Gen. XXVIII. 18. XXXV. 14. LXXIV. in Gen. Y Jacob. 1 Suidas. * Num. VIL. • Exod. XXXII. 5, 6. x Quæft. Edibus in mediis, mudoque fub atheris axe But where Groves of Trees could be had, they were preferr'd before any other Place. It was fo common to erect Altars and Temples in Groves, and to dedicate them to religious Ufes, that λon xašo ra ipéla, all facred Places, even thofe where no Trees were to be seen, were call'd Groves; as we learn from Strabo . And it feems to have been a general Cuftom, which prevail'd not only in Europe, but over all the Eastern Countries, to attribute a fort of Religion to Groves. Hence among other Precepts, whereby the Jews were kept from the Imitation of the Pagan Religion, this was one; Thon fhalt not plant thee a Grove of any Trees near unto the Altar of the Lord thy God. This Practice is thought to have been introduced into Greece from Phoenicia by Cadmus. And fome are of Opinion that hence Afera, a Village in Boeotia where Hefiod was born, receiv'd its Name: For in the Scripture UN is the Name of a Grove; and oxa is by Hefychius interpreted dus axαpé, a barren Oak. Several Caufes are affign'd why Groves came into fo general Request. As first, the Pleasantnefs of fuch Places was apt to allure the People, and to beget in them a Love for the religious Worship, which was paid there; efpecially in hot Countries, where nothing is more delightful and refreshing than cool Shades. For which Caufe the facred Groves confifted of tall and beautiful Trees, rather than fuch as yield Fruit. Hence Cyril does exprefly distinguish rò aλoudis túλev, the Tree fit for Groves, from rò xapropógov, that which bears Fruit, it being the Cuftom to plans Groves, not with Vines, or Fig-trees, or others which produce Fruit; but only mith τὰ ἄκαρπα ξύλα, Trees which aford no Fruit for humane Ufe, τέρψεως Xa, merely for the fake of Pleafure'. Thus one of the Temples of Diana is defcrib'd by Herodotus E to ftand within a Grove δενδρέων μεγίσων, of the largest Trees. And the way to Mercury's Temple was set on both fides with didesa garouxea, Trees reaching up to Heaven, as we are told by the fame Hiftorian. The fame is farther confirm'd by the Defcription of Groves, which remain in the ancient Poets. Secondly, The Solitude of Groves was thought very fit to create a religious Awe and Reverence in the Minds of the People. Thus we are told by Pliny, that in Groves, ipfa filentia adoramus, the very Silence of the Place becomes the Object of our Adoration b. Seneca alfo obferves, that when we come into fuch Places, illa proceritas fylva, & fecretum loci, & admiratio umbre, fidem Numinis facit: The height of the Trees, the Solitude and Secrecy of the Place, and the Horror which the Shade ftrikes into us, does poffefs us with an Opinion that fome Deity inhabits there. It may not be impertinent to add one Testimony more from Ovid, who speaks thus *: Virg. Æneid. lib. II. ver. 512. f Cyrillus Homil. in Jerem. ! Lib. V. Epift. 4. cap. 4. I Geograph. lib. IX. & Enterp. cap. 138. Faftor Lib, III. 0 3 e Deuteron. XVI. 21. b Nat. Hift. lib. XII. cap. Lucus Lucus Aventino fuberat niger ilicis umbra, Thirdly, Some are of Opinion that Groves deriv'd their Religion from the primitive Ages of Men, who liv'd in fuch Places before the building of Houfes. Thus Tacitus 'reports of the ancient Germans, that they had no other Defence for their Infants against wild Beafts, or the Weather, than what was afforded ramorum nexu, by Boughs of Trees compacted together. All other Nations liv'd at first in the fame manher; which was deriv'd from Paradise, the Seat of the firft Parents of Mankind. And it is not unworthy Obfervation, that most of the Ceremonies us'd in Religion were at first taken from the Customs of human Life. Afterwards the Manners and Customs of Men chang'd, but the fame Rites ftill were preferv'd in religious Worship, which it was thought a fort of Irreverence to alter. Thus from the Houfes of Men were deriv'd the Temples and Habitations of the Gods; which were not built in the most primitive Ages, as hath been before obferv'd, Men having not then invented the Art of making Houfes. The Altars ferv'd inftead of Tables, and the Sacrifices were the Entertainments of the Gods. And it is farther obfervable, that the feveral forts of things of fer'd in Sacrifice were taken from their Use in human Food. The Animals most commonly eaten by Men were made Victims to the Gods: And thofe Ages, which was reported to have liv'd only on the Fruits of the Earth, are likewife faid to have refrain'd from facrificing Animals; which will farther appear in the fourth Chapter of this Book". In latter Ages, when Cities began to be fill'd with People, and Men to delight in magnificent Edifices and coftly Ornaments more than the Country and primitive way of Living, Groves by Degrees came into Difufe. Yet fuch of the Groves as remain'd from former Times were till held in great Veneration, and reverenc'd the more for the fake of their Antiquity. As in the early Times it was accounted an Act of Sacrilege to cut down any of the confecrated Trees, which appears from the Punishment inflicted by Ceres upon Ericthonius for this Crime, whereof there is a prolix Relation in Callimachus ; fo in latter Ages, the fame was thought a moft grievous Wickedness; whereof it will be fufficient to mention this one Example, where Lucan speaks of Cefar's Servants, in allufion to the Fable of Lycurgus, who endeavouring to deftroy the Vines of Bacchus, cut off his own Legs; Sed fortes tremuere manus, motique verenda In fua credebant redituras membra fecures. The Temples, Statues, and Altars were accounted fo facred, that to many of them the Privilege of protecting Offenders was granted; fo that, if any Malefactor fled to them, it was accounted an Act of Sacri Libro de moribus GermanOTUM. m Conf. Claverias ubi de Germanorum Moribus git, Medus noftras Diflert. de Sandit. Relat. Spencerus de Legibus Hebræorum. Hymno in Cererem. lege |
