ivid. Ovid. Ep. xii. 143. xiv. 27. Hence Hymenos canere, to sing the nuptial song, Virg. Æn. vii. 398. vel Hymenæa, sc. carmina, Ovid. Art. Am.i.563. Hymenai inconcessi, forbidden nuptials, Virg. Æn. i. 651. vetiti, vi. 623.

After supper, the bride was conducted to her bed-chamber (in thalamum) by matrons, who had been married only to one husband, called Pronuba, Festus; and laid (collocabatur) in the nuptial couch, (lectus genialis), which was magnificently adorned, Catull. lix. 188. and placed in the hall, (in atrio vel aula, Horat. Ep. i. 1. 87.) opposite (adversus) to the door, and covered with flowers, Cic. Cluent. 5. Catull. lix. 192. Donat. in Ter. Eun. iii. 5. 45. Juvenal. x. 334. Tacit. Ann. xv. 37. Propert. iv. 11. 81. Gell. xvi. 9. sometimes in the garden, Juvenal. x. 334. If it had ever been used for that purpose before, the place of it was changed, Propert. iv. 12. 85. iv. 9, 59. There were images of certain divinities around, SUBIGUS, PERTUNDA, &c. Arnob. iv. Augustin. de civ, Dei, vi.g. Nuptial Songs were sung by young women before the door till midnight, Ovid. Fast. iii. 675. 695. hence called EPITHALAMIA. The husband scattered nuts among the boys, Plin. xv. 22. Serv. in Verg. Ecl. viii. 30. Catull. lix. 131. intimating, that he dropt boyish amusements, and thenceforth. was to act as a man. Hence nuces relinquere, to leave trifles, and mind serious business, Pers. i. 10. or from boys playing with nuts in the time of the Saturnalia, Suet. Aug. 83. Martial. v. 85. xiv. 1. 12. which at other times was forbidden, ib. 18. Young women, when they married, consecrated their play-things and dolls or babies (PUPÆ) to Venus, Pers. ii. 70. The guests were dismissed with small presents, (Apophoreta), Martial. xiv. 1. Juvenal. vi. 202.

Next day another entertainment was given by the husband, called REPOTIA, -orum, Festus, Horat. Sat. ii. 2. 60. when presents were sent to the bride by her friends and relations; and she began to act as mistress of the family, by performing sacred rites, Macrob. Sat. i. 15.

A woman after marriage retained her former name; as Julia, Tullia, Octavia, Paulla, Valeria, &c. joined to that of her husband; as CATONIS MARCIA, Lucan. ii. 344. Julia Pompei, Terentia Ciceronis, Livia Augusti, &c.

Divorce, (DIVORTIUM), or a right to dissolve the marriage, was by the law of Romulus permitted to the husband, but not to the wife, Plutarch. in Romulo; as by the Jewish law, Deutr. xxiv. 1. not however without a just cause, Festus

in SONTICUM. A groundless or unjust divorce was punished with the loss of effects; of which one half fell to the wife, and the other was consecrated to Ceres, Plutarch. ibid.

A man might divorce his wife, if she had violated the conjugal faith, used poison to destroy his offspring, or brought upon him supposititious children; if she had counterfeited his private keys, or even drunk wine without his knowledge, Plutarch. ibid. Gell. x. 23. Plin. xiv. 12. In these cases, the husband judged together with his wife's relations, Dionys. ii. 25. This law is supposed to have been copied into the twelve tables, Cic. Phil. ii. 28.

Although the laws allowed husbands the liberty of divorce, there was no instance of its being exercised for about 520 years. Sp. Carvelius Ruga was the first who divorced his wife, although fond of her, because she had no children, on account of the oath he had been forced to take by the censors, in common with the other citizens, uxorem se liberûm qua rendorum gratiâ habiturum, that he would marry to have children, Gell. iv. 3. Val. Max. ii. 1. 4. Dionys- ii. 25.

Afterwards divorces became very frequent; not only for important reasons, Suet. Aug. 62. Claud. 26. Ner. 35. but often on the most frivolous pretexts, Val. Max. vi.3.11. & 12. Dio, 46.18. Plutarch. in L.Paulloet Ciceron. Juvenal. vi. 147. Cæsar when he divorced Pompeia the niece of Sylla, because Clodius had got admission to his house in the garb of a music-girl, at the celebration of the sacred rites of the Bonca Dea, Cic. Sext. 34. declared that he did not believe any thing that was said against her, but that he could not live with a wife who had once been suspected, Dio, 37. 45. Suet. Cæs. 6. Cic. Att. 1. 12.

If a wife was guilty of infidelity, she forfeited her dowry, Val. Max. viii. 2. 3. but if the divorce was made without any fault of hers, the dowry was restored to her. When the separation was voluntary on both sides, (cum BONA GRATIA@ se invicem discedebant), she sometimes also retained the nuptial presents of her husband, Ovid. de Rem. Am. 669.

In the later ages of the Republic, the same liberty of divorce was exercised by the women as by the men. Some think that right was granted to them by the law of the twelve tables, in imitation of the Athenians, Plutarch. in Alcibiade. This, however, seems not to have been the case: for it appears, they did not enjoy it even in the time of Plautus, Mercat, iv. 6. only if a man was absent for a certain time, his wife seems to have been at liberty to marry another, Plaut. Stich. i. 1. 29. Afterwards some women deserted their husbands so frequently and

with so little shame, that Seneca says, they reckoned their years not from the number of Consuls, but of husbands, de benef. iii. 16. So Juvenal. Frunt octo mariti quinque per autumnos, vi. 228. Martial. vi. 7. often without any just cause, Cic. Fam. vi. 7. But a freed woman, if married to her patron, was not permitted to divorce him, (ei repudium mittere.) Augustus is said to have restricted this licence of BONA GRATIA divorces, as they were called, Suet. Aug. 34. and likewise Domitian. They still however prevailed, although the women who made them were by no means respectable, Qua nubit toties, non nubit, adultera lege est, Martial. vi. 7.

The man was said άwowɛuwen, dimitterre uxorem; and the woman άwoλiew, relinquere vel deserere virum; both, Facere divortium cum uxore vel viro, a viro, vel ab uxore, Cic. Fam. viii. 7. D. 24. 3, 34;

A divorce anciently was made with different ceremonies, according to the manner in which the marriage had been celebrated.

A marriage contracted by confarreatio, was dissolved by a sacrifice called DIFFARREATIO, Festus; which was still in use in the time of Plutarch, when a separation (discidium) took place betwixt the Flamen of Jupiter and his wife, (Fla minica), Quæst. Rom.

A marriage contracted by coemptio, was dissolved by a kind of release, called REMANCIPATIO, Id. In this manner, Cato is supposed to have voluntarily given away his wife Marcia to Hortensius, Plutarch. in Cat. and Tiberius Nero, his wife Livia to Augustus, even when big with child, Tacit. Ann. v. 1. Dio, 48. 44. Vell. II. 94.

xi.

In later times, a divorce was made with fewer ceremonies; in presence of seven witnesses, the marriage-contract was torn, (Tabula nuptiales vel dotales frangebantur,) Tacit. Ann. 30. Juvenal. ix. 75. the keys were taken from the wife, (claves adimebantur), Cic. Phil. ii. 28. then certain words were pronounced by a freed-man, or by the husband himself, RES TUAS TIBI HABE vel -ETO; TUAS RES TIBI AGITO; EXI, EXI OCYUS; VADE FORAS, I FORAS, MULIER; CEDE DOMO, Plaut. Casin. ii. 2. 36. Cic. de Orat. i. 40. Plaut. Amph. iii. 2. 47. Ovid. Ep. xii. 134. Juv. vi. 145. Mart. x. 42. xi. 105.7. 2. & 9. D. de divort. Hence Exigere foras, vel ejicere, to divorce, Cic. Phil. ii. 28.

If the husband was absent, he sent his wife a bill of divorce (nuncium remittebat), Cic. Att. i. 10. on which similar words were inscribed. This was called matrimonii RENUNCIATIO.

If the divorce was made without the fault of the wife, her whole portion was restored to her; sometimes all at once, but usually by three different payments, Cic. Att. xi. 4. 23. 25.

There was sometimes an action, (ACTIO MALÆ TRACTATIONIS), to determine by whose fault the divorce was made, Cic. Top. 4. Quinctil. vii. 3. declam. viii. 18. 383. When the divorce was made by the wife, she said, VALEÁS, TIBI HABEAS TUAS RES, REDDAS MEAS; Plaut. Amph. iii. 2. 47.

Divorces were recorded in the public registers, (acta), Cic. Fam. viii. 7. Senec. de benef. as marriages, Juvenal. ii. 136. births, Id. ix. 84. and funerals, Suet. Ner. 39.

Widows were obliged to wear mourning for their husbands at least ten months, Senec. Epist. 65. and if they married within that time, they were held infamous, L. 2. C. de secund. nupt. but men were under no such restriction.

M. Antoninus the philosopher, after the death of his wife Faustina, lived with a concubine, (ne tot liberis superduceret novercam), that he might not bring in a step-mother on his children, Capitolin. in vita ejus, fin.

Second marriages in women were not esteemed honour, able, and those who had been married hut to one husband, or who remained in widowhood, were held in particular respect: Hence UNIVIRA is often found in ancient inscriptions, as an epithet of honour. So UNI NUPTA. Propert. iv. ult. Such as married a second time were not allowed to officiate at the annual sacred rites of Female Fortune, (Fortuna muliebris,) Dionys. viii. 56. Val. Max. 1. 8. 4. Serv. in Virg. En. iv. 19. Festus in Pudicitia signum. Among the Germans second marriages were prohibited by law. Tacit, de Mor. Germ. 19.

IV. ROMAN FUNERALS.

THE Romans paid the greatest attention to funeral-rites, because they believed that the souls of the unburied were not admitted into the abodes of the dead; or at least wandered a hundred years along the river Styx, before they were allowed to cross it; for which reason, if the bodies of their friends could not be found, they erected to them an empty tomb, (TUMULUS INANIS, NEVOTapiov, Cenotaphium), at which they performed the usual solemnities, Virg. Æn. iii. 304. vi. 326. 505. Stat. Theb. xii. 162. and if they happened to see a dead body, they always threw some earth upon

it, Ib. 365. Horat. Od. i. 28. 23. & 36, and whoever neglected to do so, was obliged to expiate his crime, by sacrificing a hog to Ceres, Festus in PRECIDANEA AGNA; Hence no kind of death was so much dreaded as shipwreck, Ov. Trist. i. 2. 51. Hence also, Rite condere manes, to bury in due form, Plin. Ep. vii. 27. Condere animam sepulchro, Virg. Æn. iii. 68. See Plaut. Most. ii. 2. 66. Suet. Cal. 59. and to want the due rites was esteemed the greatest misfortune, Ovid. Ep. x. 119.

When persons were at the point of death, their nearest relation present endeavoured to catch their last breath with their mouth, (extremum spiritum ore excipere) Cic. Ver. v. 45. Virg. En. vi. 684. for they believed that the soul or living principle (ANIMA) then went out at the mouth: Hence the soul of an old person (anima senilis) was said in primis labris esse, Senec. Ep. 30. or in ore primo tenri, Id. Herc. fur. 1310. SO ANIMAM agere, to be in the agony of death, Liv. xxvi. 14. Cic. Fam. viii. 13. Tusc. i. 9. Senec. Ep. 101. Animam dare, efflare, exhalare, exspirare, effundere, &c. to die.

They now also pulled off their rings, Suet. Tib. 73. Plin. xxxi. 1. which seem to have been put on again, before they were placed on the funeral pile. Propert. iv. 7. 9.

The nearest relation closed the eyes and mouth of the deceased, Virg. Æn. ix. 487. Ovid. Her. i. 102. & 113. ii. 120. x. 120. Lucan. iii. 740. probably to make them appear less ghastly, Suet. Ner. 49. The eyes were afterwards opened on the funeral pile, Plin, xi. 37. s. 55. When the eyes were closed, they called (inclamabant) upon the deceased by name several times at intervals, Ovid. Trist. iii, 3. 43. repeating AVE or VALE, Catull. xcviii. 10. Ovid. Met. x. 62. Fast. iv. 852. whence corpora nondum conclamata, just expiring, Lucan. ii. 23, and those who had given up their friends for lost, or supposed them dead, were said eos conclamavisse Liv. iv. 40. so when a thing was quite desperate CoNCLAMATUM EST, all is over, Ter. Eun, ii. 3. 56.

The corpse was then laid on the ground, Ov. Trist. iii.3. 40. Hence DEPOSITUS; for in ultimo positus, desperata salutis, desperate, dying, past hopes of recovery, Id. ex Pont. ii. 2. 47. Tris. iii. 3. 40. Ver. En. xii. 395. Cic. Verr. i. 2. or from the ancient custom of placing sick persons at the gate, to see if any that passed had ever been ill of the same disease, and what had cured them, Serv. in Virg. Æn. xii. 395. Strab. iii. p. 155. xvi. 746. Herodot. i. 197, Hence DEPONERE aliquem vino, to intoxicate, Plaut. Aul. iii. 6. 39. Pe