TEICHOPOII. The war fund at Athens (independently of the tribute) was provided from two sources, first, the property-tax (eicoopú), and secondly, the surplus of the yearly revenue, which remained after defraying the expenses of the civil administration. Of the ten strategi, who were annually elected to preside over the war department, one was called orparnyòs ó éπì τns dioιKnoewę, to whom the management of the war fund was entrusted. He had under him a treasurer, called the Tauías Tv σтρаTIWTIKOV, who gave out the pay of the troops, and defrayed all other expenses incident to the service. So much of the surplus revenue as was not required for the purposes of war, was to be paid by the treasurer of the revenue into the theoric fund; of which, after the archonship of Euclides, special managers were created. [THEORICA.] Lastly, we have to notice the treasurers of the demi (dnuwv rauíiai), and those of the tribes (ovλav rauiai), who had the care of the funds belonging to their respective comununities, and performed duties analogous to those of the state treasurers. The demi, as well as the tribes, had their common lands, which were usually let to farm. The rents of these formed the principal part of their revenue. TAXES, Athenian [TELOS], Roman [VECTIGALIA, TRIBUTUM] TAXIARCHI (Tagiapxo), military officers at Athens, next in rank to the strategi. They were ten in number, like the strategi, one for each tribe, and were elected by vote (xepoTovía). In war each commanded the infantry of his own tribe, and they were frequently called to assist the strategi with their advice at the war-council. In peace they assisted the strategi in levying and enlisting soldiers, and seemed to have also assisted the strategi in the discharge of many of their other duties. The taxiarchs were so called from their commanding taxeis (Túges), which were the principal divisions of the hoplites in the Athenian army. Each tribe (ovλn) formed a As there were ten tribes, there were consequently in a complete Athenian army ten taxeis, but the number of men contained in each would of course vary according to the importance of the war. Among the other Greeks, the taxeis was the name of a much smaller division of troops. The lochus (2óxos) among the Athenians was a subdivision of the taxis, and the lochagi (2oxayoí) were probably appointed by the taxiarchs. taxis. TEICHOPOII (TEIXOTOLOL), magistrates at Athens, whose business it was to build and keep in repair the public walls. They appear to have been elected by vote (xeipoTovía), one from each tribe, and probably for a year. Funds were put at their disposal, for which they had their treasurer (rauías) dependent on the treasurer of the revenue. They were liable to render an account (ev0úvn) of their management of these funds, and also of their general conduct, like other magistrates. This office has been invested with peculiar interest in modern times, on account of its having been held by Demosthenes, and its having given occasion to the famous prosecution of Ctesiphon, who proposed that Demosthenes should receive the honour of a crown before he had rendered his account according to law. TELA (ioróç), a loom. Although weaving was among the Greeks and Romans a distinct trade, carried on by a separate class of persons (úpúvral, textores and textrices, linteones), yet every considerable domestic establishment, especially in the country, contained a loom, together with the whole apparatus necessary for the working of wool (lanificium, raλaoia, rahaσiovpyía). [CALATHUS.] These occupations were all supposed to be carried on under the protection of Athena or Minerva, specially denominated Ergane ('Epyávn). When the farm or the palace was sufficiently large to admit of it, a portion of it called the histon (ior@v) or textrinum, was devoted to this purpose. The work was there principally carried on by female slaves (quasillariae), under the superintendence of the mistress of the house. Every thing woven consists of two essential parts, the warp and the woof, called in Latin stamen and subtegmen, subtemen, or trama; in Greek ornuwv and Kрoký. The warp was called stamen in Latin (from stare) on account of its erect posture in the loom. The corresponding Greek term ornuwv, and likewise lorós have evidently the same derivation. For the same reason, the very first operation in weaving was to set up the loom (ioròv crhoaobat); and the web or cloth, be of the spatha, which is drawn at the side of the loom. Whilst the comparatively coarse, strong, and much-twisted thread designed for the warp was thus arranged in parallel lines, the woof remained upon the spindle [Fusus], We observe in the preceding wood-cut, forming a spool, bobbin, or pen (vn). This about the middle of the apparatus, a trans- was either conveyed through the warp withverse rod passing through the warp. A out any additional contrivance, or it was made straight cane was well adapted to be so used, to revolve in a shuttle (radius). This was and its application is clearly expressed by made of box brought from the shores of the Ovid in the words stamen secernit arundo. In Euxine, and was pointed at its extremities, plain weaving it was inserted between the that it might easily force its way through the threads of the warp so as to divide them into warp. All that is effected by the shuttle is two portions, the threads on one side of the the conveyance of the woof across the warp. rod alternating with those on the other side To keep every thread of the woof in its proper throughout the whole breadth of the warp. place, it is necessary that the threads of the warp should be decussated. This was done by the leashes, called in Latin licia, in Greek TOL. By a leash we are to understand a thread having at one end a loop, through which a thread of the warp was passed, the other end being fastened to a straight rod called liciatorium, and in Greek kavov. The warp, having been divided by the arundo, as already mentioned, into two sets of threads, all those of the same set were passed through the loops of the corresponding set of leashes, and all these leashes were fastened at their other end to the same wooden rod. At least one set of leashes was necessary to decussate the warp, even in the plainest and simplest weaving. The number of sets was increased according to the complexity of the pattern, which was called bilia or trilix, δίμιτος, τρίμιτος, οι πολύμιτος, according as the number was two, three, or more. The process of annexing the leashes to the warp was called ordiri telam, also licia telae addere, or adnectere. It occupied two women at the same time, one of whom took in regular succession each separate thread of the warp, and handed it over to the other; the other, as she received each thread, passed it through the loop in proper order. Supposing the warp to have been thus adjusted, and the pen or the shuttle to have been carried through it, it was then decussated by drawing forwards the proper rod, so as to carry one set of the threads of the warp across the rest, after which the woof was shot back again, and by the continual repetition of this process the warp and woof were interlaced. In the second cut we observe two staves, which are occasionally used to fix the rods in such a position as is most convenient to assist the weaver in drawing her woof across her warp. After the woof had been conveyed by the shuttle through the warp, it was driven sometimes downwards, as is represented in TELONES. TELOS. 313 the first wood-cut, but more commonly up-in advance, ρоkaтaßоλn, and one or more wards, as in the second. Two different in- afterwards, called rроçkатáßλnua. Upon struments were used in this part of the process. any default of payment, the farmer became The simplest, and probably the most ancient, atimus, if a citizen, and he was liable to be imwas in the form of a large wooden sword (spa-prisoned at the discretion of the court, upon tha, σnάon). This instrument is represented in the second cut. The spatha was, however, in a great degree superseded by the comb (pecten, кɛρкiç), the teeth of which were inserted between the threads of the warp, and thus made by a forcible impulse to drive the threads of the woof close together. The lyre, the favourite musical instrument of the Greeks, was only known to the Romans as a foreign invention. Hence they appear to have described its parts by a comparison with the loom, with which they were familiar. The terms jugum and stamina were transferred by an obvious resemblance from the latter to the former object; and, although they adopted into their own language the Greek word plectrum, they used the Latin pecten to denote the same thing; not because the instrument used in striking the lyre was at all like a comb in shape and appearance, but because it was held in the right hand, and inserted between the stamina of the lyre, as the comb was between the stamina of the loom. an information laid against him. If the debt was not paid by the expiration of the ninth prytaneia, it was doubled; and if not then paid, his property became forfeited to the state, and proceedings to confiscation might be taken forthwith. Upon this subject, see the speech of Demosthenes against Timocrates. TE LOS (Téλoç), a tax. The taxes imposed by the Athenians, and collected at home, were either ordinary or extraordinary. The former constituted a regular or permanent source of income; the latter were only raised in time of war or other emergency. The ordinary taxes were laid mostly upon property, and upon citizens indirectly, in the shape of toll or customs; though the resident aliens paid a poll-tax (called μɛroikιov), for the liberty of residing at Athens under protection of the state. There was a duty of two per cent (πεVтNKOOTŃ), levied upon all exports and imports. An excise was paid on all sales in the market (called πwvía), though we know not Slave owners paid a what the amount was. duty of three obols for every slave they kept: and slaves who had been emancipated paid This was a very productive tax bethe same. fore the fortification of Decelea by the Lacedaemonians. The justice fees (πрνтavεiα, παράστασις, &c.) were a lucrative tax in time of peace. TELO'NES (Tɛhúvns), a farmer of the public taxes at Athens. The taxes were let by auction to the highest bidder. Companies often took them in the name of one person, who was called ἀρχώνης or τελωνάρχης, and was their representative to the state. SureThe extraordinary taxes were the property ties were required of the farmer for the payment of his dues. The office was frequently tax, and the compulsory services called liturundertaken by resident aliens, citizens not gies (Tovрyía). Some of these last were liking it, on account of the vexatious proceed- regular, and recurred annually; the most im ings to which it often led. The farmer was portant, the trierarchia, was a war-service, and armed with considerable powers: he carried performed as occasion required. As these serwith him his books, searched for contraband vices were all performed, wholly or partly, at or uncustomed goods, watched the harbour, the expense of the individual, they may be remarkets, and other places, to prevent smuggarded as a species of tax. [EISPHORA; LEIgling, or unlawful and clandestine sales; brought a phasis (púσiç) or other legal process against those whom he suspected of defrauding the revenue; or even seized their persons on some occasions, and took them before the magistrate. To enable him to perform these duties, he was exempted from military service. Collectors (¿kλoyɛiç) were sometimes employed by the farmers; but frequently the farmer and the collector were the same per TOURGIA; TRIERARCHIA.] The tribute (ópos) paid by the allied states to the Athenians formed, in the flourishing period of the republic, a regular and most important source of revenue. In Olymp. 91. 2., the Athenians substituted for the tribute a duty of five per cent (εikoσTý) on all commodities exported or imported by the subject states, thinking to raise by this means a larger income than by direct taxation. This was terminated by the issue of the Peloponnesian war, though the tribute was afterwards revived, on more equitable principles, under the name of σύνταξις. Other sources of revenue were derived by the Athenians from their mines and public lands, fines, and confiscations. The public demesne lands, whether pasture or arable, houses or other buildings, were usually let by auction to private persons. The conditions of the lease were engraven on stone. The rent was payable by prytaneias. These various sources of revenue produced, according to Aristophanes, an annual income of two thousand talents in the most flourish-gurs, and to be consecrated or dedicated by ing period of Athenian empire. Teλeiv signifies "to settle, complete, or perfect," and hence "to settle an account," and generally "to pay." Thus Τέλος comes to mean any payment in the nature of a tax or duty. The words are connected with zahlen in German, and the old sense of tale in English, and the modern word toll. Though réλos may signify any payment in the nature of a tax or duty, it is more commonly used of the ordinary taxes, as customs, &c. 'looréhela signifies the right of being taxed on the same footing, and having other privileges, the same as the citizens; a right sometimes granted to resident aliens. 'Aréλela signifies an exemption from taxes, or other duties and services; an honour very rarely granted by the AtheniAs to the farming of the taxes, see TE ans. LONES. TEMPLE. [TEMPLUM.] TEMPLUM is the same word as the Greek Temenos (Téμεvos, from Teμvw, to cut off); for templum was any place which was circumscribed and separated by the augurs from the rest of the land by a certain solemn formula. The technical terms for this act of the augurs are liberare and effari, and hence a templum itself is a locus liberatus et efatus. A place thus set apart and hallowed by the augurs was always intended to serve religious purposes, but chiefly for taking the auguries. The place in the heavens within which the observations were to be made was likewise called templum, as it was marked out and separated from the rest by the staff of the augur. When the augur had defined the templum within which he intended to make his observations, he fixed his tent in it (tabernaculum capere), and this tent was likewise called templum, or more accurately, templum minus. The place chosen for a templum was generally an eminence, and in the city it was the arr, where the fixing of a tent does not appear to have been necessary, because here a place called auguraculum was once for all consecrated for this purpose. Besides this meaning of the word templum in the language of the augurs, it also had that of a temple in the common acceptation. In this case, too, however, the sacred precinct within which a temple was built, was always a locus liberatus et effatus by the augurs, that is, a templum or a fanum; the consecration was completed by the pontiffs, and not until inauguration and consecration had taken place, could sacra be performed or meetings of the senate be held in it. It was necessary then for a temple to be sanctioned by the gods, whose will was ascertained by the authe will of man (pontiffs). Where the sanction of the gods had not been obtained, and where the mere act of man had consecrated a place to the gods, such a place was only a sacrum sacrarium, or sacellum. The ceremony performed by the augurs was essential to a temple, as the consecration by the pontiffs took place also in other sanctuaries which were not templa, but mere sacra or aedes sacrae. Thus the sanctuary of Vesta was not a templum, but an aedes sacra, and the various curiae (Hostilia, Pompeia, Julia) required to be made templa by the augurs before senatusconsulta could be made in them. It is impossible to determine with certainty in what respects a templum differed from a delubrum. Temples appear to have existed in Greece from the earliest times. They were separated from the profane land around them (TóжO βέβηλος or τὰ βέβηλα), because every one was allowed to walk in the latter. This separation was in early times indicated by very simple means, such as a string or a rope. Subsequently, however, they were surround ed by more efficient fences, or even by a wall (ěркоç, πεрíẞо20s). The whole space enclosed in such a περίβολος was called τέμενος, or sometimes iɛpov; and contained, besides the temple itself, other sacred buildings, and sacred ground planted with groves, &c. Within the precincts of the sacred enclosure no dead were generally allowed to be buried, though there were some exceptions to this rule, and we have instances of persons being buried in or at least near certain_temples. The religious laws of the island of Delos did not allow any corpses to be buried within the whole extent of the island, and when this law had been violated, a part of the island was first purified by Pisistratus, and subsequently the whole island by the Athenian people. The temple itself was called ναός or νεώς, and at its entrance fonts (Teрippavτýρiα) were generally placed, that those who entered the sanctuary to pray or to offer sacri fices might first purify themselves. The act of consecration, by which a temple was dedicated to a god, was called idpvois. The character of the early Greek temples was TEMPLUM. dark and mysterious, for they had no windows, and they received light only through the door, which was very large, or from lamps burning in them. Architecture in the construction of magnificent temples, however, made great progress even at an earlier time than either painting or statuary, and long before the Persian wars we hear of temples of extraordinary grandeur and beauty. All temples were built either in an oblong or round form, and were mostly adorned with columns. Those of an oblong form had columns either in the front alone (prostylus), in the fore and back fronts (amphiprostylus), or on all the four sides (peripterus). Respecting the original use of these porticoes see PORTICUS. The friezes and metopes were adorned with various sculptures, and no expense was spared in embellishing the abodes of the gods. The light, which was formerly let in at the door, was now frequently let in from above through an opening in the middle. Most of the great temples consisted of three parts: 1. the рóvαоç оr прóСouoc, the vestibule; 2. the cella (vaós, oŋkós); and 3. the Oлιolódoμoç. The cella was the most important part, as it was, properly speaking, the temple or the habitation of the deity whose statue it contained. In one and the same cella there were sometimes the statues of two or more divinities, as in the Erechtheum at Athens the statues of Neptune, Vulcan, and Butas. The statues always faced the entrance, which was in the centre of the prostylus. Respecting the persons entrusted with the superintendence, keeping, cleaning, &c. see AEDITUI. In the earliest times there appear to have been very few temples at Rome, and in many spots the worship of a certain divinity had been established from time immemorial, while we hear of the building of a temple for the same divinity at a comparatively late period. Thus the foundation of a temple to the old Italian divinity Saturnus, on the Capitoline, did not take place till B. C. 498. In the same manner, Quirinus and Mars had temples built to them at a late period. Jupiter also had no temple till the time of Ancus Martius, and the one then built was certainly very insignificant. We may therefore suppose that the places of worship among the earliest Romans were in most cases simple altars or sacella. The Roman temples of later times were constructed in the Greek style. As regards the property of temples, it is stated that in early times lands were assigned to each temple, but these lands were probably intended for the maintenance of the priests alone. [SACERDOS.] The supreme superintendence of the temples of Rome, and of all things connected with them, belonged to the college of pontiffs. Those persons who had the immediate care of the temples were the AEDITUI. TEPIDA RIUM. [BALNEUM, p. 47.] TERMINA LIA, a festival in honour of the god Terminus, who presided over boundaries. His statue was merely a stone or post stuck in the ground to distinguish between properties. On the festival the two owners of adjacent property crowned the statue with garlands, and raised a rude altar, on which they offered up some corn, honeycombs, and wine, and sacrificed a lamb or a sucking pig. They concluded with singing the praises of the god. The public festival in honour of this god was celebrated at the sixth mile-stone on the road towards Laurentum, doubtless because this was originally the extent of the Roman territory in that di The place where the statue stood was called dog, and was surrounded by a balustrade or railings. Some temples also had more than one cella, in which case the one was generally behind the other, as in the temple of Minerva Polias at Athens. In temples where oracles were given, or where the worship was connected with mysteries, the cella was called ἄδυτον, μέγαρον, or ανάκTopov, and to it only the priests and the initiated had access. The oncolódoμos was a building which was sometimes attached to the back front of a temple, and served as a place in which the treasures of the temple were kept, and thus supplied the place of Ono-tection. avpoí, which were attached to some temples. Independently of the immense treasures contained in many of the Greek temples, which were either utensils or ornaments, and of the tithes of spoils, &c., the property of temples, from which they derived a regular income, consisted of lands (TEμévn), either fields, pastures, or forests. These lands were generally let out to farm, unless they were, by some curse which lay on them, prevented from being taken into cultivation. The festival of the terminalia was celebrated on the 23rd of February, on the day before the Regifugium. The Terminalia was celebrated on the last day of the old Roman year, whence some derive its name. We know that February was the last month of the Roman year, and that when the intercalary month Mercedonius was added, the last five days of February were added to the intercal, ary month, making the 23d of February the last day of the year. |