every age are treated by us with respect, but every kind of licentious ness is kept at a distance."-[Tatian: "Address to the Greeks": xxxII

XLV. p. 131.-"Thus do we render thanks to Thee, according tc our feeble power, our God and Saviour, Christ; supreme Providence of the mighty Father, who both savest us from evil, and impartest to us Thy most blessed doctrine: thus we essay, not indeed to celebrate Thy praise, but to speak the language of thanksgiving. For what mortal is he who shall worthily declare Thy praise, of Whom we learn that Thou didst from nothing call creation into being, and illumine it with Thy light: that Thou didst regulate the confusion of the elements, by the laws of harmony and order! But chiefly we mark Thy loving-kindness, in that Thou hast caused those whose hearts inclined to Thee, to desire earnestly a divine and blessed life; and hast provided that, like merchants of true blessings, they might impart to many others the wisdom and happiness which they had received-themselves, meanwhile, reaping the everlasting fruit of virtue."-[Constantine: Orat. to Assembly: XI.: (Eusebius' Life; pp. 258–9.)

"Hence it [the martyr's death] is followed by hymns and psalms, and songs of praise to the all-seeing God; and a sacrifice of thanksgiving is offered in memory of such men, a bloodless, a harmless sacrifice, wherein is no need of the fragrant frankincense, no need of fire; but only enough of pure light [of tapers] to suffice the assembled worshippers."-[p. 262.]

XLVI. : p. 131.-"This rugged but fine old hymn, of which the author is not known, is probably of date as early as the eighth or ninth century; such is Mohnike's conclusion. I have alluded already to the manner in which these grand old compositions were recast in the Romish Church at the revival of learning, which was, in Italy at least, to so great an extent a revival of Paganism. This is one of the few which have not utterly perished in the process, in which some beauty has survived the transformation."-[Trench: "Sacred Latin Poetry"; London ed., 1849: p. 291.

NOTES TO LECTURE V.

NOTE I.: PAGE 138.-"Table IV.: Prov. 1; as to the immediate de struction of monstrous or deformed offspring.-Prov. 11; relating to the control of the father over his children, the right existing during their whole life to imprison, scourge, keep to rustic labor in chains, to sell or slay, even though they may be in the enjoyment of high state offices."-[Ortolan: "Hist. of Roman Law"; Prichard and Nasmith's ed., 1871 pp. 106-7.

The first of these Provisions is referred to by Cicero, De Leg.: III.: 8. Dionysius, "Archæologia," 2, 26, 27, is an authority for the nature and place of the second Provision.

"The House Father had the jus vitæ necisque-the power of life and death over his children. He could remove them from the family, either without further provision, or by way of sale. In matters of property, whatever the son acquired was held for his father's use. If a legacy were left to him, the father received it. If he made a contract, the benefit of that contract, but not its burthen, enured to the father. The son was bound to marry at the father's command, but his wife and children were not in his own Hand. They, like himself, were subject to the all-pervading rule of the father. . . In a word, the son had no remedy, either civil or criminal, against his father, for any act, forbearance, or omission, of any kind whatever."-[W. E. Hearn: "Aryan Household"; London ed., 1879: pp. 91-2.

The statement of Coulanges is unquestionably correct:-"The law that permitted a father to sell or even to kill his son-a law that we find both in Greece and in Rome-was not established by a city. . . Private law existed before the city. When the city began to write its laws, it found this law already established, living, rooted in the customs, strong by universal observance."-["The Ancient City"; New York ed., 1874: p. 111.

II. p. 139.-"He [Claudius] next married Plantia Urgulanilla, whose father had had the honor of a triumph, and Elia Patina, whose father was of consular rank. He divorced each; Urgulanilla, on account of the infamies of her lewdness, and the suspicion of mur

der... Claudia, really the daughter of Boter, his own freedman, al though born five months before his divorce, he commanded to be ex posed, and to be thrown naked at her mother's threshold."-[Suetonius. Claudius": XXVI., XXVII.

66

Minucius Felix refers to the exposure of children to wild beasts and birds, and the practice of crushing them by strangling into a miserable kind of death, as continuing in his day.-["Octavius": XXX.

III. p. 139.-"But now the new-born infant is committed to some Greek chambermaid, to whom is added one or another taken from among the slaves, very often the vilest of all, and not fit for any serious office whatever. By the nonsensical stories and deceptions of these people, the tender and uninstructed minds are directly imbued; nor does any one in all the house have the least thought of what he may say or do in the presence of the young master; while even the parents themselves accustom their little ones neither to probity nor to modesty, but to licentiousness and contemptuous talk." [Tacitus Orator.

Dial.: XXIX.

IV.: p. 139.-"Let then these follies, which are hardly less than old-womanish, be expelled, representing that it is a miserable thing to die before one's time. These very persons, if a young child dies, think that this is to be borne with an undisturbed mind; that if indeed an infant in the cradle dies, there is to be no complaint whatever. Yet from such a child nature has more sharply exacted the return of what she had given."-[Cicero: Tuscul. Quaest.: I.: 39.

V.: p. 139.—" On the day on which he [Augustus] was born, when action was being taken in the Senate in regard to Catiline's conspiracy, and when Octavius, in consequence of his wife's being in child-birth, came later than usual, it is a fact well known and commonly reported that P. Nigidius, hearing the occasion of his tardiness, when he had learned the hour of the delivery, declared that a master of the world had been born."-[Suetonius: "Octav. Augustus ": XCIV.

Dion Cassius adds that he who had made the prediction then restrained Octavius, who was troubled at this, and determined to destroy the child; and that the matter was one of notoriety at the time.— [XLV.; Leipsic ed., 1863: Vol. 2: p. 169.

Possibly both spoke in jest; but the power of doing what Octavius threatened is implied in the jest.

According to Herodotus, Hippocrates was advised by Chilon nevel to marry, or if he took a wife to send her away, if he had a son to dis own him. He disregarded the advice, and became the father of Pei sistratus.--[I.: 59.

"Within our own memory, the populace pierced with their sharp iron styles Erixo, a Roman knight, in the forum, because he had killed his son with whips. With difficulty did the authority of Augustus Cæsar snatch him from the furious hands as well of fathers as of sons." -[Seneca: De Clem.: I.: 14.

VI. p. 140.-"For now, in the first place, if you had been disposed to follow out my command, it was proper that she should be dispatched; not that you should feign her death in words, and in reality give the hope of her life. But this I omit:-compassion, maternal affection: I allow it. But how well was her future provided for by you! What did you wish? Think. Most clearly your daughter was delivered by you to this old woman; either that through you she might get gain, or that the child might openly be sold."-[Terence: Heaut.: IV.: 1: 634-640. See also Apuleius: "Golden Ass": X. (Ep. 14).

VII. : p. 140.—"Nor was it in the power of the father to dispose of the child as he thought fit: he was obliged to carry it before certain Tryers, at a place called Lesche; there were some of the elders of the tribe to which the child belonged; their business it was to carefully view the infant, and if they found it stout and well-made, they gave order for its rearing; . . but if they found it puny and ill-shaped, they ordered it to be taken to what was called the Apothetae, a sort of chasm under Taygetus; as thinking it neither for the good of the child itself, nor for the public interest, that it should be brought up, if it did not from the outset appear to be made to be healthy and vigorous. 1 myself have seen several of the youths endure whipping to death at the foot of the altar of Diana, surnamed Orthia."—[Plutarch: "Lives"; Boston ed., 1859: Vol. 1: pp. 105, 108.

VIII. p. 140.-" The proper officers will take the offspring of the good parents to the pen or fold, and there they will deposit them with certain nurses who dwell in a separate quarter; but the offspring of the inferior, or of the better when they chance to be deformed, they will conceal in some mysterious, unknown place. Decency will be respected."-[Plato: "Republic": v.: 460.

"With respect to the exposing or bringing up of children, let it be a law that nothing imperfect or maimed shall be brought up; but, to avoid an excess of population, let some law be laid down, if it be not per mitted by the habits and customs of the people, that any of the children born shall be exposed; for a limit must be fixed to the population of the state. But if any parents have more children than the number prescribed, before life and sensation begin an abortion must be brought about."-[Aristotle: "Politics": VII.: 16.

It will be remembered by those who have read Becker's "Charicles" that the discovery in manhood of a son who had been abandoned in infancy, is the fact by which that interesting and instructive portrait of Greek manners is brought to its climax:

"By Olympian Zeus'! shouted Sophilos, 'that man has found it; and I am he. With this very ring I had my third child exposed, because, fool that I was, two male heirs seemed quite enough to me at that time. One-and-twenty years have rolled by since then; that is thine age, and thou art my son'!--[" Charicles; or Private Life of Ancient Greeks"; London ed., 1866: p. 201.

The plan of Plato to regulate the plays of children by the state, has been illustrated in an extract from the "Laws" (VII.: 797) in a previous note.-[Lect. III.: note XVII.

IX.: p. 140.-"We destroy rabid dogs, we kill a fierce and unman ageable ox, and on sick sheep we let drive the iron, lest they should infect the flock; we deprive of life unnatural offspring; likewise we drown children if they are born disabled and monstrous. It is not wrath, but reason, so to separate things useless from those that are sound."-[Seneca: De Ira: I.: 15.

"Dost thou wish to know how slight a benefit it may be thus to give life to a child? If thou hadst exposed me [implying that this was at the option of the father], certainly it would have been an injury to have begotten me."-[De Benef.: III.: 31.

Even Socrates, it is to be noticed, speaks carelessly, almost sneeringly, of the anguish of young mothers when their first children were taken from them.-[Theatetus: 151.

X.: p. 141.-"The mere tie of blood-relationship was of no account among the Romans. They used the words parens, parentes, in the strict sense of 'begetting,' and not as the English, who apply the term both to father and mother, nor as the French, who include in it the whole [body of] relations. . . The tie of family was not the tie of blood; it was not the tie produced by marriage and by generation, but a bond created by civil law-a bond of power. This idea of power as the basis of the Roman family must be taken in its most absolute, most despotic sense. A single individual, the head, was the master, the pro prietor of all the others, of all the patrimony; body and estate, all were his. As for himself, he was independent."-[Ortolan: "Hist. of Roman Law"; Prichard and Nasmith's ed., 1871: pp. 129, 578-79.

"By the eldest, at the moment of his birth, the father, having begot ten a son, discharges his debt to his own progenitors: the eldest son, therefore, ought before partition to manage the whole patrimony. That son alone, by whose birth he discharges his debt, and through