with the gods. Even the prætors and consuls, when they met them in the street, lowered their fasces, and went out of the way, to show them respect. They were supported by a public salary; had a lictor to attend them in the streets; rode in chariots; and sat in a distinguished place at the spectacles. Any insult to them was punished with death; and if a criminal chanced to meet one of them on his way to execution, he was immediately set at liberty, provided the vestal affirmed that the meeting was unintentional. They were allowed to make their wills, although under age; and were not subject to the power of parents or guardians, like other women. They were not forced to swear, unless SO inclined; and their testimony was admitted concerning wills, though no other female was allowed to give evidence on the subject. Beside these exclusive honors, they enjoyed all the privileges of matrons who had three children.

If any vestal violated her vow of chastity, she was buried alive, with funeral solemnities, after being tried and sentenced; and her paramour was scourged to death in the forum. Such an event was always thought to forebode some dreadful calamity to the state, and extraordinary sacrifices were offered in expiation.

When the vestals were first chosen, their hair was cut off, and buried under an old lotus tree in the city; but it was afterward allowed to grow. They wore long white robes, edged with purple, and their heads were decorated with fillets and ribands. When

they left the service of the temple, they might marry ; but this was seldom done, and always reckoned ominous.

There was at Rome a temple to the goddess who presided over the peace of marriages, and the appeasement of husbands. Gibbon remarks that her name, Viriplaca, shows that repentance and submission were always expected from the woman. When domestic quarrels occurred, sacrifices were offered in this temple, to procure reconciliation.

Beside innumerable religious ceremonies appropriated to certain families, and performed on certain occasions, it was customary for the Roman women, at the end of every consular year, to celebrate in the house of the consul, or prætor, certain rites in honor of Bona Dea, or the good goddess. No man was allowed to be present; even the consul himself was obliged to leave his dwelling. Before the ceremonies commenced, every corner and lurking-place was carefully searched; all pictures and statues of men contained within the building were covered with a thick veil; and male animals of every kind were driven away. All being in readiness, the vestal virgins offered the customary sacrifices; and women kept a secret so much better than free masons have done, that to this day there is no conjecture in what the ceremonies consisted, or why they were observed. Only one attempt was ever made to violate the prescribed rules. While Pompeia, the third wife of Julius Cæsar, was celebrating the mysteries, Clodius, a profligate Roman, who was enamored of her beauty,

habited himself as a singing girl, and walked through the rooms, avoiding the light as much as possible. A maiden asked him to sing; and as he did not reply, she followed him so closely that he was obliged to speak. His voice betrayed him, and the maiden shrieked aloud that the sacrifices were profaned by the presence of a man. He was driven out with ignominy, and soon after brought before the judges; but the populace were in his favor, and he was acquitted. Cæsar did not believe that Pompeia was aware of the intentions of Clodius; but he immediately repudiated her, saying, "the wife of Cæsar must not even be suspected." On this occasion, Cicero made the following remarks: "This sacrifice, which is performed by the vestal virgins-which is performed for the prosperity of the Roman peoplewhich is performed in the house of the chief magistrate celebrated with unknown ceremonies-in honor of a goddess, whose very name it is sacrilege to know-this sacrifice Clodius profaned !"

Beside the augurs, or soothsayers, the Romans believed in certain women, supernaturally inspired, called sibyls. The most celebrated is the sibyl of Cumæ, in Italy. It was said that Apollo became enamored of her, and offered to give whatever she would ask. She demanded to live as many years, as she had grains of sand in her hand; but unfortunately forgot to ask for a continuance of youth and health. She usually wrote her prophecies on leaves, which she placed at the entrance of her cave; and unless they were gathered up before the wind dis

persed them, they became incomprehensible. The Roman historians declare that one of the sibyls came to the palace of Tarquin the Second, with nine volumes, which she offered to sell at a very high price. The proposal being disregarded, she burned three, and asked the same price for the remaining six; and when Tarquin refused to buy them, she burned three more, and still required the same sum for the remainder. This singular conduct surprised the king so much, that he consulted the soothsayers, who lamented the destruction of so many of the books, and advised him to purchase those that remained. The sibyl disappeared, and never returned. The books were intrusted to the care of the priests, and consulted with the greatest solemnity on all important

occasions.

The Romans, like the Greeks, had firm belief in omens and enchantments, over which they supposed the moon presided; hence their witches were represented as haggard old women, muttering incantations, and accompanied by dogs howling at the moon.

Paulus Æmilius, having been appointed commander-in-chief against Perseus, and conducted home from the Campus Martius in a very splendid manner, found his little daughter Tertia in tears. He took her in his arms, and asked her why she wept. The child embraced him, and said, "Don't you know, then, father, that Perseus is dead?" The girl alluded to her little dog; but Æmilius replied, "I hail the lucky omen!"

The Romans likewise used philtres. Lucullus

lost his senses by a love potion; and Caligula was thrown into a fit of madness by a philtre which his wife Cæsonia administered.

The ancient dress of Roman women was modesi and simple, like their characters. They wore a tu nic and toga, like those of the men, excepting that the tunic had sleeves, was high in the neck, and long enough to reach to the feet. The toga was a sort of ample robe fastened on the shoulder, and falling in graceful folds. They wore bands, or fillets, wrapped around the limbs, instead of stockings. Their cover

ing for the feet were of two kinds; one consisting of a pair of soles, fastened with straps, nearly like what we call sandals; the other, a kind of half boot, open from the toe, and laced in front.

Women usually wore white shoes, until Aurelian allowed them to use red ones, forbidding all men, except the royal family, to wear the same color. The fashionable wore them very tight, with high heels, to give them a majestic appearance.

As luxury increased, the ladies became less scrupulous about exposing their persons. Tunics were made shorter, lower in the neck, and with sleeves open from the shoulder to the wrist, to display the beauty of the arm. A good deal of coquetry and grace was manifested in arranging the ample folds which fell from the girdle. The number of tunics increased, until it was customary to wear three. The last invented was a very full robe, called stola; and after this was introduced, the toga was worn only by men and courtesans. The stola had a long