AMPHITHEATRUM.

surrounded by a wall about eighteen feet high, measuring from the ground to the top of the parapet; a height considered necessary, in order to render the spectators perfectly secure from the attacks of the wild beasts. There were four principal entrances leading into the arena, two at the ends of each axis or diameter of it, to which as many passages led directly from the exterior of the building; besides secondary ones, intervening between them, and communicating with the corridors beneath the seats on the podium.

AMPHITHEATRUM.

from the outer porticoes were called vomitoria, because, says Macrobius,' Homines glomeratim ingredientes in sedilia se fundunt.

The situation of the dens wherein the animals were kept is not very clear. It has been supposed that they were in underground vaults, near to, if not immediately beneath, the arena; yet, admitting such to have been the case, it becomes more difficult than ever to understand how the arena could have been inundated at pleasure with water; nor was any positive information obtained from the excavations The wall or enclosure of the arena is supposed made several years ago in the arena of the Colisæto have been faced with marble more or less sump- um. Probably many of the animals were kept in tuous; besides which, there appears to have been, dens and cages within the space immediately bein some instances at least, a sort of network affix-neath the podium (marked d in the cut), in the ined to the top of the podium, consisting of railing, or, rather, open trellis-work of metal. From the mention made of this network by ancient writers, little more can now be gathered respecting it than that, in the time of Nero, such netting, or whatever There were in the amphitheatres concealed tubes, it might have been, was adorned with gilding and from which scented liquids were scattered over the amber; a circumstance that favours the idea of its audience, which sometimes issued from statues plahaving been gilt metal-work, with bosses and orna-ced in different parts of the building.2 ments of the other material. As a farther defence, ditches, called euripi, sometimes surrounded the arena.1

Vitruvius affords us no information whatever as to amphitheatres; and, as other ancient writers have mentioned them only incidentally and briefly, many particulars belonging to them are now involved in obscurity.

The term podium was also applied to the terrace, or gallery itself, immediately above the lower enclosure, and which was no wider than to be capable of The annexed woodcut, representing a section, not containing two, or, at the most, three ranges of mova-of an entire amphitheatre, but merely of the exterior ble seats or chairs. This, as being by far the best wall, and the seats included between that and the situation for distinctly viewing the sports in the are-arena, will serve to convey an idea of the arrangena, and also more commodiously accessible than the ment of such structures in general. It is that of the seats higher up, was the place set apart for senators Coliseum, and is given upon the authority of Hirt; and other persons of distinction, such as the ambas- but it is in some respects conjectural, particularly sadors of foreign parts; and it was here, also, that in the upper part, since no traces of the upper galthe emperor himself used to sit, in an elevated place lery are now remaining. The extreme minuteness called suggestus or cubiculum; and likewise the of the scale renders it impossible to point out more person who exhibited the games, on a place eleva- than the leading form and general disposition of the ted like a pulpit or tribunal (editoris tribunal). The interior; therefore, as regards the profile of the exvestal virgins also appear to have had a place allot-terior, merely the heights of the cornices of the difted to them in the podium. ferent orders are shown, with the figures 1, 2, 3, 4 placed against them respectively.

scalaria; and the portion between two such passa-M", The second mænianum.

ges was called a cuneus, because this space gradually widened, like a wedge, from the podium to the top of the building. The entrances to the seats

1. (Plin., H. N., viii., 7.)-2. (Suet., Octav., 44.-Juv., Sat. ii, 143, seqq.)-3. (Suet., Jul., 76.-Plin., Paneg., 51.)-4. (Suet. Ner., 12.)-5. (Suet., Octav., 44.)-6. (Juv., Sat. iii., 154-Dion, lix., 7.)-7. (Suet., Domit., 4.)-8. (Suet., Octav., 44)-9. (Suet., Octav., 44.)-10. (Suet., Octav., 44.-Juv., Sat. vi, 61.)

the headdress. Hence it is attributed to the female The following passages may exemplify the use of divinities. Artemis wears a frontal of gold; and amulets in ancient times. Pliny' says, that any the epithet xpvoάμяukeç is applied by Homer, He- plant gathered from the bank of a brook or river siod, and Pindar to the Muses, the Hours, and the before sunrise, provided that no one sees the person Fates. From the expression rav kvaνáμжνка Oýbaν who gathers it, is considered as a remedy for tertian in a fragment of Pindar, we may infer that this or-ague when tied (adalligata) to the left arm, the panament was sometimes made of blue steel (xúavoç) tient not knowing what it is; also, that a person instead of gold; and the scholiast on the above-ci- may be immediately cured of the headache by the ted passage of Euripides asserts that it was some- application of any plant which has grown on the times enriched with precious stones. head of a statue, provided it be folded in the shred The frontal of a horse was called by the same of a garment, and tied to the part affected with a name, and was occasionally made of similar rich red string. Q. Serenus Sammonicus, in his poem materials. Hence, in the Iliad, the horses which on the art of healing, describes the following charm, draw the chariots of Juno and of Mars are called which was long celebrated as of the highest repute Xpνoάμжкeç. Pindar' describes the bridle with a for the cure of various diseases: Write abracadabra golden frontal (xpvoáμπvka xaλivóv), which was on a slip of parchment, and repeat the word on othgiven to Bellerophon to curb the winged horse Peg-er slips, with the omission of the last letter of each preceding slip, until the initial A alone remains. The annexed woodcut exhibits the frontal on the The line so written will assume the form of an head of Pegasus, taken from one of Sir William equilateral triangle. Tie them together, and susHamilton's vases, in contrast with the correspond-pend them from the neck of the patient by means of ing ornament as shown on the heads of two fe- linen thread. males in the same collection.

asus.

Frontals were also worn by elephants. Hesychius supposes the men to have worn frontals in Lydia. They appear to have been worn by the Jews and other nations of the East."

AMULETUM (epiantov, nepíaμμa, puλakτnplov), an amulet.

This word in Arabic (Hamalet) means that which is suspended. It was probably brought by Arabian merchants, together with the articles to which it was applied, when they were imported into Europe from the East. It first occurs in the Natural History of Pliny.

Án amulet was any object-a stone, a plant, an artificial production, or a piece of writing-which was suspended from the neck, or tied to any part of the body, for the purpose of counteracting poison, curing or preventing disease, warding off the evil eye, aiding women in childbirth, or obviating calamities and securing advantages of any kind.

Faith in the virtues of amulets was almost universal in the ancient world, so that the whole art of

medicine consisted in a very considerable degree of directions for their application; and in proportion to the quantity of amulets preserved in our collections of antiquities, is the frequent mention of them in ancient treatises on natural history, on the practice of medicine, and on the virtues of plants and stones. Some of the amulets in our museums are merely rough, unpolished fragments of such stones as amber, agate, carnelian, and jasper; others are wrought into the shape of beetles, quadrupeds, eyes, fingers, and other members of the body. There can be no doubt that the selection of stones, either to be set in rings or strung together in necklaces, was often made with reference to their repu

ted virtues as amulets.

1. (., xxii., 468-470-Eschyl., Suppl., 434.-Theocrit., i., 33.)-2(xportav durera. Eurip., Hec., 464.)-3. (Olymp., xiii., 92.)—4. (Liv., xxxvii., 40.)—5. (s. v. Avóių Nóμw.)—6. (Deut, vi., 8; xi., 18.)

According to the scholiast on Juvenal, athletes used amulets to ensure victory (niceteria phylacteria), and wore them suspended from the neck; and we learn from Dioscorides that the efficacy of these applications extended beyond the classes of living creatures, since selenite was not only worn by women, but was also tied to trees, for the purpose of making them fruitful.

Consistently with these opinions, an acquaintance with the use of amulets was considered as one of the chief qualifications of nurses. If, for example, an attempt was made to poison a child, if it was in danger of destruction from the evil eye, or exposed to any other calamity, it was the duty of the nurse to protect it by the use of such amulets as were suited to the circumstances.*

From things hung or tied to the body, the term amulet was extended to charms of other kinds. Plinys having observed that the cyclamen was cultivated in houses as a protection against poison, adds the remark, Amuletum vocant. The following epigram by Lucillius contains a joke against an unfortunate physician, one of whose patients, having seen him in a dream, "awoke no more, even though he wore an amulet:"

Ἑρμογένη τὸν ἰατρὸν ἰδὼν Διόφαντος ἐν ὕπνοις Οὐκ ἐτ' ἀνηγέρθη, καὶ περίαμμα φέρων. *AMYGDALUS (μvydaλn), the Almond-tree, or Amygdalus communis. The Almond-tree is a native of Barbary, whence it had not been transferred into Italy down to the time of Cato. It has, however, been so long cultivated all over the south of Europe, and the temperate parts of Asia, as to have become, as it were, naturalized in the whole of the Old World from Madrid to Canton. For some remarks on the Amygdalus Persica, or Peach, vid.

PERSICA.6

regard to which both commentators and botanical *AMQ'MON (ǎuoμov), a plant, and perfume, with writers are very much divided in opinion. Scaliger and Cordus make it the Rose of Jericho (Rosa Hierichuntica of Bauhin; Anastatica hierichuntica of Linnæus; Bunias Syriaca of Gärtner); Gesner takes it for the Pepper of the gardens (the Solanum bacciferum of Tournefort); Casalpinus is in favour of the Piper Cubeba; and Plukenet and Sprengel, with others, of the Cissus vitiginea. The most probable opinion is that advanced by Fée, who makes the plant in ques

tion the same with our Amomum racemosum.

The

Romans obtained their amomum from Syria, and it from India. It is said to have been used by the came into the latter country by the overland trade Eastern nations for embalming; and from this word

1. (H. N., xxiv., 19.)-2. (iii., 68.)-3. (Lib. v.)-4. (Hom., Hymn. in Cer., 227.-Orph., Lith., 222.)-5. (Plin., H. N., xxv., 9.)-6. (Dioscor., i., 176.)-7. (Fée, Flore de Virgile, p. 16.)

paprvpía); 4. depositions of slaves extorted by the rack; 5. the oath of the parties. All these proofs were committed to writing, and placed in a box secured by a seal (exivoç2) till they were produced at the trial. The name ȧváкpioiç is given to the pleadings, considered expressly as a written document, in Isæus. If the evidence produced at the anacrisis was so clear and convincing that there could not remain any doubt, the magistrate could decide the

some have derived, though by no means correctly, the term mummy. The taste of the grains of amomum is represented by Charras as tart, fragrant, very aromatic, and remaining a good while in the mouth. The name amomum is supposed to come from the Arabic hhamâma, the ancient Arabians having been the first who made this aromatic known to the Greeks. The root of the Arabic term has reference to the warm taste peculiar to spices. The cardamums, grains of Paradise, and mellagetta pep-question without sending the cause to be tried beper of the shops, a class of highly aromatic pungent seeds, are produced by different species of amomum, as botanists now employ the term."

ANA BOLEUS (avaboλevs). As the Greeks were unacquainted with the use of stirrups, they were accustomed to mount upon horseback by means of a slave, who was termed ȧvaboλevs (from avabáλRev3). This name was also given, according to some writers, to a peg or pin fastened on the spear, which might serve as a resting-place to the foot in mounting the horse.*

fore the dicasts: this was called diapapropia. In this case, the only remedy for the person against whom the decision was given, was to bring an action of perjury against the witnesses (yevdoμaptvpov díxn). These pleadings, like our own, were liable to vexatious delays on the part of the litigants, except in the case of actions concerning merchandise, benefit societies, mines, and dowries, which were necessarily tried within a month from the commencement of the suit, and were therefore called ἔμμηνοι δίκαι. The word ἀνάκρισις is sometimes used of a trial in general (μηδ' εἰς ἄγκρισιν ἐλθεῖν. *) The archons were the proper officers for the ἀνάKpioiç: they are represented by Minerva, in the Eumenides of Eschylus, where there is a poetical sketch of the process in the law courts.5 (Vid. ANTIGRAPHE, ANTOMOSIA.) For an account of the avúkpious, that is, the examination which each archon underwent previously to entering on office, see the article ARCHON.

ANAKALUPTE'RIA. (Vid. MARRIAGE.) ΑΝΑΚΕΙΑ or ΑΝΑΚΕΙΟΝ (ἀνάκεια οἱ ἀνάKELOV), a festival of the Dioscuri, or "Avakтeç, as they were called, at Athens. Athenæus mentions a temple of the Dioscuri, called 'Avákтelov, at Athens; he also informs us that the Athenians, probably on the occasion of this festival, used to prepare for these heroes in the Prytaneum a meal consisting of cheese, a barley-cake, ripe figs, olives, and garlic, in remembrance of the ancient mode of living. These heroes, however, received the most *ANAGALL'IS (úvayahλiç), a plant, of which distinguished honours in the Dorian and Achæan Dioscorides and Galen describe two species, the states, where it may be supposed that every town male and the female, as distinguished by their flowcelebrated a festival in their honour, though not un-ers, the former having a red flower, and the latter a der the name of 'Avȧketa. Pausanias' mentions a festival held at Amphissa, called that of the ȧvákTwv Taidov; but adds that it was disputed whether they were the Dioscuri, the Curetes, or the Cabiri. (See DIOSCURIA.)

8

ANAKEI MENA. (Vid. DONARIA.) ANAKLETE'RIA (ȧvakλnτýpia) was the name of a solemnity at which a young prince was proclaimed king, and at the same time ascended the throne. The name was chiefly applied to the accession of the Ptolemaic kings of Egypt. The prince went to Memphis, and was there adorned by the priests with the sacred diadem, and led into the Temple of Phtha, where he vowed never to make any innovations either in the order of the year or of the festivals. He then carried to some distance the yoke of Apis, in order to be reminded of the sufferings of man. Rejoicings and sacrifices concluded the solemnity.

9

ANADIK'IA. (Vid. APPELLATIO.)

blue. These are evidently the Anagallis Arvensis and Carulea, the Scarlet and Blue Pimpernels." ANAGNOS TES. (Vid. ACROAMA.)

ΑΝΑΓΩΓΗΣ ΔΙΚΗ (αναγωγῆς δίκη). If an individual sold a slave who had some secret disease -such, for instance, as epilepsy-without informing the purchaser of the circumstance, it was in the power of the latter to bring an action against the vendor within a certain time, which was fixed by the laws. In order to do this, he had to report (aváyev) to the proper authorities the nature of the disease, whence the action was called avaywyns Síkn. Plato supplies us with some information on this action; but it is uncertain whether his remarks apply to the action which was brought in the Athenian courts, or to an imaginary form of proceeding."

ANAGOʻGIA (åvayúyıa), a festival celebrated at Eryx, in Sicily, in honour of Aphrodite. The inANAKOM IDE (vakoμidn). When an individual habitants of the place believed that, during this feshad died in a foreign country, it was not unusual tival, the goddess went over into Africa, and that all for his fellow-citizens or relatives to remove his the pigeons of the town and its neighbourhood likeashes or body to his own country, which was called wise departed and accompanied her. Nine days avakoμidh. Thus the dead body of Theseus was afterward, during the so-called karayúyia (return), removed from Scyros to Athens, and that of Aris-one pigeon having returned and entered the temple,

tomenes from Rhodes to Messenia.

the rest followed. This was the signal for general ANA CRISIS (ȧvákpıσıç), the pleadings prepara- rejoicing and feasting. The whole district was tory to a trial at Athens, the object of which was to said at this time to smell of butter, which the indetermine, generally, if the action would lie (eğerá-habitants believed to be a sign that Aphrodite had ζουσι δὲ καὶ εἰ ὅλως εἰσάγειν χρή).10 The magis- returned. trates were said ἀνακρίνειν τὴν δίκην, οι τοὺς ἀν*ANAGYRIS (ȧváyvpıç), a shrub, which NicanTidikovs, and the parties dvaкpívɛobal. The pro- der10 calls "the acrid Onogyris.' It is the Anagycess consisted in the production of proofs, of which ris fetida, L., or Fetid Bean-trefoil. Hardouin says there were five kinds: 1. the laws; 2. written doc-its French name is Bois puant. According to Lauments, the production of which, by the opposite mark, it is a small shrub, having the port of a Cytiparty, might be compelled by a díkŋ eiç kμpaviv sus, and rising to the height of five or seven feet.11 KATάOTAσIV; 3. testimonies of witnesses present (μaprupiai), or affidavits of absent witnesses (¿K

1. (Aristol., Rhet., I., xv., 2.)-2. (Schol. in Aristoph., Vesp., 1436.)-3. (De Aristarch. Hæred., p. 79, 11.)-4. (Eschyl., Eumen., 355.)-5. (Müller, Eumeniden, 70.)-6. (Dioscor., 1. (Royal Pharmacop., p. 139.)-2. (Fée, 1. c.)-3. (Xen., De ii., 209.-Adams, Append., s. v.)-7. (Plato, Legg., xi., 2, p. Re Eq., v., 12.-Id., Hipp., i., 17.-Appian., Pun., 106.)--4. 916.-Ast in Plat., 1. c.-Meier, Att. Process, p. 525.)-8. (Xen., De Re Eq., vii., 1.)-5. (vi., p. 235.)-6. (iv., p. 137.)-(Ælian, V. H., i., 14.-Athenæus, ix., p. 394.)-9. (Athenæus, 7. (x., 38, 3.)-8. (Polyb., Reliq., xviii., 38; xxviii., 10.)-9. ix., p. 395.)-10. (Theriac., 71.)-11. (Dioscor., iii., 158.-Ad(Diod. Sic., Frag., lib. xxx.)—10. (Harpocrat., s. v.) ams, Append., s. V.)