the custom of men and women dancing together. Various musical instruments were in use, such as the harp and the cythara, and women doubtless played upon these, as well as joined in the songs appropriated to various festivals. Female characters at the theatre were performed entirely by men in disguise.

Ladies of rank were at all periods accompanied by attendants; and among them was generally some old nurse, or matron, continually about their persons. Two such are described as waiting upon Penelope, beside a numerous band of maidens, whom she guided in the labors of the distaff and the loom.

The Grecian dress consisted of sandals for the feet, and an ample flowing robe, without sleeves, fastened at the waist by a girdle. The wealthy wore purple, and other rich colors; the common class usually wore white, for the economy of having it dyed when it became soiled. Jewels, expensive embroidery, and delicious perfumes, were used in great profusion by those who could afford them. It is supposed that women stained their eyebrows black, and stained the tips of their fingers rose-color, after the manner of the East. They took great pains to keep their teeth in perfection, and some affirm that they painted their lips with vermillion.

According to Socrates, the most costly female wardrobe in his time might be valued at about fifty minæ, or one hundred and sixty pounds, nine shillings, and two pence.

Until the time of Cecrops, the Grecians lived

without the institution of marriage; but his laws on that subject, being found conducive to the public good, soon became generally observed. He expressly forbade polygamy; but at certain periods, when great numbers of men had been slain in battle, temporary laws were passed allowing men to take more than one wife. Euripides is said to have imbibed a dislike to the whole sex by having two wives at once, who made his house a perpetual scene of dissension. It was allowable for a man to marry his sister by the father's side, but not by the mother's. Cimon married his sister Elpinice, because his father's misfortunes had left him too poor to provide a suitable match for her; but afterward, when Callias, a rich Athenian, became in love with Elpinice, and offered to pay all her father's fines, if she would consent to be his wife, Cimon divorced her, and gave her to him.

Parents negotiated matches for their children; and neither young men nor maidens presumed to marry without the consent of both father and mother.

In Athens, heiresses were compelled by law to marry their nearest kinsmen, in order to preserve the fortune in the family; but if he chanced to be old and superannuated, a younger relative was admitted into the household, and in all respects considered the lady's husband, except in having a legal claim to her inheritance.

When a female orphan was left without adequate support, the nearest relative was obliged to marry her, or settle a portion upon her according to his

wealth and rank.

When the connections were numerous, they often combined together to contribute

the required sum.

Any foreigner who married an Athenian woman was liable to be sold, together with his estate, and a third part given to the accuser. Any foreign woman, who married a citizen of Athens, was liable to be sold for a slave, and the man was likewise fined a thousand drachmas. These laws fell into disuse; but were revived by Pericles for a short period, during which five thousand Athenian citizens were sold on account of foreign alliances.

It was common for Grecian lovers to deck the doors of their beloved with garlands, and pour libations of wine near the threshold, because this was the manner in which Cupid was worshipped at his temple. They likewise inscribed her name on trees, on the walls of their houses, and on the books they used. These inscriptions were generally accompanied by some flattering epithet. In allusion to this custom, one of the characters in Euripides says he never should have a good opinion of women, though all the pines in mount Ida were filled with their names. When a person's garland was untied, it was taken as a sign of his being in love; and when women were seen weaving wreaths, they were accused of being love-sick.

Various magical arts and spells were in use to discover the state of each other's affections. The Thessalian women were famous for their skill in these matters; and the Grecian maidens were in the habit

of applying to them for assistance; thus one in The

ocritus says:

"To Agrio too I made the same demand,

A cunning woman she, I crossed her hand;

She turned the sieve and shears, and told me true,
That I should love, but not be loved by you."

Many charms and philtres were likewise in use to procure affection, when their love was unsuccessful. These charms were sometimes compounded with blood of doves, the bones of snakes and toads, screech-owl's feathers, bands of wool twisted upon a wheel, and if possible from the neck of one who had hanged himself. Sometimes pills, roots, and powerful herbs, were the chosen ingredients; and instances occurred wherein the unfortunate victims of superstition lost their reason by the administration of these dangerous philtres. Images of wax were sometimes made and placed before the fire to melt, while certain spells were pronounced; this was done from the idea that there was some mysterious sympathy between the wax and the heart of the beloved object. Sometimes one who was forsaken and indignant made an image of clay and placed it beside the wax, that while one melted the other might harden; they believed that the heart of the rejected thus became stern and unrelenting, while the faithless lover was softened by affection. Other enchantments, too various to mention, were used by those who wished to effect similar purposes.

Particular regard was paid to lucky seasons and omens for the wedding day. The full of the moon

was considered a favorable time, and the conjunction of the sun and moon was peculiarly auspicious. The sixteenth day of the month was regarded as more unlucky than any other. It was supposed that trees planted on that day would wither and die, and that girls who were either born or married at such a date were destined to misery; but for a boy it was considered a lucky augury to be born on the sixteenth.

Before marriage, the Grecian maidens offered baskets of fruit to Diana, and many other ceremonies were performed in her temple. On account of her own aversion to wedlock, it was deemed peculiarly desirable to appease her indignation, and propitiate her favor. Sacrifices were likewise offered to Juno, Minerva, Venus, the Fates, and the Graces. When the victim was opened, the gall was taken out, and thrown behind the altar, as a symbol that all anger and malice must be cast aside. The entrails were carefully examined by soothsayers, and if any unlucky omen presented itself, the contract was dissolved, as displeasing to the gods. The most fortunate omen that could appear was a pair of turtles, because those birds are remarkable for constant affection to each other; if one appeared alone, it was thought to prognosticate separation and sorrow to the young couple.

In many places the bride was required to cut off some of her ringlets and offer them to the gods of marriage, at the same time pouring libations on their altars.

Both bride and bridegroom wore bright colored