ments of the latter kind were generally the most frugal, orderly, and conducive to friendly feeling; such as were invited free of expense, as poets, singers &c., were called ouẞolor; the contribution of each other guest was termed συμβολή, καταβολή. The marriage feast, yupos, is sometimes considered as a third sort. -There were also public entertainments for a whole city, tribe, or fraternity, called ovooitia, πανδαισίαι, δείπνα δημοσιά, φρατρικά, &c. furnished by contribution, by the liberality of rich persons, or by the state. $164. Before partaking of an entertainment, the Greek's always washed and anointed. The hands were also again washed (iyaota) between the successive courses, and at the close of the feast (azoviya). In the early times the guests sat at the table (§ 52); in later times they reclined, but not always. The couches, prepared for the purpose, were more or less splendid, according to each one's taste and condition in life. Five usually, sometimes more, occupied a single couch. The guests took their places according to their proper rank, although often no exact order was observed. The Greeks attached a certain idea of sanctity to the table and the rights of the table. Three couches, zirat, were usually placed round the table, roúmeža, one on each side, leaving the fourth side open to the servants; hence originated the word rizívɩov, triclinium; they were covered with tapestry, oroouara, and had pillows, 70002eqúaα, for the guests; they were often very costly, being highly ornamented with ivory and precious metals. Several persons usually reclining on the same couch, the first lay on the uppermost part, with his legs extended behind the back of the second, whose head was near the bosom of the first. The tables were made of wood, highly polished (OT), Užoos); in the later periods, exceedingly costly, adorned with plates of silver and gold, and curiously carved images. $165. At a regular and principal meal (as the divor), the first course, πρόπομα, δείπνου προοίμιον, consisted generally of pungent herbs with olives, eggs, oysters, a mixture of honey and wine (or), and the like. Then came the chief dish, more substantial and costly, κεφαλὴ δείπνου. Afterwards the desert, δευτέρα τράπεζα, consisting of various sweetmeats, furnished with great splendor in times of luxury, and called επίδειπνα, μεταδόρπια, &c. — In all entertainments it was customary first to offer some of the provisions to the gods, especially to make an oblation from the liquor.-On cheerful occasions, the guests were clothed in white, and crowned with garlands. At entertainments connected with the festivals of the gods, the garlands worn were formed of the leaf or flower sacred to the particular god honored on the occasion. At other entertainments they were composed of various sorts, according to the season of the year, and the taste and circumstances of the parties. The rose, being an emblem of silence, was often placed above the table, to signify that what was there said or done should be kept private; hence the phrase vrò gódov, sub rosa. 166. The officers and attendants at an entertainment were as follows; the Zvunooiagxos, chief manager, who was either the maker of the feast (ó foriάTue), or one appointed to that place, called also τραπεζοποιός, ἀρχιτρίκλινος; the Βασιλεύς, whose business was to see that the laws and rules of such entertainments were preserved, and who was sometimes the same as the first mentioned; the Auręòs, who divided and distributed the food, of which the best and largest por tions were given to the most honored guests; and the 'Ovogo, who distributed the drink, and were heralds (jouxes), youths (xovgor) often of noble birth, or servants (dov201). In the later ages, it became an object of luxury to have young and beauti. ful slaves, to perform the last mentioned office; for such ones extravagant prices were paid; and a distinction was made between the vdgogogo, who served the water, and the òvozóot, who poured the wine, and were younger. When waiting at table, they were richly adorned in person and dress. 167 t. The drinking vessels or cups (xoaтños, dinara) were generally large, often very rich and costly; they were frequently crowned with garlands. 1t. It was customary for the master of the feast to drink to his guests, in the order of their rank, drinking himself a part of the cup and sending the remainder to the person named, which was termed лgоniva; while the act of the person, who received the cup and drank the rest of its contents, was termed avringоriver. It was also customary to drink to the honor of the gods, and to the memory of absent friends, calling them by name. Three cups were usually drank to the gods, each one to a particular god, as Koatio Ερμού, Κρατήρ Διός Σωτῆρος.—Sometimes the guests contended, who should drink the most; and prizes were awarded to the conquerors. Some melancholy excesses are recorded; as, for instance, the case of Alexander, who in this way lost his life. - Singing (uolah), instrumental music, and dancing (deznotus), were accompaniments of almost every feast. The songs were in early times chiefly hymns to gods or heroes; subsequently songs and dances of a wanton character were introduced. The most remarkable of the various songs used were those termed σκύλια. Athenæus, L. x. c. 9, 10. Cf. Ælian, Var. Hist. L. ii. c. 41.-Respecting the ozóiα, see P. II. § 27. 2. After the music and dancing, the guests often were invited to participate in various sports. In earlier times, the athletic games were practiced; but in the later ages, less violent exercises were more frequently chosen, among which playing at the xóTTaßos seems to have been a favorite amusement. Frequently there were entertainments or repasts, at which conversation and discourses were designed to form the principal amusement (σvμлóοiα). Cf. P. I. § 69. Robinson, Arch. Græc. p. 524.- Lond. Quart. Rev. vol. xxiv. p. 421. — Gedoyn, Plaisirs de la table chez les Grecs, in the Mem. Acad. Inser. vol. 1. 54. φι $168. The hospitality practiced by the early Greeks (§ 57) remained customary also in later times. The Cretans especially had the reputation of being hospitable; the Athenians were termed Avo; but the Spartans were less courteous to strangers. Hospitality was viewed as a religious duty, and several gods were supposed to take strangers under special protection, and to avenge all injuries done to them. 1u. It was customary, at the hospitable meal, first to present salt (eios ä25) before the stranger, as a token perhaps of permanent friendship. The alliance contracted by mutual hospitality (προξενία, το όμοτραπέζον) was as sacred as that of consanguinity. The parties often exchanged tokens of it (ovußola) in friendly gifts (évia, doga, viza), which were carefully preserved and handed down to posterity. Officers were publicly appointed, called лevo, whose duty it was to receive all foreigners, coming on any public errand, to provide entertainment and lodging for them, and conduct them to the public spectacles and festivals. 2. Inns, however, appear to have existed in Greece in the later ages. Cf. Cic. De Divin. ii. 68. Simon, on the hospitality of the ancients, in the Mem. de l'Acad. des Inser. vol. 111. p. 41. § 169. The dress of the Greeks did not undergo any very important changes; at least the names used in the first period were still applied to the principal garments in later times. Their clothing was more commonly made of uncolored white wool, sometimes of linen and cotton. Of the colors, which were given to dress, purple was the most esteemed. 1u. Coverings for the feet (odquaтα, nidika) were used very early, but not universally; they were of various forms. Hats (лio, лižia, nižidia) were first introduced at a later period, designed chiefly as a protection against the weather. 2. The shoes were tied under the soles of the feet by thongs, urtes; hence the terms úлodèv and vлolveir, for putting on and taking off the shoes. The following were some of the varieties; agßu, large and easy shoes, which came up to the ankle; haura, shoes worn chiefly in the house; diúßatoa, shoes common to men and women; Búra, shoes used by comedians; zooshoes used by tragedians, buskins; zaoßurira, coarse shoes worn by peasants; zonides, a kind of slipper; supposed by some to be used by soldiers particularly; λακωνικά, ἀμυκλαδες, Spartan shoes of a red color; περσικαί, shoes of a white color, generally worn by courtezans; ßagides, shoes worn by women of rank; orduza, shoes anciently peculiar to heroines, consisting originally of a piece of wood bound to the sole of the foot. In our Plate XIX. are illustrations of various forms of ancient coverings for the feet and legs. Several, marked by the letter a, are from Mexican monuments; those marked b, and e, are said to be Phrygian; d, s, and t, are from Egyptian remains; e, g, i, k, l, m, p, and q, are Greek and Roman sandals; k and i having very rich ornaments for the instep attached to them; having sharp iron nails underneath (used by warriors, it is supposed, so that an army marching with them must make a confused noise; cf. Rosenmüller, Schol. in Vet. Test. Isai. ix. 5.) ; f, n, o, are Dacian; h, j, v, are Persian; r is the Turkish slipper made of morocco. 3. The military covering for the head was the helmet (§ 44). A broadbrimmed hat, termed лituoos, was used by young men (cf. Plate XIX. fig. 3). Women always wore upon their heads coverings or ornaments; some of them were the following; aurv, a fillet, with which the hair was tied; xúlvлīgα, a veil; zo deuvov, a covering which came down from the head to the shoulders; xexoipulos, a net inclosing the hair; uirga, a sort of cap or turban. The term uirga is also applied to a kind of girdle worn by military men under the 9ga. A form of the fillet used by women given to luxury was termed oreφάνη υψηλή. The quos was a sort of necklace; the women frequently had also ear-rings, Fouara, khizes, évária. Among the Athenians, some of the men wore in their hair golden ornaments called τέττιγες. 4 u. Next to the body, both men and women wore a tunic, an under garment of wool, zitor, which extended to the knee, and when worn alone, was trussed up by a rich girdle (Corn); in some cases it was fastened from the shoulders by costly buckles or clasps (góra, nóлα). Over this garment the men wore a mantle or robe, which was long (pagos, iuutior) as worn by the more respectable, while the lower classes used a shorter kind (yaira). There was also another sort of short mantle, xhuis, worn chiefly by soldiers. The women generally wore over the tunic a robe (Toy), rather short, and over this a broad veil or outer robe, ninios, with which they could cover also the head. 5. Of coverings for the body, called in general 200s, oua, and iua, there were many varieties and forms, besides those named above; as, Buitη, dipßiga, a shepherd's garment, of skins; iyzóußoua, a cloak used by shepherds and servants; iuis, a short garment for females, which was thrown over the shoulders; iouis, a slave's garment, having only one sleeve (§ 99); ¿qeorgis, a kind of great coat, made of skins of goats; tooroor, a girdle appropriate for women; 9giorgiov, a thin garment for summer; xavorúzy, a slave's robe, bordered at the bottom with sheepskin; dos, a garment common to both sexes, suitable for warm weather; oro, a long robe reaching to the heels; στρόφιον, a kind of kerchief worn by women over the bosom (στηθόδεσμος); Toiẞan, TOIẞavior, a cloak of coarse stuff, worn by philosophers and poor persons; Taria, a sort of band used by females and passing over the breast; used also to signify an ornament for the head; gairós, a cloak without sleeves for cold or rainy weather; xlavis, a fine thin robe; vélicor, an ornament worn by women chiefly, upon the arms and hands, a bracelet. Robin son's Arch. Gr. p. 541-46. The following is an incidental remark of Chateaubriand respecting the materials of ancient clothing. "My host laughed at the faces that I made at the wine and honey of Attica; but, as some compensation for the disappointment, he desired me to take notice of the dress of the female who waited on us. It was the very drapery of the ancient Greeks, especially in the horizontal and undulating folds that were formed below the bosom, and joined the perpendicular folds which marked the skirt of the tunic. The coarse stuff, of which this woman's dress was composed, heightened the resemblance; for, to judge from sculpture, the stuffs of the ancients were much thicker than ours. It would be impossible to form the large sweeps observable in antique draperies with the muslins and silks of modern female attire; the gauze of Cos, and the other stuffs which the satirists denominated woven wind, were never imitated by the chisel." Travels in Greece &c. p. 137 (N. Y. ed. 1814). Our Plate XX. contains several engravings illustrating ancient and Oriental female costume. In fig. a, which is Egyptian, we see a form of the veil; similar to it is the veil in fig. g, which is taken from the French work L'Egypte &c., and represents an Egyptian spinning; another form appears in fig. d, an Arabian hood; in y, which is Syrian, is another kind, a sort of muffler; in w, which is Egyptian, is one which floats in the wind like a modern veil, but was attached to a riband or chain passing round the forehead and joined by a clasp above the eyes. In fig. m, is a Grecian lady with a peculiar head-dress, somewhat resembling the spiral curl of the murer shell from which Tyrian purple was said to be obtained. Other head-ornaments appear in fig. h, a Grecian female, with the double flute, dressed for a festal occasion, and in fig. , another Grecian in a funeral dress. The net above mentioned is seen in fig. 4, of Plate XIX.; in fig. 7, of the same plate, is a form of the turban, like the cresent-shaped tiara or diadem sometimes seen on representations of Juno. In these figures we also see the tunic fastened to the shoulders by clasps; in fig. 4, it is without sleeves, as in fig. h, Plate XX. This figure shows also the robe called peplos; which is seen also in fig. k, said to represent a Grecian lady in full costume of the olden style; an outer garment like the peplos of the Greeks is seen likewise in fig. b, which represents a Cairo dancer, and in fig. c, which shows an oriental silk robe thrown over the head and arms. In fig. e and f, we have two female Bacchantes; their costume, like that of the musician fig. h, appears to be highly ornamented; one holds the thyr sus, and a crater of wine; the other appears to be playing with a sort of castanets. In fig. n, is a representation of an Egyptian princess from the palace at Karnac; it exhibits a slight under dress and a close robe in slanting folds open in front, the whole scarcely concealing the form; it may illustrate the Coan vestments, or woven wind, of the ancients. A nearly transparent robe is also seen in fig. o, which is an Egyptian priestess holding in her right hand a sis trum, and in her left some mythological image probably pertaining to the worship of Isis. Respecting the material of the vestments of Cos, see § 335. On the question concerning the use of silk among the Greeks, cf. Anthon's Lempriere, under the word Seres. - On the use of cotton, E. Baines, History of Cotton Manufacture. Lond. 1836. 8. (chap. ii.) - A brief account of Costumes is given in North Amer. Rev. for July, 1838. p. 148.-Monger, Sur habillemens des anciens, (Gr. & Rom.) in the Mem. de l'Institut, Classe d'Hist. et Lit. Anc. vol. iv. p. 22. Cf. § 197. 3. 6. The Athenian women seem to have paid much attention to the adorning of their persons. "They painted their eye-brows black, and applied to their faces a layer of ceruse or white lead, with deep tints of rouge. They sprinkled over their hair, which was crowned with flowers, a yellow-collored powder." At the toilet they used mirrors (Kάτолτqα) commonly made of polished metals. The Bride, in Plate XIX. fig. 4, holds a mirror in her right hand. See Menard, Sur les miroirs des anciens, in the Mem de l'Acad. des Inser. xxIII. 140.- Cf. Class. Journ. xvi. 152. 170. The custom of frequent bathing and anointing continued to the latest period, and both were practiced for pleasure as well as for cleanliness and vigor of body. Public baths became at length very common, even in the cities which had not previously admitted them. They were furnished with several distinct rooms for undressing, for bathing, for anointing, &c., which were named from their appropri ate uses. 1. The public baths were furnished with various accommodations for con. venience and pleasure. They commonly contained several separate rooms; (1) the nodurigor, in which those who bathed put off their clothes; (2) the nózuvOTor, the "sweating room," or room for taking vapor baths; the fanTitigior, for the hot bath; (4) the hourgor, for the cold bath; (5) the inTigor, the anointing room. This account of the rooms is according to Robinson, Arch. Græc. p. 506.- For a more full account of ancient baths, see P. I. § 241. 3. 2u. The various ointments used had different names according to the modes and materials of their preparation. To such an extent did extravagance go in this repect, that it was sometimes necessary to check it by laws. At Sparta the selling of perfumed ointments was wholly prohibited, and in Athens men were not allowed to engage in it. |