CHAP. XXV. Ancient and preſent State of Athens, with the Character, Manners, Cuſtoms, and Dreſs of the Inhabitants.

ATHENS has on the Weſt ſide of the plain, the mountains Aegaleos and Parnes; on the North, Brileſſus; on the North-eaſt, about ſix miles diſtant, Pentele; and next the Aegaean ſea, Hymettus. The clouds, attracted by ſome of theſe mountains, antiently furniſhed a variety of prognoſtics for the weather; while clouds above the mountains on the ſide of Hy⯑mettus, portended ruin. If in the night, a long cloud guided it beneath the top, the rain generally continued for ſome days. A long cloud reſting on Hymettus in winter, pre-ſignified a violent ſtorm. At the ſetting of the ſeven ſtars, called Vergiliae, lightning about Parnes, Brileſſus, and Hymettus, if all were compre⯑hended, denoted a great ſtorm; if two, a leſſer; but if Parnes alone, ſevere weather. A ſtorm enſued, if clouds enveloped that portion of Parnes, which was towards Zephyrus or the Weſt.

[19]A day or two after the ſtorm before-mentioned, ſays Chandler, the capuchin, as we were converſing by the window of his apartment, put his hand incau⯑tiouſly on the frame, and ſuddenly withdrawing it complained of a painful puncture; a Turk who was with us, on examining the wall, found a ſcorpion of a pale green colour, and near three inches long, which he cruſhed with his foot, and bound on the part affected, as an antidote to its own poiſon. The ſmart became inconſiderable after the remedy was applied; and as no inflammation followed, ſoon ceaſed. The ſting, if neglected, produces acute pain, attended with a fever and other ſymptoms for ſeveral hours, until the pa⯑roxyſm is over; when, the malignity of the virus, as it were decaying, the patient is left gradually free. Some preſerve ſcorpions in oil, in a vial, to be uſed, if that which commits the hoſtility ſhould eſcape; though it ſeldom happens, but on turning up a log or ſtone, another may be found to ſupply its place.

Athens was the parent of philoſophy as well as of eloquence, and had three celebrated Gymnaſia without the city, the Academy, the Lyceum, and Cynoſarges; from which, as many ſects dated their origin, the Platonic, the Peripatetic, and the Cynic; followers of Plato, of Ariſtotle, and of Antiſthenes. Zeno, inſtituted the Stoic philoſophy in the portico [20] named Poecile; and Epicurus had his garden in the city.

The academy was in the ſuburb without Dipy⯑lon, diſtant from Athens only three quarters of a mile. It was once the poſſeſſion of a private perſon named Academus, who gave it to the people. Hip⯑parchus, ſon of Piſiſtratus ſurrounded it with a wall. Crinon drained the low grounds near it. The ſpot, parched and ſqualid, was improved and rendered very pleaſant. The walks were ſhaded with tall plane trees, and cooled by running water. Before the en⯑trance was an altar of love. Plato commenced teach⯑ing at the academy, then reputed unwholſome. After⯑wards he preferred a ſmall garden by the Colonus Hippius, his own property. The Lacedemonians ſpared the academy when they ravaged Attica; but Sylla, wanting timber for machines, cut down the grove there and at the Lyceum. The ſucceſſors of Plato in the academy, enjoyed a conſiderable reve⯑nue; which, in the ſubſequent ages, was greatly aug⯑mented by legacies, from perſons deſirous of contri⯑buting to the leiſure and tranquillity of the philoſophic life. The little garden of Epicurus, was near the academy. The teacher of eaſe, it is recorded, was the firſt who introduced that ſpecies of gratification, the enjoyment of the country in town.

[21]By the deſtruction of Dipylon and the city-wall, we are deprived of the ancient boundaries of Athens; and the town, beſides being reduced in its extent, furniſhes a variety of avenues to the plain. More⯑over, the manſions of the illuſtrious dead, like the the bodies which they covered, are conſumed and have diſappeared. Time, violence, and the plough, have levelled all without diſtinction; equally inat⯑tentive to the meritorious ſtateſman, the patriot, the orator, and philoſopher; the ſoldier, the artiſt, and phyſician. Atticus is deſcribed by Cicero, as pleaſed with recollecting, where the renowned Athenians had lived, or been accuſtomed to ſit or diſpute; and as ſtudiouſly contemplating even their ſepulchres. The traveller will regret that deſolation interferes, and by the uncertainty it has produced, deprives him of the like ſatisfaction; but, in the ſtyle of the antients, to omit the reſearch would merit the anger of the muſes.

It has been obſerved, that without Dipylon, the road branched off towards the Piraeus and Eleuſis, as well as the academy. The road to the haven and to Eleuſis, divides now not far from the temple of Theſeus; and is nearly in the ſame direction as for⯑merly. On the right-hand of the Eleuſinian road, is a way which leads to the ſite of the academy. The Turkiſh Aga has lately erected a houſe, in or near it, [22] with a large garden, and a plentiful fountain by the road ſide; ſupplied, it is likely, by the channels which conduced to the coolneſs and verdure of the old ſuburb.

We proceed now to the Gymnaſia, on the other ſide of Athens; the Lyceum and Cynoſarges.

The Lyceum was ſacred to Apollo, a proper patron, as an antient author has remarked, the God of health, beſtowing the ability to excel in gymnaſtic exerciſes. The image repreſented him as reſting after fatigue, with a bow in his left hand, his right-arm bending over his head. The Gymnaſium was erected by Lycurgus, ſon of Lycophron. The militia of Athens paraded there, and were inſtructed in the management of their horſes, ſhields, and ſpears; in forming the phalanx, and in all the eſtabliſhed modes of defence.

Cynoſarges was but a little without the city-gate. There was a temple of Hercules; on a ſummit near was the tomb of Iſocrates. Philip, who reduced the city to require aid from the Romans, encamped by Cynoſarges, and ſet fire both to that place and the Lyceum.

[23]The Lyceum was beyond the Iliſſus. The ſite is now marked by a well and a church, and many large ſtones ſcattered about. Cynoſarges was not far from the Lyceum; and perhaps on the ſame ſide of the Iliſſus with the city, where is now a garden near this bed and by the road. The artificial currents of water having ceaſed, the environs of Athens are be⯑come more bare and naked, than they were even after the devaſtations of Philip and Sylla.

Athens maintained under the Romans, its reputa⯑tion for philoſophy and eloquence; and continued, though ſubdued, the metropolis of learning, the ſchool of art, and the centre of taſte and genius. The Gymnaſia, and the gardens of the philoſophers were decorated with the capital works of eminent maſters, and ſtill frequented. The fierce warrior was capti⯑vated by Greece and Science; and Athens humanized and poliſhed the conquerors of the world. But Sylla greatly injured the city, by tranſporting to Rome the public library, which had been founded by Piſiſtratus, carefully augmented by the people, removed by Xerxes into Perſia, and reſtored long after by Seleu⯑cus Nicanor. The ſpirit of learning drooped on the loſs; and the Roman youth, under Tiberius, were ſent to ſtudy at Marſeilles, inſtead of Athens. Even there the barbarous Gauls joined in the purſuit of eloquence and philoſophy. The ſophiſt, as well as the [24] phyſician, was hired to ſettle among them; and the na⯑tion was civilized by the Greek city.

The emperor Hadrian, embelliſhed Athens with a noble library, and a new gymnaſium, and reſtored ſcience to its ancient ſeat. Lollianus, an Epheſian, was firſt raiſed to the high dignity of the ſophiſtical throne, which was afterwards filled by Atticus Herodes, and other eminent and illuſtrious perſons. The num⯑ber of profeſſors was increaſed by Antoninus the phi⯑loſopher, who had ſtudied under Herodes. His eſta⯑bliſhment conſiſted of thirteen; two Platoniſts, as many Peripatics, Stoics, and Epicureans, with two Rhetoricians and Civilians; and a preſident ſtiled Prefect of the Youth. The ſtudent proceeded from the philoſopher to the rhetorician, and then to the civilian. A yearly ſalary of about four hundred and ſixty-eight pounds, was annexed to each of the philoſo⯑phic chairs; and one of a talent to thoſe of the civi⯑lians.

Education now flouriſhed in all its branches at Athens. The Roman world reſorted to its ſchools, and reputation and riches awaited the able preceptor. The tender mind was duly prepared for the manly ſtudies of philoſophy and eloquence. Age and pro⯑ficiency were followed by promotion. The youth was advanced into the higher claſſes, enrolled with the philoſophers, and admitted to their habit. The [25] title of ſophiſt was conferred on him, when mature in years and erudition; and this was an honour ſo much affected, that the attainment of it almoſt fur⯑niſhed an apology for inſolent pride, and extravagant elation. It was a cuſtom for the maſters to inſcribe on marble, the names of their ſcholars. Some ſpeci⯑mens of theſe regiſters are preſerved in the Oxford collection, and many fragments are yet extant in Athens.

At this period Athens abounded in philoſophers. It ſwarmed, according to Lucian, with clokes and ſtaves and ſatchels; you beheld every where a long beard, a book in the left-hand, and the walks full of companies, diſcourſing and reaſoning The cloke, or Tribonium, was the habit of all the orders. The general colour was dark, but the Cynic wore white, and, with the Stoic, had the folds doubled. One ſhoulder was bare; the hair hanging down; the beard unſhaven. The Cynic, with the Stoic and Pythagorean, was ſlovenly and negligent; his cloke in tatters, his nails long, and his feet naked. The Cynic was armed with a ſtaff, as a defence from the dogs, or the rabble. The ſophiſt was adorned with purple, and commonly poliſhed, as well in dreſs and perſon, as in manners and language. It behoved the profeſſor, as Lucian affirms, to be handſomely clothed, to be ſleek and comely, and above all to [26] have a flowing beard, inſpiring thoſe who approached him, with veneration; and ſuitable to the ſalary he received from the emperor.

A learned father, who was cotemporary with Ju⯑lian, at Athens, has deſcribed the manner in which the Novice was treated on his arrival there, with the ceremony of initiation. He was firſt ſurrounded with the pupils and partizans of the different ſophiſts, all eager to recommend their favourite maſter. He was hoſpitably entertained; and afterwards the ſtu⯑dents were allowed to attack him with rude or inge⯑nuous diſputation, as each was diſpoſed. He was next to be inveſted with the habit. A proceſſion in pairs, at equal diſtances, conducted him through the Agora, to a public bath. An oppoſition was feigned on their approach to the door, ſome calling out and forbidding his admiſſion, ſome urging on and knock⯑ing. Theſe prevailed. He was introduced into a warm cell, waſhed, and then clothed with the Tribo⯑nium. He was ſaluted as an equal, on his coming out, and re-conducted. No one was ſuffered to ap⯑pear in that dreſs at Athens, without the permiſſion of the ſophiſt, and this ceremony, which was attended with conſiderable expence.

The philoſophers were long as diſtinguiſhed by their averſion to Chriſtianity, as by their govern⯑ment. [27] It is recorded of Juſtin Martyr, that he preached in the Tribonium, to which he had been admitted before his converſion. The eſtabliſhment of Chriſtianity deeply affected the proſperity of Athens. A gradual deſertion of the place followed. Minerva could no longer protect her city. Its beauty was violated by the Pro-conſul, who ſtripped Poecile of its precious paintings. It was forſaken by good fortune, and would have lingered in decay, but the barbarians interpoſed, and ſuddenly completed its downfall. When the Goths were in poſſeſſion of it, in the time of Clodius, they amaſſed all the books, intending to burn them, but deſiſted on a repre⯑ſentation, that the Greeks were diverted, by the amuſements of ſtudy, from military purſuits. Ala⯑ric, under Arcadius, was not afraid of their be⯑coming ſoldiers. The city was pillaged, and the li⯑braries were conſumed. Devaſtation then reigned within, and ſolitude without its walls. The ſweet ſwain; the vocal nightingales, as the ſophiſts are fondly ſtyled, were heard no more. Philoſophy and eloquence were exiled, and their ancient ſeat occu⯑pied by ignorant honey-factors of mount Hymettus.

Athens, after it was abandoned by the Goths, continued, it is likely, for ages, to preſerve the race of its remaining inhabitants unchanged, and uniform in language and manners. Hiſtory is ſilent of its [28] ſufferings from later incurſions, from wars and maſ⯑ſacres. Plenty, and proſpect of advantage, produces new ſettlers; but, where no trade exiſts, employ⯑ment will be wanting; and Attica was never cele⯑brated for fertility. The plague has not been, as at Smyrna, a frequent viſitant; becauſe the intercourſe ſubſiſting with the iſlands, and other places, has been ſmall, and the port is at a diſtance. The plague, de⯑ſcribed by Thucidides, began in the Piraeus, and the Athenians at firſt believed that the enemy had poi⯑ſoned the wells. If from inadvertence the infection be now admitted into the town, the Turks, as well as the Greeks, have the prudence to retire to their houſes in the country, or to the monaſteries; and it ſeldom prevails, either ſo long or ſo terribly, as in cities on the coaſt.

A colony of new proprietors was introduced into the city by Mahomet the ſecond; but the people ſe⯑cured ſome privileges by their capitulation, and have ſince obtained more by addreſs, or money. The Turk has favoured the ſpot, and beſtowed on it a milder tyranny. The Vaiwode purchaſes his go⯑vernment yearly, but circumſpection and moderation are requiſite in exacting the revenue, and the uſual concomitants of his ſtation are unceaſing apprehenſion and danger. The impatience of oppreſſion, when general, begets public vengeance.

[29]The Turks of Athens are in general more polite, ſocial, and affable, than is common in that ſtately race; living on more equal terms with their fellow-citizens, and partaking, in ſome degree, of the Greek cha⯑racter. The ſame intermixture, which has ſoftened their auſterity, has corrupted their temperance; and many have foregone the national abſtinence from wine; drinking freely, except during their Ramazan, or Lent. Some too after a long lapſe have re-aſſumed, and rigidly adhere to it; as ſuiting the gravity of a beard, and the decorum of paternal authority. Se⯑veral of the families date their ſettlement from the taking of the city. They are reckoned at about three hundred. Their number, though comparatively ſmall, is more than ſufficient to keep the Chriſtians fully ſenſible of their maſtery. The Turks poſſeſs from their childhood, an habitual ſuperiority, and awe with a look the loftieſt vaſſal. Their deportment is often ſtern and haughty. Many in private life are diſtinguiſhed by ſtrict honour, by punctuality, and uprightneſs in their dealings; and almoſt all by ex⯑ternal ſanctity of manners. If they are narrow-minded in the extreme, it is the reſult of a confined education, and an avaritious temper is a natural con⯑ſequence of their rapacious government.

The Greeks may be regarded as the repreſenta⯑tives of the old Athenians. On our arrival in the [30] Piraeus, an Archon came to meet us. The learned reader may perhaps be ſtruck by that reſpectable title, and annex to it ſome portion of its claſſical im⯑portance; but the Archons are now meer names, ex⯑cept a tall fur cap, and a fuller and better dreſs than is worn by the inferior claſſes. Some have ſhops in the Bazar, ſome are merchants or farmers' of the public revenue. The families ſtyled archontic, are eight or ten in number, moſtly on the decline. The ordinary habit of the meaner citizens is a red ſkull-cap, a jacket, and a ſaſh round the middle; looſe breeches or trowſers, which tie with a large knot before; and a long veſt, which they hang on their ſhoulders, lined with wool, or fur, for cold weather. By following the lower occupations, they procure, not without difficulty, a pittance of profit to ſubſiſt them, to pay their tribute-money▪ and to purchaſe garments for the feſtivals; when they mutually vie in appearing well-clothed, their pride even exceeding their poverty.

The lordly Turk and lively Greek neglecting agri⯑culture, and even paſturage, this department which in Aſia Minor is occupied by the Turcomans, has been obtained in Europe by the Albanians or Albaneſe. Theſe are a people remote from their original coun⯑try, which was by the Caſpian Sea, ſpreading over, and cultivating alien lands; and as of old, addicted [31] to univerſal huſbandry, and to migration. It is chiefly their buſineſs to plough, ſow and reap; dig, fence, plant and prune the vineyard; attend the watering of the olive-tree; and gather in the harveſt; going forth before the dawn of day, and returning joyous in the evening, on the cloſe of their labour. If ſhepherds, they live on the mountains, in the vale, or the plain, as the varying ſeaſons require; under arbours or ſheds covered with boughs, tending their flocks abroad, or milking the ewes and ſhe-goats at the fold, and making cheeſe and butter to ſupply the city. Inured early to fatigue and the ſun, they are hardy and robuſt; of manly carriage, very different from that of the fawning obſequious Greek, and of very deſperate bravery, under every diſadvantage, when compelled by neceſſity or oppreſſion. Their habit is ſimple and ſuccinct, reaching to the knees. They have a national language, and are members of the Greek communion.

The Chriſtians in Athens, both Greeks and Alba⯑nians, are more immediately ſuperintended by the archbiſhop, and by the two epitropi or curators, who are choſen from among the principal men, and venerable for their long beards. Theſe endeavour to quiet all diſputes, and prevent the parties from recurring to the ſevere tribunal of the Cadi, or Turkiſh judge; watching over the commonwealth, and regu⯑lating [32] its internal policy, which ſtill retains ſome faint and obſcure traces of the ancient popular form, though without dignity or importance. A traditional ſtory is related at Athens, and in the Eaſt, to illuſtrate the native quickneſs of apprehenſion; which, as if tranſ⯑miſſive and the property of the ſoil, is inherited even by the lower claſſes of people. A perſon made trial of a poor ſhepherd whom he met with his flock, demanding in Greek, from whence he came, where go⯑ing, who he was, and the number of his flock, thus; from whence? and where? and who? and how many? He was anſwered without heſitation, and with equal brevity, in the ſame language. From Athens, to Livadia, Theo⯑dore, and five hundred. In the citizens this aptitude not being duly cultivated, inſtead of producing ge⯑nius, degenerates into cunning. They are juſtly re⯑puted a moſt crafty, ſubtle, and acute race. It has been jocoſely affirmed, that no Jew can live among them, becauſe he will be continually outwitted. They are conſcious of their ſubjection to the Turks, and as ſupple as depreſſed, from the memory of the blows on the feet, and indignities which they have expe⯑rienced, or ſeen inflicted, and from the terror of the penalty annexed to reſiſtance, which is the forfeiture of the hand uplifted: but their diſpoſition, as an⯑ciently, is unquiet; their repoſe diſturbed by factious intrigues and private animoſities; the body politic weakened by diviſion, and often impelled in a di⯑rection [33] oppoſite to its true intereſt. They have two ſchools, one of which poſſeſſes a ſmall collection of books, and is entitled to an annual payment from Venice, the endowment of a charitable Athenian, but the money is not regularly remitted.

The liberty of the fair ſex at Athens, is almoſt equally abridged by the Turks and Greeks. Their houſes are ſecured with high walls, and the windows turned from the ſtreets, and latticed, or boarded up, ſo as to preclude all intercourſe, even of the eyes. The haram, or apartment of the Turkiſh women, is not only impenetrable, but muſt not be regarded on the outſide with any degree of attention. To ap⯑proach them when abroad, will give offence; and in the town, if they cannot be avoided, it is the cuſtom to turn to the wall, and ſtand ſtill, without looking towards them, while they paſs. This mode of car⯑riage is good breeding at Athens.

The Turkiſh women in this city, claim an ex⯑emption from their confinement, on one day only in the week; when they viſit their relations, and are ſeen going in companies to the baths, or ſitting in the burying grounds on the graves of their friends, their children, huſbands, or parents. They are then enwrapped and beclothed in ſuch a manner, it is im⯑poſſible to diſcern whether they are young or old, [34] handſome, or ugly. Their heads, as low as the eye-brows, are covered with white linen, and alſo their faces beneath; the prominency of the noſe and mouth giving them nearly the viſages of mummies. They draw down a veil of black gauze over their eyes, the moment a man or boy comes in view. They wear ſhort looſe boots of leather, red or yellow, with a large ſheet over their common garments, and ap⯑pear, as in Conſtantinople, very bulky.

The dreſs of the Greek matrons, is a garment of red or blue cloth, the waiſt very ſhort, the long pet⯑ticoat falling in folds to the ground. A thin flowing veil of muſlin, with a golden rim or border, is thrown over the head and ſhoulders. The attire of the virgins is a long red veſt, with a ſquare cape of yellow ſattin hanging down behind. They walk with their hands concealed in the pocket-holes at the ſides, and their faces are muffled. Sometimes they aſſume the Turkiſh garb. Neither prudence nor modeſty ſuffers a maiden to be ſeen by the men before ſhe is married. Her beauty might inflame the Turk, who can take her legally by force, to his bed on a ſen⯑tence of the Cadi, or judge; and the Greek, if ſhe revealed her face to him, even unwillingly, would reject her as criminal, and with diſdain.

[35]The Albanian women, in Athens, are inured early to hard living, labour and the ſun. Their fea⯑tures are injured by penury, and their complexions by the air. Their dreſs is coarſe and ſimple; a ſhift reaching to the ancle, a thick ſaſh about the waiſt, and a ſhort looſe woollen veſt. Their hair is platted in two diviſions, and the ends faſtened to a red ſilken ſtring; which, with a taſſel, is pendant to their heels, and frequently laden with pieces of ſilver coin, of various ſizes, diminiſhing gradually to the bottom. Among theſe the antiquarian may often diſ⯑cover medals of value. They are ſeen carrying water on their backs, in earthen jars, with handles; waſh⯑ing by the fountains, or aſſembled by the Iliſſus, after rain, with the female ſlaves of the Mahometans, and other ſervants; treading their linen, or beating it with a piece of heavy wood, ſpreading it on the ground or buſhes to dry, and conveying it to and fro in panniers, or wicker-baſkets, on an aſs. Their legs and feet are generally bare; and their heads hooded, as it were with a long towel, which encircles the neck, one extremity hanging down before, and the other behind. The girls wear a red ſkull-cap, plated with peraus, or Turkiſh pennies of ſilver per⯑forated, and ranged like the ſcales of fiſh.

The Greek will ſometimes admit a traveller into his gynecaeum, or the apartment of his women. [36] Theſe within doors, are, as it were, uncaſed, and each a contraſt of the figure ſhe made when abroad. There the girl, like Thetis, treading on a ſoft carpet, has her white and delicate feet naked; the nails tinged with red. Her trowſers, which in winter, are of red cloth, and in ſummer of fine callico, or thin gauze, deſcend from the hip to the ancle, hanging looſely about her limbs; the lower portion embroidered with flowers, and appearing beneath the ſhift, which has the ſleeves wide and open, and the ſeams and edges curiouſly adorned with needle-work. Her veſt is of ſilk, exactly fitted to the form of the boſom, and the ſhape of the body; which it rather covers than conceals, and is ſhorter than the ſhift. The ſleeves button occaſionally to the hand, and are lined with red or yellow ſattin. A rich zone encom⯑paſſes her waiſt, and is faſtened before by claſps of ſilver gilded, or of gold ſet with precious ſtones. Over the veſt is a robe, in ſummer lined with ermine, and in cold weather with fur. The head-dreſs is a ſkull-cap, red or green, with pearls; a ſtay under the chin, and a yellow forehead-cloth. She has bracelets of gold on her wriſts; and, like Aurora, is roſy-figured, the tips being ſtained. Her necklace is a ſtring of zechins, a ſpecies of gold coin, or of the pieces called byzantines. At her cheeks is a lock of hair, made to curl towards the face; and down her back falls a profuſion of treſſes ſpreading over her [37] ſhoulders. Much time is conſumed in combing and braiding the hair, after bathing; and, at the greater feſtivals, in enriching and powdering it with ſmall bits of ſilver gilded, reſembling a violin in ſhape, and woven in at regular diſtances. She is painted blue round the eyes; and the inſides of the ſockets, with the edges, on which the laſhes grow, are tinged with black.

For colouring the laſhes and ſocket of the eye, they throw incenſe, or gum of Labdanum, on ſome coals of fire, intercept the ſmoke which aſcends, with a plate, and collect the foot. This, ſays Chandler, I ſaw applied. A girl ſitting croſs-legged as uſual, on a ſo [...]a, and cloſing one of her eyes, took the two laſhes between the fore-finger and thumb of her left hand, pulled them forward, and then thruſting in, at the external corner, a bodkin, which had been immerſed in the foot, and extracting it again, the particles before adhering to it, remained within, and were preſently ranged round the organ; ſerving as a foil to its luſtre; beads contributing, as they ſay, to its health, and increaſing its apparent magnitude.

The improvement of the mind and morals, is not conſidered as a momentous part of female education at Athens. The girls are taught to dance, to play on the Turkiſh guittar, and the tympanum, or timbrel, [38] and to embroider, an art in which they generally excel. A woman ſkilled in reading and writing, is ſpoken of as a prodigy of capacity and learning. The mother of Oſman Aga, a Turk, ſays Chandler, who viſited our houſe, was of this rare number, as he often told us; ſo terrible for her knowledge, that even Achmet Aga her kinſman, had been ſeen to tremble when he received her annual viſit. In com⯑mon life, the woman waits on her huſband, and after dreſſing the proviſions, which he purchaſed, eats perhaps with a female ſlave; the ſtately lord feeding alone, or in company with men.

Proviſions of all kinds are good and cheap, at Athens. The frequent and ſevere faſts, impoſed by the Greek church, have an influence on the market. The Chriſtians are often, by the tenets of their reli⯑gion, confined to vegetables, or to things without blood; ſuch as ſnails, which they gather from the ſtreets, the cutle-fiſh, or ſea-polypus. The latter, called by the Greeks octopodes, from the number of its feet, is beaten to make it tender; and, when boiled, is white, like the tail of a lobſter, but has not much flavour. Hares, game, and fowl, may be purchaſed for little more than the value of the powder and ſhot. Oranges, lemons, and citrons, grow in the gardens. The grapes and melons are ex⯑cellent, and the figs were celebrated of old. The wines [39] are wholeſome; but the pitch infuſed to preſerve them, communicates a taſte to which ſtrangers are not perfectly reconciled.

When the figs ripen, a very ſmall bird, called by the Italians, becea-figo, by the Greeks ſycophas, ap⯑pears, and is continually ſettling on the branches of the tree, and pecking the fruit. If frightened away, they return almoſt immediately, and a perſon ſitting in the corn, or concealed by a thicket, may fire with little intermiſſion.

They are eaten roaſted entire, each in a vine leaf, and are accounted a great delicacy. When the olives blacken, vaſt flights of doves, pigeons, thruſhes, and other birds, repair to the groves for food. Wild turkies are not rare. The red-legged partridge, with his numerous brood, baſks in the ſun, or ſeeks ſhade among the maſtic buſhes. They are fond of the ber⯑ries in the ſeaſon, and have then a ſtrong, but not diſagreeable taſte, In winter, woodcocks abound; deſcending, after ſnow, on the mountains, into the plain; eſpecially on the ſide of the Cephiſſus, and as ſuddenly retiring. If the weather continues ſevere, and the ground be frozen, they enter the gardens of the town in great diſtreſs, rather than croſs the ſea; and are ſometimes taken with the hand. Snipes, teal, widgeon, ducks, and the like, are alſo foundin plenty. [40] A horſe or aſs is commonly provided by ſportſmen, who go in a party, to bring home what they kill.

Hares are exceedingly numerous. Calling is prac⯑tiſed, in ſtill weather, from the latter end of May, to about the middle of Auguſt. Three or four men in a company, ſtand ſilent and concealed, in a thicket, with guns pointed in different directions. When all ready, the caller applies his fingers to his lips; and ſucking them, at firſt ſlowly, and then faſter, produces a ſqueak⯑ing ſound; when the hares within hearing ruſh to the ſpot. In this manner many are ſlaughtered in a day. One of my companions, ſays Chandler, with two or three Greeks, who were adepts, killed eleven; among which was a female big with young. Theſe animals are ſaid to aſſemble together, to leap and play, at the full of the moon; and, it is likely, the ſhep⯑herds, who live much abroad, obſerving and liſtening to them, learned to imitate their voices, to deceive, and make them thus fooliſhly abet their own deſtruc⯑tion.

The wild beaſts which find ſhelter in the moun⯑tains, greatly annoy the ſhepherds; and their folds are conſtantly guarded by ſeveral large fierce dogs. The perſon who killed a wolf, was entitled, by a law of So⯑lon, to a reward; if a female, to one drachm, about ſeven-pence halfpenny; if a male, to five drachms. [41] Afterwards a talent, or one hundred and eighty pounds ſterling, was paid for a young wolf; and double that ſum for a full grown. The peaſant now produces the ſkin in the Bazar, or market, and is recompenſed by voluntary contributions. Parnes, the mountain to⯑wards the Cephiſſus, is haunted, beſides wolves, by deer and foxes, as it formerly was by wild boars and bears. The ſportſmen lie in ambuſh by the ſprings, which they frequent, waiting their approach in the duſk of the evening. Pliny mentions the deer bred about Parnes and Brileſſus, as remarkable for four kidneys, and the hares as having two livers. The latter peculiarity, in ſome which we purchaſed, was much noticed by our Swiſs, who once brought the two livers for my inſpection The youth of Athens were anciently trained to hunting, as a uſeful and manly exerciſe.

A place, where the fair ſex bears no part in ſociety, will be juſtly ſuppoſed dull and uniform. Indeed, a Turk is generally a ſolemn, ſolitary being; with few vi⯑ſible enjoyments, except his pipe and coffee. The for⯑mer is his conſtant companion. It is his ſolace on the ſopha; and, when ſquatting on his hams, as he is ſome⯑times ſeen, in the ſhade, by the door of his houſe: or in a group, looking on, while the horſes, which are ſtaked down with a rope, feed, in the ſeaſon, on the green corn. When he is walking, or riding, it is car⯑ried [42] in his hand, or by an attendant. The tube is of wood perforated, commonly long and pliant; and ſometimes hung with ſmall ſilver creſcents and chains, with a mouth-piece of amber. The bowl is earthen, and a bit of alſe wood put into it, while he is ſmoak⯑ing, augments his pleaſure, yielding a grateful per⯑fume. A ſilken embroidered bag is uſually tucked in at his ſack, by his ſide, and contains tobacco. His horſe, his arms, and haram are the other chief objects of his attention. He is grave, ſententious and ſteady, but fond of narrations, and not difficult to be overcome by a ſtory.

The Turks, in this city, obſerving we did not uſe the ſign of the croſs, and being informed that we diſapproved of the worſhipping of pictures or images, conceived, ſays Chandler, a favourable opinion of us. Their abhorrence of hog-fleſh is unfeigned; and we derived ſome popularity from a report, which we did not contradict, that we held it in equal deteſta⯑tion. Several of them frequented our table. The principal Turks came all to our houſe at night, while it was Ramazan or Lent, when they faſt in the day⯑time; and were entertained by us, with ſweat-meat, pipes, coffee, and ſherbet, much to their ſatisfaction, though diſtreſſed by our chairs; ſome trying to col⯑lect their legs under them, on the ſeats, and ſome ſquatting down by the ſides. When we viſited them, [43] adds Chandler, we were received with cordiality, and treated with diſtinction. Sweet gums were burned in the middle of the room, to ſcent the air; or ſcattered on coals before us, while ſitting on the ſofa, to perfume our muſtaches and garments; and at the door, on our departure, we were ſprinkled with roſe-water. The vaiwode, at certain ſeaſons, ſent his muſicians to play in our court. The Greeks were not leſs civil; and at Eaſter we had the company of the archons, in a body. Several of them alſo ate often with us, and we had daily preſents of flowers, ſometimes per⯑fumed, of pomegranates, oranges and lemons freſh gathered, paſtry, and other like articles.

The Turks have few public games, or ſports. We were preſent at a foot race, and a wreſtling match, provided by a rich Turk, for the entertainment of his ſon and other boys, who were about to be cir⯑cumciſed. A train, headed by the vaiwode, and pr [...]niple men on horſes, richly capariſoned, at⯑tended by the boys, who were all neatly dreſſed, their white turbans glitering with tinſel ornaments, to a place without the city, where carpets were ſpread for them on the ground, in the ſhade; and a multi⯑tude of ſpectators waited ſilent and reſpectful. The race was ſoon over, and the prizes were diſtributed; to the winner a ſufficient quantity of cloth for an upper garment; to the next a live ſheep; to the third [44] a kid; to the fourth a huge water-melon. The com⯑pany then removed to a level ſpot, the ruin of the temple of Jupiter Olympius, and formed a large circle. The wreſtlers were naked, except a pair of cloſe drawers, and were anointed all over with oil.

Some Arabian and black ſlaves, who had obtained their freedom, and were ſettled at Athens, had a feaſt on the performance of the rite of the circumci⯑ſion. The women danced in a ring with ſticks in their hands; and turning in pairs, claſhed them over their heads, at intervals, ſinging wildly to the muſic. A couple then danced with caſtanets; and the other ſwarthy ladies, ſitting croſs-legged on a ſofa, began ſmoaking.

Athens was anciently enlivened by the choruſes ſing⯑ing and dancing in the open air, in the front of the temples of the gods, and round their altars; at the feſtival of Bacchus, and on other holidays. The Greeks are frequently ſeen, engaged in the ſame exerciſe, generally in pairs, eſpecially on the anniver⯑ſaries of their ſaints, and often in the areas before their churches. Their common muſic is a large tabour and pipe; or a lyre and tympanum, or timbrel. Some of their dances, are undoubtedly of remote an⯑tiquity. One has been ſuppoſed, that which was [45] called the Crane, and was ſaid to have been invented by Theſeus; after her eſcape from the labyrinth of Crete. The peaſants perform it yearly in the ſtreet of the French convent, at the concluſion of the vin⯑tage; joining hands, and preceeding their mules and aſſes, which are laden with grapes in panniers, in a very curved and intricate figure; the leader waving a handkerchief, which has been imagined to denote the clew given by Ariadne. A grand circular dance, in which the Albanian women join, is exhibited on certain days, near the temple of Theſeus; the com⯑pany holding hands, and moving round the muſicians, the leader footing and capering until he is tired, when another takes his place. They have alſo choral dances.

Marriages are commonly announced by loud mu⯑ſic, at the houſe of the bridegroom. A Turk or Greek neither ſees nor ſpeaks to the maiden before⯑hand; but for an account of her perſon and diſpoſi⯑tion, relies on his female relations; who have op⯑portunities of ſeeing her in their viſits, and at the bath. The Turk, when terms are adjuſted with her family, ratifies the contract before the Cadi, or judge, and her preſents. If he be rich, a band of muſicians pre⯑cede a train of peaſants, who carry each a ſheep, lamb, or kid, with the horns gilded, on their ſhoul⯑ders; and theſe are followed by ſervants, with co⯑vered [46] baſkets on their heads, containing female orna⯑ments, money, and the like, for her uſe; and by ſlaves to attend her. Years often intervene, before he requires her to be brought to his home. The ſtreets through which ſhe is to paſs, are then left free; and ſhe is conducted to his houſe, under a large canopy, ſurrounded by a multitude of women, all wrapped in white, with their faces muffled. If a Turk finds a pair of papouches, or ſlippers, at the door of his haram, it is a ſign that a ſtranger is within, and he modeſtly retires. That apartment is even a ſanctuary for fe⯑males flying from the officers of juſtice.

The Papas, or prieſt, reads a ſervice at the Greek weddings, the two perſons ſtanding and holding each a wax taper lighted. A ring and gilded wreath, or crown is uſed; and, at the end of the ceremony, a little boy, or girl, as previouſly agreed on, is led to the bride, and kiſſes her hand. She is then, as it were, enthroned in a chair, and the huſband remains at a reſpectful diſtance, with his hands croſſed, ſilen and looking at her; until the women enter and take her away, when the men carouſe in a ſeparate apart⯑ment. Her face and hands are groſsly daubed over with paint; and ſometimes the corehead and cheeks are bedecked with leaf-gold.

[47]The Albanians convey the bride to the houſe of her huſband, in proceſſion, on horſeback, with a chid aſtride behind her; a looſe veil or canopy concealing her head and face; her fingers laden with ſilver rings, and her hands painted red and blue, in ſtreaks. Their dreſs is a red jacket, handſomely embroidered, with a coloured turban. The entertainments, on theſe occaſions, conſiſt of a great variety of diſhes, chiefly paſtry; ranged in ſummer, under a long low ar⯑bour, made with boughs; the company ſitting on the ground. When the bride is to be removed to a place at a diſtance, ſome women dance before her to the end of the town.

The wife of a Turk, who lived near us, dying, we were alarmed, ſays Chandler, on a ſudden, with a terrible ſhriek of women, and with the loud expoſ⯑tulations of the huſband. She was carried to the grave at day-break. The Greeks bury in their churches on a bier. The bones, when room is wanting, are waſhed with wine, in the preſence of the neareſt male relation, and then removed. I was preſent at a funeral entertainment, provided by one of the archons, whoſe daughter had been recently in⯑terred. The proceſſion ſet out from his houſe, be⯑fore ſun-riſe, headed by a papas, or prieſt, and ſome deacons, with lighted candles; the women who were left behind, ſcreaming and howling. One man [48] bore a large wax-taper, painted with flowers, and with the portrait of the deceaſed in her uſual attire, and hung round with a handerchief of her embroi⯑dering, in gathers. Two followed, carrying each on their heads, a great diſh of parboiled wheat; the ſurface, blanched almonds, diſpoſed in the figure of a dove, with gilding, and a border of raiſins and pomegranate kernels. Theſe, on our arrival at the church, were depoſited over the body. The matins ended, with a ſervice appropriated to this ceremony, and read by the prieſt near the ſpot. The diſhes were then brought round, and each perſon in his place took a portion, and was afterwards helped in turn to a ſmall glaſs of white brandy, called raki, or of wine. The wax-taper, with the handkerchief, was ſuſpended from the cieling, as a memorial of the girl repreſented on it; and ſome peraus, or ſilver pennies, were diſtributed to the poor who attended.

The Turks are a people never yet illuminated by ſcience. They are more ignorant than can eaſily be conceived. The leiſure of the Greeks is chiefly em⯑ployed in reading legendary ſtories of their ſaints, tranſlated into the vulgar tongue. This, and their nation, they ſtyle the Romano. It has a cloſe affinity with the ancient language, which they call the Hel⯑lenic; but the grammar and ſyntax are much cor⯑rupted. They ſpeak rapidly, and curtail many of [49] their words, which are farther depraved by incorrect ſpelling. Their pronuciation differs widely from the Engliſh. They have no knowledge of the old quan⯑tity of ſyllables, but adhere to the accents, and com⯑poſe verſes in rhyme, with great facility. I enquired for manuſcripts, and was told of ſome belonging to the monaſtery of S. Cyriani on mount Hymettus. Theſe were ſhewn me, with ſeveral books printed by Aldus, negligently ſcattered on the floor, in a loft at Athens, where the Hegumenos, or Abbot reſided.

Credulity and ſuperſtition prevail at Athens, and all over the Eaſt. The traveller may ſtill hear of Medeas, women poſſeſſed of magic power, and ex⯑pert in various modes of incantation. Amulets, or charms, are commonly worn to repel any malignant influence. Children are ſeen with croſſes, or thin flat bits of gold, called phylacteries, hanging about their necks, or on their foreheads. The Turks in⯑ſcribe words from the Koran. The Greeks confide in holy water, which is ſprinkled yearly on their houſes, by a prieſt, to purify them, and to drive away any daemon, who may have obtained entrance. The inſides of ſeveral of their churches are covered with repreſentations of the exploits of their ſaints, painted on the walls; extravagant, ridiculous, and abſurd beyond imagination. The old Athenian had [50] a multitude of deities, but relied chiefly on Minerva; the modern has a ſimilar troop headed by his fa⯑vourite Panagéa. He liſtens with devout humility to fanciful tales of nightly viſions, and of miracles vouchſafed on the moſt trivial occaſions. The re⯑port is propagated, and if, on examination, the for⯑gery be detected on the ſpot, the remoter devotee continues in his conviction, and exults in the con⯑templation of the ſolid baſis, on which he conceives his faith to be founded. In the firſt year of our re⯑ſidence in the Levant, ſays Chandler, a rumour was current, that a croſs of ſhining light had been ſeen at Conſtantinople, pendant in the air over the grand moſque, once a church, dedicated to St. Sophia; and that the Turks were in conſternation at the prodigy, and had endeavoured in vain to diſſi⯑pate the vapour. The ſign was interpreted to por⯑tend the exaltation of the Chriſtians above the Ma⯑hometans; and this, many ſurmiſed, was ſpeedily to be effected; diſguſt and jealouſy then ſubſiſting be⯑tween the Ruſſians and the Porte, and the Georgians contending with ſucceſs againſt the Turkiſh armies. By ſuch arts as theſe are the wretched Greeks pre⯑ſerved from deſpondency, rouzed to expectation, and conſoled beneath the yoke of bondage.

Before we quit Livadia, it may not be amiſs to mention Delphos, the modern Caſtri, which was [51] much reſorted to by the ancients on account of the temple of Apollo, and the dark cave from whence the Pythian prieſteſs uſed to deliver her oracles ſitting upon a Tripos.

Delphos, or Delphi, ſays Chandler, was the chief and moſt illuſtrious city in Phocis. Its ſanctity was deduced through a long ſucceſſion of ages, from a period involved in fable and obſcurity. The influ⯑ence of its god has controlled the councils of ſtates, directed the courſe of armies, and decided the fate of kingdoms. The antient hiſtory of Greece, is full of his energy, and an early regiſter of his authority.

The oracular power was ſuppoſed to reſide in a deep cavern, with a ſmall and narrow mouth, ſaid to have been diſcovered by goatherds, who were inſpired by the vapour which aroſe out of it, and propheſied as from Apollo. A lofty tripod, decked with laurels, was placed over the aperture. The Pythia or Prieſt⯑eſs, after waſhing her body, and eſpecially her hair, in the cold water of Caſtalia, mounted on it to re⯑ceive the divine effluvia. She wore a crown of laurel, and ſhook a ſacred tree which grew by. Sometimes ſhe chewed the leaves; the frenzy which followed may be attributed to this uſage, and the gentle or more violent ſymptoms to the quantity taken. In one inſtance, the paroxyſm was ſo violent, that the [52] prieſts and ſuppliants ran away, and left her alone to expire, it was believed, of the god. Her part was un⯑pleaſant, but if ſhe declined acting, they dragged her by force to the tripod. The habit of her order was that of virgins. The rules enjoined temperance and chaſtity and prohibited luxury in apparel. The ſea⯑ſon of enquiry was the ſpring, after which Apollo was ſuppoſed to viſit the altars of the Hyperboreans. Delphi was conveniently ſituated for the conflux of votaries lying in the centre of Greece, and, as was then imagined, in the centre of the univerſe. The god proſpered in his buſineſs. His ſervants and prieſts feaſted on the numerous victims, and the riches of his temple were proverbial, even before the wars of Troy.

The encloſure of the temple was of great extent, and filled with treaſures, in which many cities had conſecrated tenths of ſpoils taken in war, and with the public donations of renowned ſtates in various ages. It was the grand repoſitory of ancient Greece, in which the labours of the ſculptor and ſtatuary, gods, heroes, and illuſtrious perſons were ſeen col⯑lected and arranged; the inequalities of the area or acclivity, contributing to a full diſplay of the noble aſſemblage.

[53]It was the opinion of Wheeler, that no mountain in Greece was higher than Parnaſſus, on the ſide of which this city ſtood; that it was not inferior to Mount Cenis among the Alps; and that, if detached, it would be ſeen at a greater diſtance than even Mount Athos. The ſummits are perpetually increaſing, every new fall of ſnow adding to the perennial heap, while the ſun has power only to thaw the ſuperficies.

The water of Caſtalia, from which the Pythia, and the Poets who verſified her anſwers, were believed to derive a large ſhare of their inſpiration, deſcends through a cliff of Parnaſſus; the rocks on each ſide high and ſteep, ending in two ſummits; from one of which, the Delphians threw down the famous Aeſop. By the ſtream within the cleft, are ſmall broken ſtairs leading to a cavity in which is water. Cloſe by, at the foot of the eaſtern precipice, is a baſon with ſteps on the margin, once it is likely the bath uſed by the Pythia. The water is limpid and exceedingly cold. Returning from the village, ſays Chandler, in the even⯑ing, I began to waſh my hands in it, but was inſtantly chilled, and ſeized with a tremor, which rendered me unable to ſtand or walk without ſupport. On reach⯑ing the monaſtery, I was wrapped in a garment lined with warm fur, and drinking freely of wine, fell into a moſt profuſe perſpiration. This incident, when Apollo was dreaded, might have been embelliſhed with [54] a ſuperſtitious interpretation Perhaps the Pythia, who bathed in this icy fluid, miſtook her ſhivering for the god.

Adjoining to Parnaſſus, is Helicon, one of the moſt fertile and woody mountains in Greece. On it the fruit of the Arbutus, or Strawberry-tree, was uncommonly ſweet; and the inhabitants affirm, that the plants and roots were all friendly to man; and that even the ſerpents had their poiſon weakened by the innoxious qualities of their food.

The muſes were the proprietors of Helicon. There was their ſhady grove and their images; with ſtatues of Apollo and Bacchus, and Linus and Orpheus, and the illuſtrious poets, who had recited their verſes to the harp. The vallies of Helicon, are deſcribed by Wheeler, as green and flowery in the ſpring, and en⯑livened by pleaſing caſcades and ſtreams, and by fountains and wells of clear water. The grove of the muſes was plundered under the auſpices of Con⯑ſtantine the Great The Heliconian goddeſſes were afterwards conſumed in a fire at Conſtantinople, to which city they had been removed. Their ancient ſe [...]t on the mountain is not aſcertained. Narciſſus too is forgotten. The limpid baſon in which he gazed, was ſhewn in the Theſpian territory; and the flower into which he was changed, continues to love and [55] adorn its native ſoil. It abounded in that region, and was very fragrant in the month of April.

Thiva, the ancient Thebes, was the capital of that ſubdiviſion of Greece, called Boeotia. The town is not more than three miles in circumference at preſent, and is inhabited chiefly by Greek chriſtians. Of its ancient grandeur no veſtiges remain. It produced ſeveral great men, particularly Pindar, Epaminondas, Pelopidas, and ſome ſay Hercules and Bacchus. Ac⯑cording to the poetic fiction, it was in this city that Amphion charmed the ſtones by the muſic of his harp, to march and place themſelves in the walls.

Of Plataea likewiſe, ſituated between Thebes and Athens, where Pauſanias, who commanded the Lace⯑demonian army, obtained that ſignal victory over the Perſians, which ruined the ambitious deſigns of Xerxes againſt Greece; ſcarce any remains whatever are to be diſcerned.

CHAP. XXVI. A Deſcription of the Morea, called Peloponneſus, by the Ancients.

THE Morea, is almoſt an iſland, but joins to the continent, or country of Proper Greece, by a narrow neck of land, called the Iſthmus of Corinth, ſo famed for the Iſthmian games, celebrated there in honour of Neptune. It anciently conſiſted of the following ſmall kingdoms, Sicyon, Argos and My⯑cene, Corinth, Proper Achaia, Arcadia and Laco⯑nia. Its preſent name of the Morea, is ſaid to be derived from Morus, a Mulberry-tree; either from its reſembling the leaf of that tree in ſhape, or from the great number of mulberry-trees it produces.

The chief rivers in it are, 1. the Carbon, anciently the Alpheus. This river the poets feigned to paſs under the Ionian ſea, and roſe again in Sicily. It riſes from the mountain Stymphalus, taking its courſe through Arcadia, and being joined by the rivers Celadon and Amyrinth, falls into the Ionian ſea. 2. Eurotas, which riſing in Arcadia, paſſes through [57] Laconia, or Lacedaemon, and diſcharges itſelf in the bay of Colochina. 3. Styx, one of the rivers of Hell, according to poetic fiction, whoſe waters are ſo exceſſive cold, that the drinking of them endangers a man's life. It is to the extraordinary qualities it poſ⯑ſeſſes, of corroding iron and copper, that the old poets have called it the river of Hell. The Morea has not only ſeveral mountains, but alſo many fertile and delightful plains. At the treaty of Carlowitz, the Turks ceded all the Morea to the Venetians, but in the year 1715, again diſpoſſeſſed them of it. It is divided into four diſtricts.

Saccania or Romania Minor, contains the ancient cities of Corinth, Sicyon and Argos.

Corinth, by the Turks, called Gereme, is a celebrated town at the foot of Acro-Corinth, on which ſtands a caſtle, having a moſt beautiful proſpect on every ſide. The original name of this city was Ephyra, with the addition of Heliopolis, or city of the Sun; and Bima⯑ris, which ſignifies a place lying between two ſeats. It was anciently one of the fineſt cities in all Greece, and abounded in ſtately buildings; ſuch as temples, palaces, amphitheatres, porticos, monuments, baths, and other works; all ornamented with pillars, cor⯑nices, and pedeſtals, whoſe ſingular decorations gave riſe to the appellation of the Corinthian order, with [58] numbers of ſtatues by the greateſt maſters. But its edifices being demoliſhed at preſent, and the ſpot on which it ſtood, filled up with little gardens and fields; it looks much more like a village than a city: and what is ſtill worſe, is frequently expoſed to the deſcent of the Corſairs. It is, however, the ſeat of a Greek archbiſhop. The Chriſtians here, from ſome paſſages in St. Paul's epiſtles, appear to have been very nu⯑merous.

The fertility of the country round Corinth, was alluded to by the witty oracle, which anſwered a per⯑ſon who enquired, what he ſhould do to become rich; that he needed only to get all the land between Corinth and Sicyon.

The city of Corinth, ſays Chandler, ſtands on the iſthmus, on the ſide of the Peloponneſus, a ſituation once peculiarly happy, from which all its ancient proſperity was derived. Its ports were commo⯑diouſly diſpoſed by nature, to receive the ſhips of Europe and of Aſia, and to render it the centre of their commerce. The circumnavigation of the Pelo⯑ponneſus, was tedious and uncertain to a proverb; whilſt at the iſthmus, not only their cargoes, but, if requiſite, ſmaller veſſels could be tranſported from ſea to ſea. The iſthmus, in the narroweſt part, was only five miles over. Corinth held the keys of the [59] peninſula, and taxed both the ingreſs and egreſs, re⯑ſembling in ſome meaſure in this particular, the cita⯑del at the entrance of the Crimea. The Iſthmian games likewiſe, by the concourſe of people at their celebration, contributed to its opulence, which was immenſe. The temple of Venus, poſſeſſed above a thouſand female ſlaves conſecrated as courteſans. The prodigality of the merchants made the place ſo expenſive, that it was a ſaying, not every man could go to Corinth. The citadel was called one of the horns on which Philip was adviſed to lay hold, in order to ſecure the heiſer, or the Peloponneſus. It has alſo been ſtyled one of the fetters of Greece.

Various attempts have been made to open a com⯑munication between the Ionian and the Aegean ſea, by a navigable cut through the iſthmus. The project was adopted by Demetrius Poliorceles, but his ſur⯑veyors found the waters in the Corinthian gulf, much higher than on the oppoſite ſhore, and were of opi⯑nion, that Aegina and the neighbouring iſlands would be flooded, and the canal be unſerviceable. It was revived by Julius Caeſar and Caligula. Nero com⯑menced a foſſe from Lechaeum, and advanced about half a mile. Atticus Herodes was ambitious of en⯑gaging in it; but, as Nero had failed, was afraid of offending the emperor by aſking his permiſſion. "All thoſe, ſays Pauſanias, who have endeavoured to ren⯑der [60] the Peloponneſus an iſland, have been prevented while labouring to divide the iſthmus. It is manifeſt where they began digging, and the rock is untouched. As it was made originally, it remains, and is now a continent.—So difficult is it for man to force nature." The veſtiges of theſe fruitleſs efforts which Pauſanias ſaw, in the ſecond century, ſays Chandler, are ſtill extant

In the diſtrict of Zachonia or Braccio di Mania, which formerly comprehended Laconia and Arcadia, ſtands Lacedaemon or Sparta, now named Miſitra. It is ſuppoſed to have been founded a thouſand years before the building of Rome: the form of the city was circular, and its circumference about ſix miles. Few cities ever attained ſuch a height of military glory. The Spartans received their laws from Lycur⯑gus; the two chief magiſtrates had the title of kings, but were in reality ſubject to the ſenate; they were afterwards governed by five magiſtrates, called the Ephori, who were depoſed by Cleomenes, but, he being ſubdued by the Macedonians, Laconia became a province to that city.

The modern town of Miſitra, is an epiſcopal ſee, and conſiſts of four diviſions; the town, the caſtle, and two large ſuburbs. The town lies at the foot of the caſtle, and conſiſts of two ſpacious ſtreets, with ſeveral others croſſing them at right angles. The old [61] market-place is beautified with a noble fountain, and a church built out of the ruins of Minerva's temple. Here are alſo the ruins of the gallery, or portico, built in memory of the victory obtained over the Perſians, at the battle of Plateae, with ſome remains of the temples of Helen, Hercules, and Venus Armata; all built of white marble. Without the walls are ſtill to be ſeen the grove of Plane-trees, where the Spar⯑tans held their annual games and exerciſes.

Of Olympia, ſituated on the borders of the river Alpheus, ſcarce any veſtiges are to be ſeen. This place was rendered exceſſively illuſtrious in the times of antient Greece, by the power and reputation of its princes; by the oracle and temple of the Olympian Jupiter; and by the renown of the Agon, or games, in which to be victorious, was deemed the very ſum⯑mit of human felicity.

The Jupiter of Olympia, was accounted ſufficient to immortalize its maker Phidias. It was of ivory and gold, the head crowned with olive. In the right-hand was a ſtatue of victory; and in the left, a flower⯑ed ſceptre, compoſed of various metals, on which was an eagle. The ſandals were of gold, as was alſo the veſtment, which was curiouſly emboſſed with lilies and animals. The throne was gold, inlaid with ebony and ivory, and ſtudded with jewels, intermixed with [62] paintings and exquiſite figures in relievo. The image impreſſed on the ſpectators an opinion, that it was higher and wider than it really meaſured. Its magnitude was ſuch, that though the temple was very large, the artiſt ſeemed to have erred in the propor⯑tions. The god ſitting, nearly touched the ceiling with his head; and ſuggeſted an idea, that if he were to riſe up, he would deſtroy the roof. A part of the pavement before it was of black marble, incloſed in a rim of Parian or white, where they poured oil to preſerve the ivory.

Paſaunias declares, that a perſon may ſee many things wonderful to tell of, among the Greeks; but that the Olympic Agon, or games, with the Eleuſinian myſteries, partook in a ſpecial manner of the deity. The former grand exhibition was conducted with pro⯑digious ſolemnity.

From the ſilence of Homer, it has been argued, that the four great ſpectacles of games in Greece, either did not exiſt when he wrote, or were in no repute. That of Olympia, however, deduced its origin from remote antiquity, and continued to a late period, un⯑dergoing ſeveral alterations.

CHAP. XXVII. The Iſlands in Greece, forming part of, or adjoining to, the Cyclades.

THE Grecian iſlands may be divided according to the ſeas in which they lie; namely, in the Archipelago, the Mediterranean, and the parts about Candia and the Ionian ſea, as it was anciently called.

We ſhall firſt treat of the iſlands in the Archi⯑pelago, formerly called the Aegean ſea, but receiv⯑ing [64] its preſent name from the Greek, Arkos chief, and Pelagos a ſea; it being the longeſt and principal ſea in thoſe parts. This ſea ſeparates Europe from Aſia to the North and Weſt, waſhing Romania, Macedonia, and Greece; and to the Eaſt, Natolia and Aſia Minor. It is interſperſed with many large and ſmall iſlands, com⯑prized by ancient geographers, under two general names. Thoſe which form a kind of circle round Delos, are called Cyclades. i. e. the circle iſlands; but thoſe which lie farther off from Delos, and are ſcattered all over the Archipelago, they call Sporades, i. e. the ſcattered iſlands.

Delos, the centre of the Cyclades, is ſituated in twenty-five degrees Eaſt longitude, and thirty-ſeven degrees North latitude, of an oblong figure, near twice as long as it is broad, and about ſix miles in circum⯑ference. It hath the South part of Mycone on the Weſt; the channel between it and Tinos, on the North; and the iſland of Rhenia on the Eaſt. It is called little Delos, or Zdeli in the plural number, including the iſland of Rhenia. The reaſon of its being ſo ce⯑lebrated by the ancients was, that this iſland was held to be the birth-place of Apollo and Diana. The iſlands, therefore, about it, ſent thither prieſts, ſacrifices, and choirs of virgins, inſtituting great and public feſti⯑vals to their two deities. The number of their ſu⯑perſtitious Cyclades was at firſt but twelve, but after⯑wards [65] comprehended moſt of the iſlands in the Aegean ſea. Upon the deſtruction of Corinth, the wealth and trade of that city, ſeemed to be transferred hither, it being much frequented, from the ſafety of its har⯑bours, and the convenience of its ſituation, being in the centre between Europe and Aſia; but more eſpe⯑cially on account of its immunities and freedom, from cuſtoms and impoſitions. There are ſtill great heaps of ruins on this iſland, ſome of which belonged to the temple of Apollo, as appears by the trunk of his ſtatue ſtill remaining. This god has been handled ſo rudely, that they have left him neither hands, feet, nor head; but his locks hanging round his ſhoulders are ſtill to be ſeen, having marks in each curl, where apparently jewels had been ſet; his girdle alſo appeared to have been richly adorned, and on his left ſhoulder was a light mantle. The ſtatue was four times larger than life; the ſhoulders being ſix feet broad, and the reſt of the trunk proportionable. On the declivities of the hills are ſome very beautiful fragments of por⯑ticos and other ancient buildings.

The greater Delos, is ſeparated from the leſſer, by a channel about five hundred paces in breadth, and is about eighteen miles in circumference. The moun⯑tains are not very high, and afford excellent paſtu⯑rage: the vallies would produce corn and wine if they were cultivated, but this iſland, like the other Delos, [66] is entirely deſerted; except, that the inhabitants of Mycone ſend over ſhepherds with large herds of cattle, which they are frequently obliged to tranſport back to their own iſland, to preſerve them from the pirates that infeſt theſe ſeas. Tournfort relates, that he ſaw near one hundred and fifty altars among the ruins, which then made a very ſtately appearance. They were moſtly three feet and a half in height, and about three feet in diameter. The harbour of this iſland is called Port Maſtick, from the great number of maſ⯑tick trees growing near it.

Moſt of the inhabitants, are Chriſtians of the Greek church, and have magiſtrates of their own; but an officer of the Turks comes annually to collect the tribute they are obliged to pay to the Porte. A cadi alſo frequently viſits them, and holds a court in the iſland, that thoſe who may have any diſputes may bring their cauſes before him to decide; and the Greeks, it ſeems, are frequently ſo ridiculous as to come before this tribunal, in preference to ſubmitting their cauſes to be decided by their own magiſtrates. There are no leſs than fifty Greek churches in this iſland, with ſeveral monaſteries and a nunnery. The convents of this iſland, however, are moſtly deſerted, [68] the people here not appearing very fond of a monaſ⯑tic life.

The iſland of Naxia or Naxos, lies fifty miles to the South of Mycone, and eight miles Eaſt of Paros; it is of an oval form, and nearly an hundred miles in circumference. There is but one town which lies on the South-ſide of the iſland, and about forty villages, inhabited by Greek and Latin Chriſtians, of whom the former are moſt numerous. The prejudices which the Greeks and Latin Chriſtians are ſcarce to be conceived; the Turks, however, make no diſtinc⯑tion between them. On the arrival of the ſmalleſt Turkiſh galliot, the Chriſtians dare not appear with⯑out a red cloth upon their head, like the meaneſt galley ſlave: but, as ſoon as the Turks are gone, the Naxian nobility reſume their former pride and con⯑ſequence, covered with their velvet caps, and diſcourſ⯑ing of nothing but their families and pedigrees. The ladies are no leſs vain than the men, and are to be ſeen returning from the country after the vintage, with a train of thirty or forty females, ſome mounted on aſſes, and others on foot; one carrying a pair of ſtockings, another a towel, a third a diſh; and there the ladies wardrobe and furniture is expoſed to public view. She, herſelf, makes her entrance into the city at the head of this cavalcade, whilſt the huſband brings up the rear. The Naxian nobility remain, for the [69] moſt part, at their country houſes, inviting one ano⯑ther but ſeldom, and occupying themſelves in hunt⯑ing and other rural diverſions. The villages are not very populous, there not being above eight thouſand inhabitants in the iſland: they have, however, two archbiſhops, one of the Romiſh, and the other of the Greek church. The capuchins have a convent in Naxia, and apply themſelves with great zeal to make proſelytes from among the Greeks; for, as to con⯑victing the Mahometans, there is no inſtance of their attempting to convert any Muſſulman to chriſtianity, ſo ſevere is the puniſhment inflicted by the Turks, on thoſe who endeavour to make proſelytes among them. The Greek archbiſhop has a handſome revenue, and the iſlands of Paros and Antiparos, are within his juriſ⯑diction.

The people here, elect their own governors as in moſt of the other iſlands, but are ſometimes viſited by a Cadi, to whom they may appeal as the laſt re⯑ſource. They are alſo annually viſited by an officer to collect the taxes, which amount to ten thouſand crowns a year and upwards. The meaneſt Turkiſh officer, who comes on the iſland but occaſionally, is in a manner governor, whilſt he remains there, and will order whom he pleaſes to undergo the baſtinado. At theſe times, all the controverſies of the iſlanders, about their quality and precedence, ſeem to vaniſh. [70] Every one officiouſly makes his court to the haughty Turk, and endeavours to inſinuate himſelf into his favour. The common people ſeem to lead as merry, and as thoughtleſs lives here, as in other iſlands: they derive themſelves from Bacchus, and have plenty of good wine; and if they are ſlaves, they are the merrieſt in Europe.

Among their antiquities is ſtill ſtanding a beautiful marble gate, in the midſt of a heap of magnificent ruins, upon a rock in the ſea, at a ſmall diſtance from the caſtle. This is ſaid to have been the palace of Bacchus; but Tournfort is of, opinion, they are the remains of a temple dedicated to that god. Dia, the higheſt mountain in the iſland, which ſignifies the mountain of Jupiter, formerly gave name to the iſland. Towards the baſe, on a rough block of marble, is an inſcription, ſignifying that this was the mountain of Jupiter, the preſerver of flocks; and a grotto is ſhewn to ſtrangers, where it is pretended the Bacchants celebrated their orgies.

About ſix or ſeven miles to the weſt of Naxia, is the iſland of Paros, which is about forty miles in circumference. It is famous for its extraordinary white marble, and had alſo moſt excellent artiſts for working it. Thoſe celebrated antiques called the chronicles of Paros, are marble, having Greek in⯑ſcriptions [71] performed on this iſland, and bought in the year 1627, by Thomas Howard, earl of Arundel; who in 1667, made a preſent of them to the uni⯑verſity of Oxford; and they are now called the Arun⯑delian, or Oxonian marbles. The inſcription is the moſt authentic piece of ancient chronology, be⯑ing made two hundred and ſixty-four years before the Chriſtian aera, and contains a ſpace of above three hundred years.

They contain the moſt remarkable Greek epochs, from the reign of Cecrops, who was the founder of the Athenian monarchy, to Diogenes the Archon; and it is from this monument we became acquainted with the foundation of the moſt famous cities in Greece, and are informed when their greateſt men flouriſhed.

The town of Parichia ſeems to ſtand on the ruins of the ancient Paros, the walks and houſes being de⯑corated with ſeveral fine marble remains of that city, beſides the monuments in the adjacent country. The panagia, or Madonia, without the city, is both the largeſt and moſt ſplendid church in the Archipelago. In this iſland, beſides a great number of churches and chapels, are ſeveral conſiderable villages. A large fleet may lie conveniently and ſecurely in the harbour of St. Maria, but the common anchoring [72] place for the Turkiſh navy is Drio, on the weſt ſide of the iſland.

Antiparos, about a mile from Paros, is a flat rock, about ſixteen miles in circumference covered in ſome places with a ſtratum of vegetable earth, which producs corn enough for about ſixty or eighty families, who inhabit a ſmall village about a mile from the ſea; there is very little in this iſland de⯑ſerving notice, except a very remarkable grotto, about forty fathoms in height, and fifty in breadth; the roof forms an arch embelliſhed with fret-work, and in ſome places there are bunches of grapes, feſ⯑toons, &c. of a ſurpriſing length, or ſomething reſembling; on the right and left are formed ſeveral little cloſets or cabinets; and among other things there is a large pavilion, formed by productions, ſo exactly repreſenting the roots, branches and heads of cauliflowers, as if nature intended to ſhew how ſhe operates in the vegetation of ſtone. All theſe figures are of white marble, tranſparent and cryſta⯑lized, and many of them covered with a white back, which if ſtruck againſt, ſounds like copper. There are alſo ſeveral columns of marble, planted like trunks of trees, on the tuft of a little rock; theſe ſtones of marble certainly vegetate, for not a ſingle drop of water ever falls into the place, and if it did, [73] it is not conceivable how a few drops falling from a height of twenty-five or thirty fathoms, ſhould form cylindrical pieces, terminating like round caps.

Adjoining to Paros, is Santorini, or St. Erini. It is eight miles in length, and as much in breadth, and almoſt covered with pumice-ſtone, whence the ſoil in general muſt be dry and barren; it is however greatly improved by the induſtry of the inhabitants, who have turned it into a garden. It affords a great deal of barley, plenty of cotton, and large quantities of wine; in which, and their cotton manufactures, their trade conſiſts. Fruit is ſcarce, except figs, and they have neither oil nor wood. They kill their beeves but once a year, and then they put the fleſh in pickle, which in time makes it very hard. The inhabitants are all Greeks, and about ten thouſand in number. Pyrgos is the capital town. They have but one ſpring in the iſland, which obliges them to preſerve the rain-water in ciſterns.

Acroteri, adjoining to the above, is an iſland much talked of in natural hiſtory. It appears to be only a pumice-ſtone incruſted with a fertile earth; and according to the accounts of the ancients, roſe in a violent earthquake out of the ſea, as a volcano. The ſame origin had four other iſlands near Santorini, and the ſea here is of ſuch a depth, as not to be fa⯑thomed [74] by any ſounding-line. The firſt of theſe iſlands roſe out of the ſea, after a violent earthquake, in the year 906, before the birth of Chriſt; and in the beginning of the eighth century, a new iſland ſuddenly appeared, with a terrible exploſion, which ſhook all the neighbouring iſlands, and adhered to the former iſland, which thereby became conſiderably enlarged: at the ſame time ſhowers of pumice-ſtones were caſt up to a vaſt diſtance on all ſides. The ſecond iſland, which lies a little without the harbour of Santorini, ſprung from the ſea, in the firſt cen⯑tury after the Chriſtian aera. In the year 1573, a ſudden fire burſt out of the ſea, and ſoon produced a new iſland, to which was given the name of the 'ſmall Burnt iſland.' In the years 1707 and 1708, a fourth iſland roſe like a volcano, attended with an eruption of fire, concuſſions, a craſh like the loudeſt thunder, and a noiſome ſmoke, and has been gra⯑dually increaſed by additional rocks.

Cytheria, a ſmall rocky iſland between Candia and the Morea, is remarkable for nothing, but hav⯑ing been attributed by the Poets to be the birth-place of Venus, and of Helen, whoſe enlévement by Paris, occaſioned the ſiege of Troy.

Melos, ſituated likewiſe in the Archipelago, be⯑tween Candia and the Morea, but more to the [75] North, is of conſiderable extent, and ſaid to contain about twenty thouſand inhabitants. This iſland is one hollow ſpungy rock, which the ſalt water enters by a great number of ſubterraneous paſſages; and, mixing with the ſulphur which abounds here, occaſions almoſt continual fires. The hollow rock of Melos, is a kind of natural ſtone, gently warming the ſuper⯑fices of the earth in moſt places, and thereby cauſing it to produce the choiceſt fruits, particularly grapes, figs, and melons, the beſt in the Archipelago; ſo fer⯑tile is the ſoil, that it never lies fallow; one year it produces wheat, another barley; a third, peaſe and beans, melons, &c. Their fields are like ſo many gardens, ſeparated from each other by ſtone walls. For eatables, beſides butcher's meat, they have fowl, fiſh, and game in great plenty. Though they live in a ſickly unwholeſome air, and upon the ſurface of a burning lake, as it were, which they may expect every day ſhould break out and deſtroy them, and their country; they are as merry as Greeks, uſed formerly to be, and indulge in the good things they thus abun⯑dantly poſſeſs; neither the ſickneſs, the Turkiſh tyranny, nor burning caverns in the bowels of the iſland, can digeſt the ſpirits of the merry Meliotes. The inhabitants of Melos are generally ſeafaring men, and ſerve as pilots to ſhips which ſail in the Archi⯑pelago. The chaſtity of their women is equal to that of the ladies of ſome other ſea-ports. Tournfort [76] ſays, they are arrant coquets, and uſe the powder of a ſea-plant to give a ruddineſs to their complexion; but it ſoon deſtroys their ſkin and ſpoils their beauty. They wear drawers like the reſts of the females in the Levant, which ſeem a very neceſſary part of their dreſs, their petticoats ſcarce reaching to their knees.

There are two Turkiſh magiſtrates in the iſland, the Cadi, and the Waivode; the one a civil, and the other a military officer; but their principal employ ſeems to be, to take care that the Sultan is not de⯑frauded of his duties, and to extort as much as they can from the poor Greeks, to fill their own pockets. The Greeks have here, as in the other iſlands, the pri⯑vilege of electing their own magiſtrates, who decide all controverſies among them, though ſometimes they are ſo indiſcreet as to appeal to the Cadi, and make an infidel their judge.

The modern name of this iſland, ſays Savary, is Milo or Mile. Anciently it had a town of the ſame name built by the Phenicians. That maritime people, attracted by the beauty of the port, undoubtedly made it an emporium of their commerce. In early anti⯑quity, this iſland enjoyed perfect freedom. The Athe⯑nians, unable to bring the people of Melos to declare in their favour in the Peloponneſian war, made a de⯑ſcent upon their coaſts, and laid all waſte before them [77] with fire and ſword. Twice did they fail in their en⯑terprize, but returning with more numerous forces, they laid ſiege to Melos, and having reduced the be⯑ſieged to ſurrender at diſcretion, according to Strabo, put to the ſword every man capable of bearing arms. They ſpared only the women and children, whom they carried into captivity. This atrocious action makes us bluſh for humanity, and diſhonours the Athenian name. But war was then carried on with a barbarity of which we have now no example. Re⯑publics know not how to pardon, and always carry their vengeance to exceſs. Lyſander, the Lacedae⯑monian general, having in his turn ſubdued the Athe⯑nians, obliged them to recal the colony they had ſent to Melos, and reſtored to the iſland the wretched re⯑mains of its inhabitants.

The iſland loſt its liberty, when the Romans aſpir⯑ing to the empire of the world, conquered the whole Archipelago. In the partition of that monarchy it fell to the Eaſtern emperors; was afterwards govern⯑ed by its own dukes, and finally was conquered by Solyman II. Since that period, it has groaned be⯑neath Ottoman deſpotiſm, and is completely deprived of its importance.

Tournfort, ſays Savary, who viſited this, iſland in 1700, gives a delightful deſcription of it. The earth, [78] conſtantly heated by ſubterraneous fires, produces, almoſt without intermiſſion, wheat, barley, cotton, exquiſite wines, and delicious melons. S. Elic, the moſt beautiful monaſtery in the iſland, and ſituated on the higheſt ground, is ſurrounded by cedars, and orange, lemon, and fig-trees. The gardens are water⯑ed by copious ſtreams. Olive-trees, which are rare in other parts, are very numerous round this monaſ⯑tery, and the adjoining vineyards, furniſh excellent wine. In a word, all the productions of the iſland are of incomparable excellence. Its partridges, quails, kids, and lambs, are in high eſtimation, yet extremely cheap.

Could Tournfort, adds Savary, return to Milo, he would no longer find the beauteous iſle he has deſcrib⯑ed. He would ſtill ſee the feathered alum with ſilver threads, ſuſpended from the roofs of caverns, frag⯑ments of pure ſulphur filling the crevices of the rocks; numerous mineral ſprings, hot baths, and the ſame fires which in his time heated the boſom of the earth, and rendered it ſo fertile. But, inſtead of the many thouſand Greeks paying the capitation, he would now find, on a ſurface of eighteen leagues in circum⯑ference, only about ſeven hundred inhabitants. He would ſigh to behold the fineſt parts of the country without cultivation, and fertile vallies changed into moraſſes. Milo has aſſumed a very different appear⯑ance [79] within the courſe of the laſt fifty years. The plague every where propagated by the Turks, has cut off the greateſt part of its inhabitants; and the deteſta⯑ble government of the Porte, and the oppreſſions of the Captain Pacha, have completed its deſtruction. At preſent, the want of labourers prevents their giving a free courſe to the water; which, ſtagnating in the valleys, turns fetid, and infects the air with putrid ex⯑halations. The ſalt marſhes, which have multiplied for want of care, have produced the ſame effect. If to their inconveniencies the ſulphureous vapours, which ariſe on every ſide, are added, it will not be ſurpriſing, that the inhabitants of Mile are tormented with violent fevers during three quarters of the year. Nay, poſſibly, they will be under the neceſſity of totally abandoning their country. Their complexions are univerſally of a yellow, pale, and deadly hue; nor is the look of health to be found in any one of them. The prudent traveller ſhould take care to make but a ſhort ſtay in this unhealthy country, if he would not expoſe himſelf to a fever. Only to ſleep a ſingle night in the iſland, nay, even to paſs a day there, is ſometimes ſufficient to contract that di⯑ſeaſe.

An enlightened government, ſays the above author, might remove theſe calamities which have ſo depo⯑pulated Melos. Its firſt care ought to be, to eſta⯑bliſh [80] a Lazaretto, and prevent the approach of in⯑fected veſſels. Canals ſhould then be cut to drain the marſhes, from which ariſe peſtiferous exhalations. The iſland would re-people, for the ſulphureous va⯑pours are not what moſt render it deſolate; it pro⯑duced them equally in the time of the ancients, yet it was extremely populous. To the deſcription, therefore, of the Turkiſh government, and its deteſta⯑ble politics, muſt we attribute the deſtruction of the iſland of Melos. Let me not be accuſed, ſays Savary, of painting the Turks in colours blacker than they deſerve. I have travelled through their empire, I have ſeen the injuries of every kind which they have done to the ſciences, the arts, and the human race; I ſee them carrying the plague, from iſland to iſland, from country to country, without ſuffering their eyes to be opened by the example of every other nation; and ſhall I not raiſe my voice againſt the abominable indifference of this barbarous people! Shall I not inveigh againſt their deſtructive fataliſm, and endea⯑vour to find words ſufficiently forcible to paint the crimes and horrors of their government; the enemy of the human ſpecies, which has deſtroyed more men by its odious tyranny, than ever fell by the ſword of the moſt cruel conqueror! At the ſight of theſe me⯑lancholy ſpectacles, my heart groans, and is filled with indignation; my blood boils in my veins, and I could wiſh to excite all Europe to combine againſt theſe [81] Turks, who, deſcending from the mountains of Arme⯑nia, have cruſhed the nations in their paſſage, and waded through rivers of blood to the throne of Con⯑ſtantinople. Nor have the beautiful countries they inhabit, been able to ſoften the ferocity of their cha⯑racter. Power is their law, and juſtice their ſabre.

Adjoining to Melos, is the little iſland of Argen⯑tiera, formerly famous for its ſilver mines. The ſoil is extremely dry, and deſtitute of ſprings; nor is there any water but what is collected in ciſterns, or brought from Melos; the hills, vales, and the whole country ſtript of trees, do not offer a ſingle ſhade from the ſun. The Venetians, during their war with the Turks, cut down all the olive-trees, and did irreparable da⯑mage to the iſland; nor do the preſent inhabitants dare to make freſh plantations, leſt they ſhould draw on themſelves heavier impoſitions.

Argentiera preſents nothing but rocky hills, deſti⯑tute of verdure, and vallies producing worthleſs ſhrubs, and thorny thickets. The vales are generally cover⯑ed with a white and fat clay, called by the ancients Terra Cimolia, (Fuller's earth,) and which the inha⯑bitants employ inſtead of ſoap, to waſh their linen. This barren ſoil ſeems but ill adapted to agriculture; yet the induſtrious iſlanders make it produce them a ſubſiſtence. They ſow barley and wheat in the be⯑ginning [82] of autumn, which is the rainy ſeaſon, and reap in March. Their vineyards on the hill-ſides, fur⯑niſh them with fruit only for the table. They pro⯑cure their wines from Santorini, Milo, and other iſlands of the Archipelago. They rear poultry and flocks of goats and ſheep, the fleſh of which is ex⯑cellent. The country affords them quails, hares, and partridges in abundance. The women knit cotton ſtockings, and the men employ themſelves in fiſhing and navigation. Excellent fiſh are taken round the iſland, eſpecially the Roujet, which is very delicate eating.

The little tribe which inhabits Argentiera, is com⯑poſed of about five hundred perſons. Their enjoy⯑ments are not many, but thanks to their induſtry, they want none of the neceſſaries of life. This little iſland does not groan under the immediate oppreſſions of the officers of the Porte; here are no Agas nor Cadis. The Turks would not venture to reſide here, as there is no fort to prevent the Malteſe from mak⯑ing them priſoners, whoſe privateers come hither, from time to time, to ſpend in feaſts, entertainments, and pleaſures of every kind, the money they have taken from the Mahometans. This is a tribute they pay to the pretty women of Argentiera. In a word, the Greeks who inhabit this rock would be happy, were the Captain Pacha but to forget them in the [83] annual contributions he levies, frequently with bar⯑barity, on the iſlands of the Archipelago.

The dreſs of the Greek women of Argentiera, is, in ſome particulars, a little whimſical. In France and England, a neat leg and ſmall foot are in high eſtima⯑tion, but the belles of Argentiera are of a different opinion; they ſwell out their legs by wearing ſeveral pair of ſtockings, and appear as if they were booted, which ſtrange kind of ornament they conſider as an eſſential part of dreſs; and leſt it ſhould be loſt to the eye their garments do not deſcend above two inches below the knee. Theſe too are ſo contrived, as abſolutely to ſpoil their ſhape, and render it im⯑poſſible to form any idea of the beautiful proportions with which they were formed by nature. In other reſpects they are cheerful, lively, and handſome. If it be repreſented to them, that they diſguiſe by ſuch prepoſterous ornaments, ſome of the lovelieſt of their charms, their anſwer is, "Our grandmother did ſo before us; and we do but follow their cuſtom."

Thermia lies to the North-eaſt of Melos; it re⯑ceives its name from the hot-baths which are in the iſland. This iſland is not ſo mountainous as many others, and the ſoil being well cultivated, yields plenty of barley, wine, and figs; but wheat and oil are very ſcarce. It is computed there are about ſix thouſand [84] inhabitants in the iſland; they have a Greek biſhop reſiding in the city of Thermia, the capital, in which there are fifteen or ſixteen churches, and ſeveral con⯑vents. There are a number of hot ſprings in this iſland; the ancient baths were ſituated in the centre of a valley, the fragments of which are ſtill remaining. On the iſland are ſtill viſible, the ruins of two cities; one of which on the South coaſt, muſt have been of extraordinary ſplendor.

A few miles to the Weſt of Thermia, lies Zia or Ceos. In this iſland are many remains of antiquity. It is about fifty miles round. Carthea is now the only city remaining; it is ſituated on the ſide of a hill, and the flat roofed houſes, riſing gradually, form a kind of theatre; the roofs of the houſes are the only ſtreets there are to walk in. The valley near the town, contains innumerable pieces of broken columns, or pedeſtals. The firſt will admit the largeſt veſſels. The ruins of the city of Ioulis, occupy an entire mountain. An ancient temple is ſtill to be ſeen; the columns of which, have their ſhafts half plain and half fluted. From this temple, there is a deſcent from the ſea-ſhore, by a noble marble ſtair-caſe; at the foot, is the ſtatue of a woman without arms or head, but the drapery exquiſitely fine; it is ſuppoſed to be the goddeſs of Nemeſis. In this iſland likewiſe, are the remains of a road paved with flat ſtones, ex⯑tending [85] three miles in length, and ſuppoſed to have been made, when Greece was in its flouriſhing ſtate. It is ſaid, that this country having formerly been very populous, a law was enacted, if any perſon lived above ſixty years, that it ſhould be lawful to poiſon him, or put him to death by any other means. And it is ſaid, the natives had ſuch an indifference for life, that they very chearfully reſigned it.

Syra is another ſmall iſland to the Eaſt of Zia. The principal city is built round the ſides of a little ſteep hill in the form of a pyramid, at the diſtance of a mile from the port, where ſtood the ancient Syros. In this iſland, the Romiſh clergy boaſt of a great ſupe⯑riority in numbers, over thoſe of the Greek commu⯑nion. The people of this iſland are alſo ſaid to be of a character very different from that of their neigh⯑bours; being perſons of ſtrict piety and honeſty, as well as diligence, and improving their manufactures to the utmoſt.

Andros lies fifty miles North-eaſt of Zia, and is in circumference about an hundred miles; its length, however, is much greater than the breadth. The principal town is ſituated near the ſea, and called the port of the lower caſtle; its ancient monuments ſhew it was built on the ruins of ſome magnificent city; though nothing can be more deſpicable than the pre⯑ſent [86] buildings, conſidering the materials of which they are conſtructed. The dreſs of the women of this iſland, like that of the other iſlands, is not very be⯑coming; their petticoats ſcarce reaching to their knees, and their ſhifts coming down ſtill lower; they generally wrap themſelves up in five or ſix gowns, and wear large rolls of cloth about their waiſts like far⯑thingales. The ſleeves of their gowns are ſo very ample, that they reach almoſt to the ground: on their legs they wear white cloth ſtockings, with ſlippers in⯑ſtead of ſhoes for their feet: a piece of linen is wrap⯑ped round their heads, which likewiſe covers their breaſts. The uſual garb of the men, is a veſt and a red cap; and inſtead of ſhoes, they wear pumps, or ſlippers, a cuſtom very prevalent in the Eaſt.

This is one of the moſt fertile iſlands in the Archi⯑pelago, yielding great plenty of wine, oil, and barley, with ſome wheat; but their principal riches conſiſt in ſilk. Their mountains are covered with the arbu⯑tu [...]-trees, from which they diſtil a ſpirit, as they do from their mulberries.

On the ruins of the ancient Paleopolis, ſituated on the brow of a hill near the ſea, are ſeen the fragments of a ſolid wall, with columns, chapitres, baſes, and inſcriptions, mentioning the ſenate and people of Andros, and the prieſts of Bacchus. The trunks of [87] ſeveral ſtatues likewiſe beſpeak the hand of ſome maſterly engraver; but the different members have been mutilated by the Turks, who have an utter aver⯑ſion to images. Near the temple of Bacchus was a fountain; which, according to tradition, on certain days, every year flowed with wine inſtead of water.

Tine, or Tinos, lies about a mile to the South-eaſt of Andros. This iſland is about ſixty miles in circum⯑ference; it is well watered, and produces great quan⯑tities of corn, wine, and fruit; and particularly ſilk, of which the inhabitants make ſtockings and gloves. They dreſs here in a more decent ſtile than that of the other iſlands, following the Venetian faſhions: this iſland having been longer under the dominion of the Venetians than any other in the Archipelago. From the caſtle, is a noble proſpect of the adjacent iſles.

CHAP. XXVIII. Other Iſlands of the Archipelago.

HAVING now taken a curſory view of thoſe iſlands, which either make part, or are adjoin⯑ing to the Cyclades, we propoſe to treat of the other [88] iſlands in the Archipelago; moſt of which, either lie near, or are conſidered, by many geographers, as be⯑longing to the Aſiatic coaſt, Negropont, and one or two others excepted.

Stalimene, anciently Lemnos, is an iſland in the North part of the Archipelago, of a quadrangular figure, each ſide being from five and twenty, to thirty miles in length; and is equally diſtant from the coaſts of Romania, Natolia, and Macedonia. The prin⯑cipal ſource of wealth in this iſland, is a mineral earth, called Terra Lemnia, which is ſaid to be an excellent medicine for healing wounds, expelling poiſons, ſtop⯑ping dyſenteries, &c. and a great preſervative againſt infection. It is made up in little bags, and ſealed by the Turkiſh officers; after which, it is permitted to be vended and exported.

The Greeks begin to collect it on the 6th of Auguſt. with much ſuperſtitious ceremony. There is only one hill which produces it; the ſurface of the ground being dug up, they eaſily find the vein, reſembling earth caſt up by worms; after as much being taken up as the prieſts approve and put into bags, the ground is covered over as before, and ſome bags of this earth are ſent as preſents to the Grand Signior, and the reſt ſold to the foreign merchants by the Sanjiac, or his deputies. The inhabitants [89] keeping this earth in their houſes without his per⯑miſſion, are puniſhed with death.

When the Venetians poſſeſſed this iſland, there were between forty and fifty towns and villages upon it, and the iſland was well inhabited, but at preſent it is very thinly peopled. It was upon this iſland that the poets feign Vulcan to have fallen, when kicked out of Paradiſe by Juno, for his deformity; and that being lamed in his fall, he was called Lemnius, and worſhipped by the people of the iſland as a decrepid deity.

The iſland Tenedos, which lies between Lemnos and the continent of Aſia, is chiefly rock, but fertile. It was anciently reckoned about ten miles in circum⯑ference. Its poſition near the mouth of the Helle⯑pont, has given it importance in all ages; veſſels bound towards Conſtantinople finding ſhelter in its port, or ſafe anchorage in the road, during the Eteſian winds, and in foul weather. The emperor Juſtinian, erected a magazine, to receive the cargoes of the corn-ſhips from Alexandria, when detained there. This building was two hundred and eighty feet long, ninety broad, and very lofty. The voyage from Egypt was rendered leſs precarious, and the grain preſerved, until it could be tranſported to the ca⯑pital. Afterwards, during the troubles of the Greek [90] empire, Tenedos experienced a variety of fortunes. The pirates, which infeſted theſe ſeas, made it for many years their place of rendezvous; and Othman ſeized it in 1302, procured veſſels, and from thence ſubdued the other iſlands of the Archipelago.

The port of Tenedos has been incloſed in a mole, of which no part appears above water, but looſe ſtones are piled on the foundations to break the waves. The baſon is encompaſſed by a ridge of the moun⯑tain. On the South-ſide is a row of wind-mills, and a ſmall fort; and on the oppoſite, a caſtle by the ſhore. The houſes, which are numerous, ſtand at the foot, or on the ſlope of an acclivity; with a flat between them and the ſea, formed partly by ſoil waſhed down from above. They reckon ſix hundred Turkiſh, and three hundred Greek families. The church belong⯑ing to the latter, is decent.

We found here but few remains of antiquity, ſays Chandler, worthy notice. We perceived on our land⯑ing, a large and entire Sarcophagus, or ſtone coffin, ſerving as a fountain; the top ſtone, or lid, being per⯑forated to admit a current of water, which ſupplies the vent below; and on one ſide is an inſcription. Near this was part of a fluted column, converted into a mortar for bruiſing corn; and in a ſhop was a remnant of teſſellated pavement then recently diſco⯑vered. [91] In the ſtreets, the walls and burying grounds, were pieces of marble, and fragments of pillars, with a few inſcriptions.

In the evening, this being Sunday, and a feſtival, we were much amuſed with ſeeing the Greeks, who were ſinging and dancing, in ſeveral companies, to muſic, near the town; while their women were ſitting in groups, on the roofs of the houſes, which are flat, as ſpectators; at the ſame time enjoying the ſoft air and ſerene ſky.

We were lodged much to our ſatisfaction in a large room, with a raiſed floor matted, in which we ſlept in our clothes, in company with two Jews and ſeveral Greeks; a cool breeze entering all night at the latticed windows, and ſweetening our repoſe.

In theſe countries, on account of the heat, it is uſual to riſe with the dawn. About day-break, we received from the French conſul, a Greek, with a reſpectable beard, a preſent of grapes, the cluſters large and rich, with other fruits, all freſh gathered. We had beſides, bread and coffee for breakfaſt, and good wines, particularly one ſort, of an exquiſite flavour, called Muſcadell. The iſland is deſervedly famous for the ſpecies of wine which produces this delicious liquor.

[92]Mitylene, anciently Leſbos, ſituated a few leagues from Elca, in Leſſer Aſia, is of conſiderable extent, and though ſome part is mountainous and barren, it has many fruitful plains, which produce plenty of corn. The chief town is Caſtro, anciently Mity⯑lene, having a ſtrong garriſon to protect the iſland againſt the pyrates, which infeſt very much theſe ſeas. In this iſland are ſaid to be upwards of a hundred villages. It has given birth to, and been the reſidence of, ſome of the greateſt men of antiquity. Theophraſtus, and Phanios, diſciples of Ariſtotle, were natives of this iſland. The famous Arion, alſo was born here; whoſe ſkill in muſic charmed the Dol⯑phins, ſo that they carried him ſafe to the ſhore. Epicurus read lectures at Mitylene, and Ariſtotle re⯑ſided there for many years. Though few iſlands indeed have produced men of greater genius, yet all their grave lectures it ſeems could not reform their morals; it being a proverb in Greece, when ſpeak⯑ing of a profligate fellow, to ſay, he lived like a Leſbian.

In this iſland there ſtill ſubſiſts two very ſingular inſtitutions. The firſt is, that all eſtates, both real and perſonal, deſcend to the eldeſt daughters; whereby all the males, and the younger children of the female line are diſinherited. This cuſtom is of very ancient date, and is ſaid to have been conſented [93] to by the males, out of love to their ſiſters, and to procure better eſtabliſhments for them. The Myty⯑lenians, ſays Guys, informed me, that the men would have no difficulty in getting their right of inheritance reſtored, if they choſe to claim the benefit of the Turkiſh law, which admits the children of both ſexes to an equal ſhare in the parents fortune. But the man, who ſhould attempt to promote his intereſt by an appeal to a foreign power, would for ever ap⯑pear infamous in the eyes of his countrymen.

The other is, that in a ſmall town, about three days journey from the capital, every ſtranger, upon his arrival, is compelled to marry one of the women; even though his ſtay ſhould be for a night only. They generally preſent a maiden to him, whom he muſt abſolutely eſpouſe. Or, if he ſhould prove to be a man of great property or importance, ſeveral females are preſented, and he has the ſelection of one of them. Travellers of inferior rank have no choice, but muſt accept the lady offered to them; who, in that caſe, is generally the oldeſt and plaineſt in the diſtrict. A prieſt then appears, who performs the marriage ceremonies with great ſolemnity; a nuptial feaſt is prepared; and the new married couple paſs the night together. The huſband may, if he pleaſes, depart the next morning. If he has any money, or valuable effects, and chuſes to make his [94] ephemeral wife a preſent, it is received, and indeed expected. But if he ſhould not, he may ſtill pro⯑proceed upon his journey without moleſtation. The lady thinks herſelf ſufficiently obliged to him, for having delivered her from the reproach of virginity; which it is ignominious either to retain, or even to ſurrender to a Mitylenian. The preſervation of the lady's honour depends upon her being firſt married to a ſtranger. It is of no conſequence whether he re⯑mains with her, or ever returns. At the expiration of a year, ſhe may contract a new marriage with any man that preſents himſelf; and ſhould the for⯑mer huſband appear, he would have no legal claim whatever upon account of his previous marriage. The firſt is, that a woman cannot marry to advantage, until ſhe has had intercourſe with a ſtranger. This cuſtom is ſaid to be of moſt ancient date, and the only alteration the teachers of the Chriſtian religion have been able to effect is, that the cohabitation ſhall be preceded by a marriage according to the forms of the church now eſtabliſhed there. By this compro⯑miſe, the prieſt, the bride, and all parties quiet the ſcruples of their conſcience.

The iſland Chios, now Scio, is by Strabo reckoned one hundred and twelve miles and an half in cir⯑cuit; and about fifty miles from the iſland Mitylene. The principal mountain, called anciently Pelinaeus, [95] preſents to view a long lofty range of bare rocks, re⯑flecting the ſun; but the receſſes at its feet, are dili⯑gently cultivated, and reward the huſbandman by their rich produce. The ſlopes are clothed with rich vines. The groves of lemon, orange, and citron trees, regularly planted, at once perfume the air with the odour of their bloſſoms, and delight the eye with their golden fruit. Myrtles and jeſſamines are interſperſed, with olive and palm-trees, and cypreſſes. Amid theſe, the tall minarets riſe, and white houſes glitter, dazzling the beholder.

Scio ſhared in the calamities which attended the deſtruction of the Greek empire. In the year 1093, when robbers and pirates were in poſſeſſion of ſeveral conſiderable places; Trachas, a Turkiſh malecontent, took the city. In 1306, this was one of the iſlands which ſuffered from the exactions of the Grand Duke Roger, general of the Roman armies. The city was then ſeized by the Turks, who came before it with thirty ſhips, and put the inhabitants to the ſword. In 1346, the Genoeſe took the city, and kept in poſſeſſion of Scio about 240 years. They were de⯑prived of it by the Turks, in 1566, but the Chiotes in general, were ſtill indulged with numerous and ex⯑traordinary privileges. They conſiſted of two par⯑ties, differing in their religious tenets; one of the Greek perſuaſion, which acknowledges the patriarch [96] of Conſtantinople as their head; the other of the Latin or papiſts, which enjoyed a free toleration under the Turks, their prieſts celebrating maſs as in Chriſtendom, bearing the ſacrament to the ſick, going in ſolemn proceſſion, habited, beneath ca⯑nopies, with cenſors in their hands, to the year 1694. The Venetians then attacked and took the caſtle, but afterwards abandoned it on a defeat of their fleets. The Latins, who had aſſiſted them, dreading the puniſhment which their ingratitude de⯑ſerved, fled, with their families and the biſhop, and ſettled in the Morea. The Turks ſeized the churches, aboliſhed the Genoeſe dreſs, and impoſed on their vaſſals badges of their ſubjection; obliging them, among other articles, to alight from their horſes at the city gates, and at the approach of any, even the meaneſt, Muſſulman.

The beautiful Greek girls are the moſt ſtriking ornaments of Scio. Many of theſe were ſitting at the doors and windows, twiſting cotton or ſilk, or employed in ſpinning, or needle-work, and accoſted us with familiarity, bidding us welcome as we paſſed. The ſtreets on Sundays and holidays are filled with them in groups. They wear ſhort petticoats, reach⯑ing only to their knees, with white ſilk or cotton hoſe. Their head-dreſs, which is peculiar to the iſland, is a kind of turban, the linen ſo white and thin, it ſeemed to be ſnow. Their ſlippers are chiefly yellow, with a knot of red fringe at the heel. Some wore them faſtened with a thong. Their gar⯑ments were of various colours; and their whole ap⯑pearance ſo fantaſtic and lively, as to afford us much entertainment. [See the plate, which exhibits the dreſs of the females of Scio, Naxos, and Mity⯑lene.] The Turks inhabit a ſeparate quarter, and their women are concealed.

We returned to the ſhip at night, ſays Chandler, the Dragoman and Chiote lighting us with long paper lanthorns, to the boat, which waited at the beach. A great number of ghaunt dogs were collected by [98] the ſhambles, which are at the outſkirts of the town. They barked furiouſly at us, but were chid and re⯑pelled by our guides, whoſe language they under⯑ſtood. The public, we are told, maintains them; and they aſſemble when all is quiet. It is obſervable, that theſe animals were of old a like nuiſance, being the Lemures of the ancients, who uſed to pacify them with food. The Arcadians in particular were accuſtomed to carry bread from their table, on ac⯑count of the nightly terrors, or the dogs, which they expected to aſſail them in the ſtreets.

Proſperity is leſs friendly to antiquity, than deſer⯑tion and depopulation. We ſaw here no ſtadium, theatre, or odeum; but ſo illuſtrious a city, with a marble quarry near it, could not be deſtitute of thoſe neceſſary ſtructures, and perhaps ſome traces might be diſcovered about the hills of the Acropolis. A few bas-reliefs and marble, are fixed in the walls, and over the gate-ways of the houſes. We found by the ſea-ſide, near the town, three ſtones with in⯑ſcriptions, which had been brought for ballaſt, from the continent of Aſia. The Chiote, our attendant, was vociferous in his enquiries, to little purpoſe. We were more than once deſired to look at a Ge⯑noeſe coat of arms for a piece of ancient ſculpture, and a date in modern Greek for an old inſcription.

[99]The moſt curious remain is, that which without reaſon has been named, The School of Homer. It is on the coaſt, at ſome diſtance from the city, north⯑ward, and appears to have been an open temple of Cybele, formed on the top of a rock. The ſhape is oval, and in the centre is the image of the goddeſs, the head and an arm wanting. She is repreſented as uſual, ſitting. The chair has a lion carved on each ſide, and on the back. The area is bounded by a low ruin or ſeat, and about five yards over. The whole is hewn out of the mountain, is rude, and in⯑diſtinct; and probably of the moſt remote antiquity.

The wines of Scio have been celebrated as aiding digeſtion, as nutritious and pleaſant. They were much eſteemed by the Romans. Hortenſius hoarded them; and Caeſar, who was as generous as magni⯑ficent, diſpenſed them freely to the people at his triumphs and ſacrifices. It is related, that the cul⯑ture of the vine was introduced by a ſon of Bacchus, called Oenopion, or, The Wine-drinker, whoſe ſepulchre remained here in the ſecond century; and that red wine, with the making of theſe liquors, was invented by the Chians. A rugged tract named Arviſia, was particularly famous for its produce, which has been extolled as ambroſial, and ſtiled a new nectar. We were treated with a variety of choice ſpecimens, [100] and it may be queſtioned if either the flavour, or qualities once ſo commended, be at all impaired.

To the peculiar poſſeſſion of the Arviſian wine, no longer talked of, has ſucceeded the profitable cul⯑ture of the Lentiſcus, or maſtic tree. This em⯑ploys, as we were told, twenty-one villages; which are required to provide as many thouſand okes of gum annually, for the uſe of the ſeraglio, at Con⯑ſtantinople. They procure it by boring the trunk with a ſmall ſharp iron, in the ſummer-months. In October their harveſt is conveyed with muſic into the city, and lodged in the caſtle. The cadi, and officers who attend while it is weighed, have each a certain portion for their perquiſite. The remainder is delivered to the farmer, or planter, to be diſpoſed of for his own advantage. The Greeks of theſe villages have a ſeparate governor, and enjoy many privileges. In particular they are allowed to wear a turban of white linen, and their churches have each a bell to call them to prayers, an indulgence of which they ſpeak with much glee. The Aſiatic la⯑dies are exceſſively fond of this gum, which they chew greedily, believing it good for the breath, and attributing to it various other excellent qualities.

Negropont, the ancient Eubaea, on the oppoſite coaſt, is the largeſt iſland in the Archipelago. It is [101] ninety miles long, and about twenty broad. On the ſouth-weſt ſide of the iſland the ſtrait is ſo nar⯑row, that it is joined to the continent of Attica, by a bridge. The walls of the town are two miles in circumference, and the ſuburbs where the Chriſtians inhabit, are extenſive. The Captain Baſhaw, or Admiral of the Turkiſh fleet, is the viceroy of this iſland, and the adjacent parts of Greece; where he has a deputy, and a fleet of gallies generally lie in the port. What is very ſingular in this iſland, is the irregularity of the tides in the Euripus; the ſtrait which ſeparates this iſland from the continent of Attica.

The tides are regular from the laſt three days of the old moon, to the eighth of the new; the ninth day they become irregular, and continue ſo to the thirteenth; the fourteenth they are regular again, and continue thus to the twenty-firſt; when they be⯑come irregular again, until the twenty-ſeventh. When they are irregular, they flow twelve, thirteen, or fourteen times, and ebb as often in the four and twenty hours. When the tides are regular, they obſerve the ſame rule according to the moon, as the tides in the ocean. But there is this difference at all times between the tides of the Euripus, and thoſe of the ocean; that the tides of the Euripus never riſe above a foot, whereas thoſe of the ocean, in [102] ſome places, riſe twenty-four feet, in others not more than one foot. Between the ebbing and flow⯑ing of the Euripus, is a ſmall ſpace, where the water ſeems to ſtand ſtill, which it is not obſerved to do in the ocean.

CHAP. XXIX. Rhodes.

THIS famous iſland is ſituated between the thirty-ſixth and thirty-ſeventh degrees of Northern latitude, about ſixty miles North-eaſt of the iſland of Candia, two hundred and fifty to the Weſt of Cyprus, and about twenty miles South-weſt of the continent of Aſia Minor.

On our approach to this iſland, by the narrow ſtrait that ſeparates it from the continent of Aſia Minor, a new ſcene, ſays Savary, preſented itſelf to our view: an innumerable multitude of ſwans and cranes, ſailing on the waters, and ranged in files, like ſoldiers in order of battle. Each of theſe [103] files were upwards of a quarter of a league in length, and we counted thirty of them all ſwimming in a ſimilar direction. The head of this army terminated in a point, and reſembled the prow of a ſhip. They all kept their poſts, notwithſtanding the motion of the waves, with which they alternately roſe and fell; their plumage, of a dazzling white, formed an ad⯑mirable contraſt with the tranſparent greenneſs of the waters. Farther on, we diſcerned another troop, diſpoſed in the ſame manner, all having their heads turned towards Africa, to which they ſteered in concert.

Theſe birds, at the approach of winter, fly the ſnows and ice in the North, to ſeek a milder climate. They firſt arrive at the Black Sea, where they re⯑main for a time; and when the cold begins to in⯑creaſe too much there, again take their departure with a northerly wind, traverſe Aſia Minor, and reſt a while on the ſhores of the Mediterranean. They afterwards paſs this ſea, partly by ſwimming, and partly by flying. In this manner they reach the coaſts of Africa, and eſpecially Egypt; where the great lakes Menzala, and Buelos, furniſh them abun⯑dant food. There they remain all winter; but the ſtorks, which appear to be fond of a ſtill warmer climate, quit theſe lakes in November, proceed to⯑wards the Said, and end their journey at the lake [104] Maeris, and the canal of Joſeph. They free the country from innumerable frogs, inſects, and rep⯑tiles, which abound in the marſhes. Such is the regular progreſs of theſe birds. On a ſignal given from their leaders, theſe winged navigators riſe in the air, and fly all together, directing their courſe towards the South. To cleave this element with more facility, they range themſelves in the form of a triangle, the vertex of which is a very acute angle. What wiſdom is diſplayed in the actions of creatures which to us ſeem deſtitute of reaſon! Fortunate, perhaps, in not poſſeſſing that faculty ſo frequently abuſed by man; they do not counter-act the views of nature, and enjoy, without alloy, that portion of happineſs aſſigned them by the Creator.

Rhodes is about fifty miles in length, from North to South, and nearly half as much in breadth. An⯑cient hiſtorians aſſert, that it was called by the Greeks, Rhodes, from the great quantity of roſes produced in it; Rhodes, ſignifying in that language, a roſe. The poets feign it to have received its name from Rhoda, one of the daughters of Apollo, by Venus.

Several authors aſſert, that this iſland was formerly covered by the ſea; and that it raiſed its humid head above the waters, and became an iſland; but they do [105] not fix the time of this event, which is loſt in the ob⯑ſcurity of ages: tradition however has preſerved the memory of the fact, and the graveſt writers of anti⯑quity have admitted it as certain. Delos and Rhodes, ſays Pliny, thoſe celebrated iſlands, aroſe out of the ſea. Ancient annals aſſert, ſays Pindar likewiſe, in one of his odes, that at the time when Jupiter and the immortals divided the earth, Rhodes had not yet appeared in the midſt of the ſea; but was ſtill con⯑cealed in the profound abyſſes of the ocean. Philo attributes this event to the diminution of the waters of the ſea; and, were this opinion well-founded, moſt of the iſlands of the Archipelago, being lower than Rhodes, muſt have had the ſame origin.

It is much more reaſonable to imagine, ſays Savary, that volcanic fires, (ſuch as in the fourth year of the one hundred and thirty-fifth Olympiad, threw up from the abyſſes of the ocean, Theracia, and Thera, the modern Santorin, and which, in our time, have raiſed above the waters, ſeven little iſlands near them) gave birth, in the remote ages of antiquity, to Rhodes.

In its center is a high mountain, which com⯑mands the whole iſland. It is called Artemira, and I imagine it to be the Mount Atabyris, ſays Savory, of Strabo. On it formerly was a temple of [106] Jupiter, now no longer in exiſtence; but its place is ſupplied by a ſmall chapel, to which the Greeks make pilgrimages. Mount Artemira is very ſteep, ſo that it is impoſſible to aſcend it on horſeback; and on foot it takes four hours to reach the top. When there, we enjoy a moſt magnificent proſpect. On the edge of the horizon, towards the North-eaſt, we diſcover the ſummits of Mount Cragus; to the North, the high coaſt of Caramania; to the North-weſt, the ſmall iſlands of the Archipelago, which appear like luminous points; to the South-weſt, the ſummit of Mount Ida, capped with clouds; and to the South, and South-eaſt, the vaſt expanſe of waters which bathe the coaſts of Africa. This extenſive proſpect varies every inſtant, as it is more or leſs illumined by the rays of the ſun; and exhibits a moving ſcenery, which aſtoniſhes and delights the beholder. After contemplating this grand picture, the eye looks down with pleaſure on the iſland, which rounds it⯑ſelf beneath our feet; and here and there we per⯑ceive, on the tops of the moſt lofty hills, ancient pines planted by nature, that in ages paſt formed thick foreſts, which the Rhodians carefully preſerved for their navy. At preſent theſe trees are not very nu⯑merous, as the Turks make uſe of them to build the Grand Signior's caravelles, and cut down without ever planting. Their ſolitary ſhades are at preſent [107] the retreats of wild aſſes, which are remarkable for their ſurpriſing ſwiftneſs.

Beyond theſe firſt heights we meet with various amphitheatres of eminences, which become gradually lower, till we reach the ſea. The hills in general are covered with thorns, or brambles; but on ſome of them we find vineyards, which ſtill produce the perfumed wine in ſuch requeſt among the ancients. This wine is very pleaſant to the taſte, and leaves an exquiſite flavour in the mouth. The Rhodians added the luxury of drinking it out of voluptuous cups. It would be eaſy to multiply theſe vines, and cover with them hills of a great extent, which are now lying without cultivation.

On the ſhady ſummit of Mount Artemira, a great number of ſprings ariſe, which fertilize the plains and vallies. Around the villages, we find a few cul⯑tivated ſpots, and orchards; where the fig, pome⯑granate, and orange-tree, though planted without regularity or taſte, afford pleaſing ſhades. The peach-trees, which in the time of Pliny produced no fruit at Rhodes, are at preſent very fruitful; but the peaches they bear have neither the flavour nor the delicious juice of ours, as in this country they knew nothing of the art of grafting. The palm flouriſhes here, as in the days of Theophraſtus, but produces no [108] fruit. There ſeems to be a certain line drawn by nature for each ſpecies of tree, beyond which ſome will not grow at all, and others become barren.

In paſſing over the iſland, we traverſe, with regret, beautiful vallies, without finding ſo much as a village, a cottage, or even the ſmalleſt traces of cultivation. The bottoms of the rocks are covered with wild roſes. Myrtles in flower perfume the air with their delicious emanations; and tufts of the laurel-roſe adorn the banks of rivulets, with their beautiful flowers. The inhabitants ſuffer the earth to nouriſh an infinity of uſeleſs plants, without endeavouring to direct, or profit, by its fecundity.

This iſland enjoys the happieſt temperature ima⯑ginable, and its air is pure and ſalubrious. No epi⯑demical diſorders are known, but what are imported from other countries. The weſterly winds, which prevail for nine months in the year, moderate the heats of ſummer; and in the winter, ice, ſnow, and even hoar-froſt are unknown. In the dulleſt day the ſun diſperſes the clouds, and ſhews himſelf, at leaſt, for ſome hours; through the whole year he enlightens the iſland with his beneficent rays, fertilizes the earth, and purifies the air, which is naturally humid. "Ti⯑berius" ſays Suctonius, "made a ſtay for ſome time [109] at Rhodes, ſo enchanted was he with the beauty and ſalubrious climate of the iſland."

Ancient Rhodes ſeems to have ſurpaſſed all the cities of the world, in beauty and magnificence. Strabo, who had travelled through ſeveral countries, and had ſeen Rome, Alexandria, Memphis, and the moſt celebrated cities of Aſia, preferred Rhodes to any of them. "The beauty," ſays he, "of its har⯑bours, ſtreets and walls, and the magnificence of its monuments, render it ſo much ſuperior to all other cities, as to admit of no compariſon." Ariſtides likewiſe adds, "Within the walls of Rhodes, we ne⯑ver ſaw a ſmall houſe by the ſide of a large one. All were of the ſame height, and the ſame order of ar⯑chitecture; ſo that the whole city ſeemed but one ſingle edifice. Wide ſtreets croſſed it from ſide to ſide; and theſe ſo well diſpoſed, that from whatever part it was viewed, the proſpect was truly magnificent. The walls and towers of a wonderful extent, height, and beauty, above all, excited our wonder. The lofty ſummits of the latter, ſerved as a pharos to ma⯑riners. Such indeed was the magnificence of Rhodes, that without having ſeen it, the imagination cannot poſſibly form any conception of its grandeur. All the parts of this immenſe town, mutually connected with each other, and moſt beautifully proportioned, formed a perfect whole, of which the walls were the [110] defence and ornament. Rhodes was the only city, of which it might be ſaid, it was fortified like a place of war, and decorated like a palace."

To this deſcription we muſt add ſuperb temples, whoſe porticos were enriched with paintings of the firſt maſters; a multitude of coloſſuſes, and ſtatues of aſtoniſhing workmanſhip; a magnificent theatre, extenſive arſenals, and fleets arriving from every part of the world, to pay the tribute due to the arts, from wealth. Pliny, after enumerating the moſt famous coloſſal ſtatues of antiquity, adds, "But none of theſe are to be compared to that which the Rhodians dedicated to the ſun. This Coloſſus was the work of Chares, a pupil of Lyſippus. It was ſeventy cubits high, (about one hundred and five feet) and was thrown down by an earthquake, fifty-ſix years after it was firſt erected. In this ſtate its appearance is ſtill aſtoniſhing. Few men are able to graſp the thumb; and its fingers are larger than entire ſtatues uſually are: where it has been broken, we may diſcover, within-ſide, deep cavities filled with enormous ſtones, which the artiſt had introduced, to render it firm on its baſe. It is ſaid to have been the labour of twelve years, and that it coſt three hundred talents; a ſum which the Rhodians had gained, by the ſale of the warlike machines left by Demetrius, before their walls, when he raiſed the ſiege. This city contains an hun⯑dred [111] other coloſſal ſtatues, leſs indeed than this, but each of them ſuperb enough to render any city illuſ⯑trious, where they were erected. To theſe are to be added, five gigantic ſtatues of the gods, the invalu⯑able works of Bryaxis.

Some modern hiſtorians, wiſhing to add ſomething to the marvellous, have pretended the feet reſted on two rocks, at the entrance of the harbour; and that veſſels paſſed with all their ſails ſet, between its legs. This fable deſerves no regard, ſince it is contradicted by the ſilence of antiquity. On the contrary, hiſto⯑rians who mention the fall of the Coloſſus, as well as thoſe who ſaw it, teſtify that it was lying on the ground. Strabo ſays, "The Coloſſus of Rhodes, overthrown by a violent earthquake, and at preſent lying on the ground, has its knees broken. The Rhodians are forbidden, by an oracle, from raiſing it up. This coloſſal ſtatue, the moſt beautiful ever conſecrated to the gods by man, is placed among the ſeven wonders of the world." Had it been ſituated at the entrance of the harbour, it muſt have fallen into the ſea, ſays Savary; which circumſtance they would not have omitted. It was ſtill in its fallen ſtate, in the days of Pliny; as it likewiſe was, till the reign of the Emperor Conſtans; when Moawiah, general of the Caliph Othman, taking Rhodes, deſ⯑troyed this ſtatue; which had well deſerved to be [112] enumerated among the ſeven wonders of the world. He ſold it to a Jew, who conveyed its fragments to Emeſa, on nine hundred camels, nine hundred and thirty-two years after it was firſt erected. Conſtantine Porphyrogenetus ſays it was ſold to a Jew at Edeſſa, and increaſes prodigiouſly the number of camels, which carried off its fragments, making them amount to thirty thouſand.

The arts ſeemed to vie with each other, to con⯑tribute to the embelliſhment of Rhodes. Painting likewiſe diſputed the palm with ſculpture. The tem⯑ples contained a multitude of admirable works, among which, ſays Strabo, "two pictures of Protogenes were particularly admired; the one repreſenting Jalyſas, and the other a ſatyr, ſtanding upon a column, with a partridge at his feet. The latter picture, being ex⯑poſed to public view, the bird attracted univerſal ad⯑miration; ſo that the ſatyr, in the finiſhing of which the artiſt had employed his utmoſt attention and abi⯑lities, was almoſt entirely diſregarded. The wonder and applauſe of the ſpectators was ſtill more increaſed, when, on bringing ſome partridges before the picture, they began to call, as ſoon as they perceived the painted bird; to the great delight of the multitude. Protogenes was ſo mortified at the preference given to what be intended merely as an ornament, that he [113] requeſted permiſſion, from, the prefect of the temple, to efface the partridge, and actually did efface it."

Pliny thus deſcribes the picture of Jalyſus, men⯑tioned by Strabo. "The moſt beautiful of the works of Protogenes, is the picture of Jalyſus, which is ſtill to be ſeen in the temple of Peace, at Rome. To ſecure it, if poſſible, againſt the injuries of time, the painter placed four layers of colours one over the other, hoping that if the upper ones ſhould decay, the lower would ſtill remain. In this picture we ſee a dog exquiſitely painted; chance having conſpired with art to render it perfect. The painter, after finiſhing every part of the animal, and having ſur⯑mounted every difficulty, was ſo far ſatiſfied with his work; but one thing ſtill remained, which he deſpaired of being able perfectly to expreſs; this was the froth which whitens the mouth of a dog when panting; to repreſent this defied his utmoſt art, and in every attempt he only ſeemed to depart further from nature. The foam appeared always painted, and never natural. He was the more mor⯑tified, as he was never ſatisfied, with any thing leſs than what might be miſtaken for nature itſelf. Often did he efface his colours, and as often change his bruſhes, without ſucceſs. Irritated at the im⯑potence of his art, he peeviſhly threw his ſpunge againſt the picture, which, by accident, ſtruck the [114] mouth of the dog, and diſpoſed the colours more happily than his utmoſt ſkill had been able to effect, chance for once happily imitating nature."

Protogenes, and Apelles, his cotemporary, imi⯑tated nature ſo perfectly, that their pictures ſeemed living and animated beings. Let it not be imagined, however, that the artiſt born with the happieſt ta⯑lents, can ever attain this high degree of perfection, without prodigious efforts. Genius muſt be ſeconded by the moſt perſevering labour, and a profound knowledge of every ſcience allied to his art. Proto⯑genes was ſeven years in finiſhing the picture of Ja⯑lyſus; and, if Pliny may be credited, during the whole time lived entirely on lupins, leſt by too much in⯑dulging his appetite, he ſhould obſtruct the activity of his mind.

Do not imagine that Rhodes contained only a ſmall number of excellent paintings. The porticos of its temples were decorated with pictures of infinite value. "The poſſeſſion of one only of theſe immortal works", ſays Ariſtides, "would have ſufficed to render any city illuſtrious."

The ſciences and literature ever go hand in hand with the fine arts. For the cultivation of theſe alſo were the Rhodians diſtinguiſhed. Their ſchools [115] attained ſo high a degree of celebrity, that they were reſorted to by ſome of the greateſt men of Rome; among whom were Cato, Marcus Brutus, Cicero, Caſſius, Caeſar, and Pompey.

To what muſt we attribute the flouriſhing ſtate of the Rhodian republic? To the fertility of the ſoil, the beauty of the climate, or the excellent ſituation of the iſland? Theſe advantages no doubt contri⯑buted to, but were not the efficient cauſe of, the wealth of the Rhodians, which was owing to the goodneſs of their laws, and the wiſdom of their go⯑vernment, the only ſolid foundations of the glory of empires. "We cannot too much admire", ſays Strabo, "the care with which the Rhodians preſerve their excellent code of laws, and the wiſdom con⯑ſpicuous in the whole conſtitution of their republic, and eſpecially in the management of their navy. This has long preſerved to them the empire of the ſea, which they have freed from pirates, and has ſecured to them the friendſhip of the Romans."

Rhodes was the emporium of every trading na⯑tion. The mariner who touched there, ſays Ariſtides, "beheld with aſtoniſhment ſeveral harbours, formed by art, of piers of ſtone, which advanced far into the ſea. One of theſe received the veſſels from Ionia; another thoſe from Caria. Here a mole of⯑fered [116] ſhelter to the fleets from Egypt, Cyprus, and Phoenicia, as if expreſsly formed for each reſpective city. Near to the ports, arſenals reared their lofty heads, and aſtoniſhed the beholder with their mag⯑nificence."

The Rhodians were worthy to inhabit this city. Their morals were mild and amiable, and their manners poliſhed without affectation. When they appeared in public, they were remarkable for the gravity of their deportment. They were not ſeen loitering in the ſtreets, but ſeriouſly reproved fo⯑reigners whom they ſaw ſtrolling about in incon⯑ſiderate idleneſs. At their tables, civility and urba⯑nity preſided; and all exceſs was baniſhed. They converſed in a free and friendly manner with their gueſts, and never mortified them by aſſuming airs of importance. "Theſe are the virtues", ſays Ariſtides, "which render your city ſo renowned. Theſe raiſe you above every other nation, and at⯑tract the love and admiration of every people. Your ancient and truly Grecian manners render you far more illuſtrious than your ports, your walls, or your arſenals."

Such a people could not but be humane. As for myſelf, ſays Savary, I doubt, whether men poſſeſs a right to put other men to death, though guilty of [117] enormous crimes. The Rhodians, however, ſpared their fellow-citizens, the horror of theſe bloody tra⯑gedies, which diſhonour our cities. Far from pre⯑paring ſcaffolds in public places; far from hiring deſpicable mercenaries to publiſh in the ſtreets ſen⯑tences which condemn unhappy wretches to the flames, or to the wheel; the law prohibited any exe⯑cutioner from entering Rhodes. Even the ſentence of death was pronounced without the walls of the city. And they would have conſidered it as impiety, to ſtain their ſtreets with human blood.

Ancient writers nevertheleſs, particularly Athe⯑naeus, reproach the Rhodians with vices inſeparable from great wealth, luxury, and voluptuousneſs. "They build", likewiſe, ſays Stratonicus, "as if they were immortal, and ſerve their tables with as much profuſion, as if they had but a few days to live." The veſſels they made uſe of in their repaſts, were of an exquiſite invention, and greatly renowned for the pleaſure they gave in drinking. In their compoſition they employed myrrh, the flower of an odoriferous reed, ſaffron, balm, amoma, and cina⯑mon baked together. Anacreon reciting the number of his miſtreſſes ſays, "for Rhodes, write down two thouſand." And we find the ancients call it the city of gallantry.

[118]The government of Rhodes was always repub⯑lican. At firſt the ſupreme power was lodged with the people. The nobles afterwards got poſſeſſion of it, and formed an ariſtocracy. But they did not abuſe their power. Humanity led them to ſuccour their fellow-citizens. They took care to prevent that wretchedneſs which is ſo deſtructive to popula⯑tion; and created magiſtrates, whoſe ſole employ⯑ment was to prevent, or relieve, the neceſſities of the poor; to provide theſe with wholeſome food, and employ them in the public works. This excellent regulation ſecured tranquility to the ſtate, which never experienced thoſe violent convulſions that at length overthrew Athens and Rome.

It was againſt this city, according to Diodorus Si⯑culus, that Demetrius advanced his moving citadel of wood, plated with iron, to batter down its walls. This edifice, called the Helepolis, was of a prodigi⯑ous ſize; it had nine ſtories, and might be moved every way. Catapultas were employed againſt the walls, which threw prodigious ſtones, and beams of an immenſe ſize, headed with iron; while battering rams, two hundred feet in length, and worked by a thouſand men at once, were ſhaking them with re⯑peated ſtrokes. A multitude of archers, placed on the top of the moving tower, ſhowered down their arrows on the beſieged. Thirty thouſand ſoldiers [119] were employed to put the Helepolis in motion. The courage of a free people, however, triumphed over the fleets of Demetrius, the numerous army he had in pay, and all the military talents this great captain diſplayed, during a whole year, in his various attacks.

In fine, ever obſervant of their laws, and careful to maintain the commerce, to which they owed their power, they remained independent till the reign of Veſpaſian, who firſt reduced this iſland to a Roman province. The power and riches of the inhabitants then diſappeared; and ſince that time, Rhodes, like Candia, has been only one of the fine iſlands of the Archipelago.

The modern town, built on the ruins of the ancient city, occupies only a quarter of its extent, and poſ⯑ſeſſes no remarkable antiquities. Not even the ſmalleſt remains of the theatres, temples, and porticos, are to be diſcovered. Statues, coloſſuſes, paintings, all have been carried off. To wide and ſkilfully diſ⯑poſed ſtreets; to thoſe regularly ranged edifices, where each front preſented the ſame order of archi⯑tecture, have ſucceeded narrow and winding lanes, and houſes without taſte, regularity, or decoration. Were a Rhodian, of the days of Alexander, to re⯑viſit his native city, he would find himſelf abſolutely [120] a ſtranger, he would not recollect the ſmalleſt monu⯑ment, but muſt imagine himſelf tranſported into a country inhabited by barbarians.

The knights of Rhodes, have left various traces of their reſidence in the iſland. Their armorial enſigns, and ſome buſts of the grand maſters, ſculptured in re⯑lief on marble, decorate the front of ſeveral buildings. The walls and towers they erected, ſtill ſubſiſt, and bear the glorious mark of an obſtinate defence. The church of St. John has been converted into a moſque. The vaſt hoſpital, in which Chriſtian charity received the faithful from all parts of the world, and furniſhed them with ſuccours, at this day ſerves as a granary for the Turks. The barbarians ſuffer it to go to ruin, as well as the government-houſe, in which we find an⯑tique marbles and columns.

Rhodes has only two harbours. The ſmalleſt faces the Eaſt, and is called Darca. Rocks at a ſmall diſ⯑tance from each other, in the front, block the en⯑trance, and only leave room for one veſſel to paſs. Moles raiſed on each ſide defend it from every wind. The Turks, who ſince the conqueſt of the iſland, have not removed from it a ſingle grain of ſand, ſuffer it gradually to choak up. There is only water enough for merchant ſhips, and even theſe are obliged to unload a part of their cargo before they can enter it. [121] Ships go thither to careen, and caravelles are built there for the Grand Signior. This handſome baſon might be made fit for the reception of large veſſels, if the ſame means were employed to clear it, as are uſed at Marſeilles and other ports.

The other harbour is large, it bears the name of Rhodes; and in this frigates of thirty guns may an⯑chor. Veſſels are here defended from Weſterly winds, which prevail the greateſt part of the year. North, and North-eaſterly winds blow full into the harbour, and when violent, ſhips are in danger of driving on the rocks, or againſt the walls of the town. Though Rhodes has retained none of its ancient ſplendor, its advantageous ſituation, on the point of a promontory, its houſes diſpoſed in the form of an am⯑phitheatre, the ſolid ſtructure of its walls, and its towers advanced upon the ſhoals, give it an air of ſtrength and importance to mariners as they approach the city.

The iſland of Rhodes contains two cities; the ca⯑pital of the ſame name, and the ancient Lindus. Of the three cities founded, according to the ancient fable, by the children of the ſun, Lindus alone has left any remarkable veſtiges. Calirus and Jaliſus, mentioned by Strabo, are totally deſtroyed. "Leaving Rhodes," ſays Strabo, "and ſailing on with the coaſt to the [122] right, the firſt city we arrive at is Lindus, ſituated on the South-ſide of the iſland, and oppoſite Alexandria. The traveller then admires the famous temple of the Lindian Minerva, built by the daughters of Danaus." Cadmus enriched it with magnificent offerings. The inhabitants, here, conſecrated the ſeventh ode of Pin⯑dar's Olympics, which they inſcribed in letters of gold. The ruins of this noble edifice, are ſtill viſible on an edifice near the ſea. The remains of its walls, which were built with enormous ſtones, diſcover the Egyp⯑tian taſte. On the higheſt part of the rock, we per⯑ceive the ruins of a caſtle that ſerved as a fortreſs to the town; it occupied a large ſpace which is now filled with rubbiſh.

The modern Lindus, is ſituated at the foot of this hill; a deep bay, which runs up far into the land, ſerves it as a harbour. Before the building of Rhodes, this port was reſorted to by the fleets of Egypt and of Tyre. It was enriched by commerce; and a wiſe government, profiting by its harbour and ſituation, might ſtill render it a flouriſhing city.

The ſoil of Rhodes is dry and ſandy, but the nu⯑merous ſprings with which it is watered, render it ex⯑tremely fertile. Corn thrives here admirably. Its yellow and heavy grain, affords a flour as white as ſnow, which makes excellent bread. If half of the [123] country capable of growing it were cultivated, the Rho⯑dians would have far more than ſufficient for their conſumption, and might export to foreign countries. But the Turks are no cultivators; and the Greeks, diſ⯑couraged by the fear of not enjoying the fruits of their labour, let the fineſt fields lie barren. It is cer⯑tain, that a ſingle word from the Pacha, would enrich the country with the treaſures of agriculture. He is abſolute, and has but to aſſure the huſbandman of his protection; but he knows not whether he ſhall him⯑ſelf be in place to-morrow, and would be fearful of labouring for the advantage of his ſucceſſor. Beſides, a ſtill more powerful reaſon prevents him from en⯑deavouring any improvement: the miſery of the country conſtitutes his wealth. Rhodes not furniſh⯑ing ſufficient corn for the ſupport of its inhabitants, he ſends to purchaſe the grain of Caramania, at a low rate. He has this conveyed to market in ſmall quan⯑tities, to enhance the price. But what is ſtill more oppreſſive, is, that the rate fixed for the firſt buſhel of the new crop, ſerves as the ſtandard price for all that is ſold during the remainder of the year. This infamous monopoly, which rapidly enriches thoſe who are concerned in it, is productive of the moſt fatal con⯑ſequences to commerce, agriculture, and the induſtry of the inhabitants. What, indeed, can be expected from a nation in want of the firſt neceſſaries of life? What exchanges can they make with foreign coun⯑tries, [124] if their own be inſufficient for their ſupport, and they have neither art nor manufactures? And, indeed, the univerſal poverty, and frightful depopu⯑lation of the iſland, are indelible proofs of the vices of the government.

There are computed to be ſeven thouſand families in the iſland; which, reckoning five perſons to a fa⯑mily, gives thirty-ſix thouſand inhabitants nearly; of theſe, two-thirds are Turks, and the remainder Greeks. But the iſland is more than forty leagues in circumference. Here then is a vaſt ſpace, occupied by fewer people than is contained in a moderate town in England. The ſtate of the revenues of the iſland, perfectly correſponds with the ſmall number and poverty of the Rhodians.

TABLE of the Revenues of the Iſland of Rhodes.

[125]Here then we have ninety thouſand piaſtres, which the iſland produces the Grand Signior; from which we muſt deduct 55,500 piaſtres, employed in paying the guards of the towns and villages, the inſpectors of eſtates, repairs of the moſques; and bread and ſoap diſtributed to the poor. So that the Grand Signior receives only 34,500 piaſtres.

A piaſtre is equal to half-a-crown Engliſh.

From this calculation, the accuracy of which may be depended on, it appears, that this large iſland pro⯑duces leſs to the Ottoman emperors, than many eſtates of only ſome miles extent in this country, are worth to their poſſeſſors. Let it not be aſked what is be⯑come of that powerful people, who, profiting by their advantageous ſituation, their foreſts, their har⯑bours, and the fertility of their country, covered the Mediterranean with their victorious fleets;—they have loſt their liberty, and with it ſcience and national genius. Rhodes now only affords a few indigent wretches without commerce, arts, or induſtry; be⯑cauſe they can have no property, who wander over the deſolate plains of this once flouriſhing iſland.

The Turks born in this iſland, are of a milder diſpoſition, and poſſeſs more politeneſs and urbanity, than in the other provinces of the empire. Leſs ex⯑poſed [126] than the Greeks to the rapacity of the great, and peaceably enjoying their property, they lead a happy life in the boſom of their families; and among them, we meet with chearfulneſs, integrity, and ſocial manners. The Greeks live under the ſame ſky; but accuſtomed perpetually to crouch beneath the iron ſceptre that cruſhes them, they become hy⯑pocritical, deceitful, and diſhoneſt. The proudeſt of mankind in proſperity, and equally mean and cringing in adverſity. They are infected with all the vices which are the conſequence of ſervitude; yet, compelled as it were by the force of climate, they ſometimes indulge in merriment. Their joy, however, is not the mild and tranquil joy of the Turks, but a clamorous and irrational mirth; the feſtivity, in ſhort, of ſlaves; who, forgetting for a moment their wretch⯑ed condition, dance amid their chains.

The Pacha is the governor-general of the iſland. He poſſeſſes abſolute power, and preſides at once over civil juſtice, and military diſcipline. He no⯑minates to employments that fall vacant; ſentences to death, and is to watch over the maintenance of good order. All private litigations are, as in the other iſlands and governments, decided before the tribunal of the judge, called the Cadi. His deciſions are without appeal. He partakes alſo of the eccleſiaſtical juriſdiction with the Mufti.

[127]The Greeks and Jews have a chief named the Mon⯑teveli, who is their intendant general; and has the regulation of the capitation tax. He decides all dif⯑ferences that ariſe among them, without its being ne⯑ceſſary to have recourſe to any other juriſdiction. When the Cadi has condemned a Greek or Jewiſh debtor to pay the money due to his creditor, he ſends his ſentence to the Monteveli; who, if he thinks proper, carries it into execution.

The Rhodians have no troops in their iſland. They are not warriors. Knowing themſelves incapable of reſiſting the weakeſt enemy who may attack them, in time of war they hire ſoldiers from Caramania, to defend their city. Theſe are undiſciplined troops, who abandon themſelves to all the exceſſes of a blind ferocity, and are more to be dreaded by the inha⯑bitants than the enemy.

CHAP. XXX. Candia.

THE ancient Crete, called alſo Macaron, or Macaroneſus, i. e. the fortunate iſland, in al⯑luſion to its fertility and the purity of the air, is one of the largeſt iſlands in the Mediterranean, being in length above two hundred miles, and in breadth, in ſome parts, about ſixty. This iſland, which in ſome meaſure ſeparates the Archipelago from the Mediter⯑ranean, is formed by a long chain of mountains, extending from Weſt to Eaſt, ſays Tott, and may be conſidered as a continuation of thoſe which, from the North of the Adriatic, paſs over the Morea, and appear again in Caramania, where they join Mount Libanon. The mountains ſtanding thick together on the South-ſide, among which Mount Ida, that fa⯑mous mountain of antiquity, towers far above the reſt, render this iſland almoſt inacceſſible towards the Mediterranean, whence the North-ſide derives all the advantages of culture, of which a bad ſoil can be ſuſceptible. It is likewiſe to the excellence of the climate, that it owes the richneſs of its pro⯑ductions.

[129]Among all the countries I have ſeen, ſays Savary, there is none whoſe temperature is ſo healthy and ſo agreeable as that of Crete. The heats there are not exceſſive; and violent cold is abſolutely unknown in the plains. The winter, properly ſpeaking, begins only in December, and ends in January. During this ſhort ſeaſon, ſnow never falls in the plain, and rarely is the ſurface of the water frozen. The name of winter is given to theſe two months from the heavy rains, the cloudy ſky, and violent North winds, which blow at this time of the year. No ſooner is the month of February paſt, than the earth is adorned with flowers and harveſts. The reſt of the year is almoſt one continued fine day. We never experienced, as in France, ſays the above author, thoſe cruel returns of piercing cold, which nip the opening flowers, deſtroy the fruits of the year, and are ſo prejudicial to delicate conſtitutions. The ſky is continually ſerene, and the winds mild and temperate. The glorious luminary of the day runs his majeſtic courſe through the azure vault, and ripens the fruits of the hills and plains. Nor are the nights leſs delightful: a delicious coolneſs then pre⯑vails; and the air, leſs charged with vapours than with us, diſcovers a greater number of ſtars to the obſerver. The blue vault of heaven ſparkles with gold, diamonds, and rubies, which ſeem to dart forth brighter fires. Nothing can be more mag⯑nificent [130] than this ſpectacle, which the Cretans enjoy for ten months in the year.

To the charms of ſo delightful a climate, are added other advantages, which enhance their value. The iſland of Crete has hardly any marſhes. The waters there are never ſtagnant; but flowing from the ſum⯑mits of the mountains, in innumerable ſtreams, form delightful fountains, or ſmall rivers which loſe them⯑ſelves in the ſea. The elevation of the ground cauſes them to have a rapid courſe, and they form neither lakes nor ponds. For this reaſon, inſects cannot depoſit their eggs in them, which would be carried into the ſea; and the inhabitants are not tormented, as in Egypt, with thoſe clouds of gnats, of which the ſting is ſo painful. For the ſame reaſon alſo, the air is not loaded with thoſe dangerous va⯑pours which riſe from the marſhes in wet countries.

The hills and riſing grounds, are clothed with va⯑rious ſpecies of thyme, ſavory, ſerpolet, odoriferous rock-roſes, and a variety of plants. Myrtles and lau⯑rel-roſes border the rivulets which meander through the vallies. On every ſide the country preſents groves of orange, lemon, and almond-trees. The Arabian jeſſamine blooms in the gardens, which in the ſpring are decorated with beds of violets. Vaſt fields are covered with ſaffron; wild dittany, [131] which has a very fragrant ſmell, lines the crevices of the rocks: in a word, the mountains, vallies, and plains, exhale, on all ſides, aromatic odours, which perfume the air, and render it delicious to reſpire. Clouds, ice, and ſnow, are afflicting objects, which throw a mournful veil over the face of nature; they preſent to the eye, gloomy images, and excite in the mind melancholy reflections, and painful feelings in the heart. Nay, not unfrequently, they are in⯑jurious to the health, and produce a general indiſ⯑poſition. But a clear ſky has an effect the very reverſe.

When we travel through different countries, or even through diſtant provinces of the ſame kingdom, the change of air is perceived in a very ſenſible man⯑ner. This impreſſion indeed is greater or leſs, ac⯑cording to the greater or leſs degree of ſenſibility of every individual; nor does it wholly depend on the accidental circumſtances of cold or heat. We feel in reſpiring the vital element, an odour, a taſte, a ſavour, which vary according to circumſtances, and the varieties of climates and ſeaſons. Theſe ſenſa⯑tions produce pleaſure, or an uncomfortable feel⯑ing, as they are ſuitable, or contrary, to the actual ſtate of our conſtitution; nor are we to eſteem this extraordinary: the exhalations from the earth, waters, plants, and flowers, incorporate with the atmo⯑ſphere, [132] and compoſe the air we breathe. Every man of underſtanding, therefore, who has any regard for his health, ought not to be indifferent concerning the choice of his habitation; as, on it, in a great meaſure, depends the preſervation of that moſt va⯑luable bleſſing.

The inſtant I landed on the coaſt of Alexandria, ſays Savary, I enhaled a fiery air, with which I was nearly ſuffocated; I felt a moiſt and debilitating heat, which rendered me languid, and deprived me of all ſtrength of body, or vigour of mind. I concluded it was impoſſible I could live in ſuch a country; but a copious perſpiration preſently taking place, the violent heat of my blood diminiſhed, and I ſoon found myſelf greatly relieved. In the beginning of the ſpring, when the orange-trees round Damietta were in flower, and filled the atmoſphere with their fragrance; when heat, as yet only moderate, left the body in poſſeſſion of its energy and activity, I taſted, in the moſt lively manner, the charms of ſo delicious a temperature, breathed with rapture a freſh and perfumed air, and every pulſation of the heart was an enjoyment. This pleaſure, though every moment repeated, never produced ſatiety.

In the ſame places, when in the month of July, the huſbandman had turned up the mud of the mo⯑raſſes, [133] to plant his rice, the atmoſphere became loaded with exhalations, which oppreſſed the breaſt, and obſtructed reſpiration. The faces of the inha⯑bitants were diſcoloured; ſickneſs became general; and, had not the northerly winds, which prevail at that ſeaſon, chaſed away the malignant vapours, and the earth been very ſoon covered with harveſts, the moſt violent diſtempers would have enſued.

In fact, ſo large a river as the Nile, flowing through, and periodically inundating Egypt, cannot but render the air humid, which moderates the heat of the ſun, and renders the country habitable. The air there is very ſalutary to the lungs; diſorders of the breaſt are unknown; and Galen, who ſtudied at Alexandria, and was well acquainted with the na⯑ture of the climate, ſent thither all his patients with pulmonary complaints, and they commonly found the cure they ſought.

The beauty of man, his powers and his health, depend in general on the climate he inhabits; his food, and the nature of his occupations. In Crete, the Turk who is not tormented by ambition, or the thirſt of wealth, whoſe mind is never occupied by the chimeras of intrigue, who knows not envy, nor exhauſts himſelf in the purſuit of ſciences, to which we too often ſacrifice our health; the Turk who [134] lives on wholeſome and ſimple aliments, and paſſes his days amid the flowery fields he cultivates, grows and riſes into a Coloſſus. The ſalubrity of the air he breathes, the ſweet temperature he enjoys, the delightful ſcenes perpetually before his eyes, and the peaceful life he leads, all contribute to ſtrengthen his body, and preſerve his vigour, even beneath the ſnows of age. Hither the ſculptor, devoted to his art, and emulating the ancients, ſhould come in ſearch of models. He would ſee young men of eighteen or twenty, ſix feet high, who poſſeſs all the graces peculiar to their time of life. Their muſcles have ſtill a little plumpneſs, which will ſoon aſſume a bolder character; their cheeks, gracefully rounded, diſplay an animated carnative, and their eyes are full of fire.

In men arrived at maturity, the features and out⯑lines are more developed. Their legs are naked; and when their robes are lifted up, the muſcles ap⯑pear boldly prominent: their arms exhibit thoſe ſigns of ſtrength, which were viſible in thoſe of the ancient athletae: their ſhoulders are broad, their cheſts full, and their necks never ſtraitened by the ligatures, which from infancy confine thoſe of the Europeans, retain all the beautiful proportions aſ⯑ſigned to that part by nature: no tight breeches or garters bind the legs below the knee; that part of [135] their leg therefore is never diſtorted or contracted, nor is the knee too prominent. In a word, all their limbs, unaccuſtomed to the fetters which confine our motion, and which habit alone could render ſup⯑portable, preſerve their natural form, and that ad⯑mirable ſymmetry which conſtitutes male beauty. When they ſtand erect, all parts of the body pro⯑perly ſupport each other. When they walk, they move with an air of dignity, and bodily ſtrength and firmneſs of mind diſplay themſelves in every geſture. Their majeſtic eye announces that they are ac⯑cuſtomed to command. Pride and ſeverity, may ſometimes be apparent in their looks, but never meanneſs.

The Mahometans, who inhabit the iſland of Crete, are ſuch, ſays Savary, as I have here repreſented them. They are in general from ſix feet to ſix feet five inches high. They reſemble the ancient ſta⯑tues; and in fact ſuch were the men the artiſts of antiquity took for their models. In a country where the men are ſo remarkable for bodily ſtrength, and dignity of aſpect, it may fairly be concluded, that the women cannot be wanting in beauty and the graces. Their dreſs does not prevent the growth of any part of their body, but is accommodated to thoſe admirable proportions with which the Creator has decorated the moſt lovely of his works. All [136] are not handſome, all do not poſſeſs charms; but ſome of them are extremely beautiful, particularly among the Turks. In general the Cretan women have a luxuriant boſom; a neck gracefully rounded; black eyes, full of fire; a ſmall mouth; a noſe per⯑fectly well made, and cheeks which health tinges with the ſofteſt vermillion. But the oval of their faces is different from that of the women in Europe, and the character of their beauty is peculiar to their nation.

During the firſt year or two of my travels in the Eaſtern countries, accuſtomed as I had been to the elegant head dreſs of the ladies of France, I could not endure the black hair of the Oriental women. So difficult is it for reaſon to diſengage itſelf from the fetters of habit. But after more mature reflec⯑tion, their long black locks, artificially plaited, with⯑out either powder or pomatum, appeared to me well calculated to heighten their beauty. The ebon co⯑lour of their hair ſeemed to give more luſtre to the fairneſs of their complexions, and the glow of their cheeks. The roſe-water, with which they waſh their hair, exhaled an agreeable perfume; and I was de⯑lighted with the natural beauty of their treſſes. I then changed my opinion, and could not help wiſh⯑ing that the European women would not ſpoil one of [137] their moſt charming ornaments with the colours of art, ſo much inferior to thoſe of nature.

The Greeks, ſays Savary, who inhabit the iſland of Candia, partake indeed with the Turks, the ad⯑vantages of a ſerene ſky, a pure air, and a happy temperature; but they are oppreſſed by tyrants. They live in perpetual anxiety and apprehenſion, and frequently terminate their miſerable lives in deſpair. Excepting the Spaehiots, who are leſs expoſed to tyranny; theſe unfortunate beings have neither the lofty ſtature, the ſtrength, nor the beauty of the Turks. The ſtamp of ſervitude is viſible in their faces; their looks are crouching, and their features diſtorted by knavery and meanneſs. Such is the character of thoſe Cretans, who were once ſo jealous of their liberty; thoſe experienced and intrepid warriors, who were courted by all na⯑tions; and thoſe friends to the arts, which they cul⯑tivated amid their ſhady groves. At preſent, cow⯑ardly and indolent, they live in debaſement, and we may read in their degraded countenances, that they are ſlaves.

The iſland of Candia does not produce a multitude of reptiles. Very few ſerpents, and thoſe only ſmall ones, are to be found in it. The ancients affirmed, that this beautiful country contained no noxious [138] animals. Pliny excepts the tarantula, which Belon, who has written on the natural and artificial curioſities of Greece, calls Phalangion. They aſſert its poiſon is mortal. It is a ſort of ſpider, almoſt an inch long, with a ſcaly coat. It hollows out in the ſides of little eminences, a pretty deep hole, which it covers with a ſtrong web of croſs threads glued together. This little paſſage, at the bottom of which it lodges, is cloſed externally by a valve, that prevents the rain from penetrating; and which it opens when going in queſt of inſects, and cloſes again when it re-enters. If two or three of theſe tarantulas are ſhut up in a glaſs phial, they ſting each other, and die ſoon after.

The quadrupeds of the iſland are not miſchievous; we neither meet with lions, tigers, bears, wolves, nor even foxes; in ſhort, no dangerous animal. The wild-goats are the only inhabitants of the foreſts, which cover the high mountains, and have nothing to fear but the gun of the hunter. Hares are found on the eminences and in the plains. The ſheep feed in ſafety on the various ſpecies of wild thyme. They are folded every evening, and the ſhepherd ſleeps in peace, free from the dread of ſeeing death and havock ſpread among his flock by wild beaſts.

It is a happineſs for the Cretans, that they are neither troubled with muſquitos, nor have any thing [139] to apprehend from the poiſon of ſerpents, or the fe⯑rocity of wild beaſts. The young and lively maiden may dance upon the graſs, without finding, like Eu⯑rydice, a viper concealed among the flowers. The ancients aſcribed theſe ſingular advantages to its being the birth-place of Jupiter. "The Cretans, ſays Aelian, celebrate in their ſongs the bounties of Jupiter, and the favour he has granted their iſland, his native and nurſing land, of being free from every noxious animal, and of not even nouriſhing thoſe which may be brought into it."

Among the medicinal plants, dittany holds the firſt rank. It is aſtoniſhing, how highly the ancients have extolled its virtues. Theophraſtus, who gives us the received opinions of his time, ſays, "Of all the known plants which the earth has produced, dittany is the moſt precious." The father of medicine, the celebrated Hippocrates, ordered an infuſion of it to be given in ſeveral diſorders of women, and eſpecially during the pains of a difficult labour. For this reaſon, the ſtatue of Diana, was, according to ſome writers, crowned with dittany.

I ſhall not here repeat, ſays Savary, in his deſcrip⯑tion of this iſland, with ſeveral authors, that the wild goats when wounded by the arrows of the hunter, freed themſelves from them by eating this precious [140] plant; that it poſſeſſed the virtue of healing them, even when the arrows were poiſoned; and that its odour was ſo powerful as to drive away venemous reptiles; and deſtroy them, if it only touched them. Theſe accounts are evidently exaggerated; but we are poſ⯑ſibly, on the other hand, too indifferent to the real utility medicine might derive from this plant. Its leaf is extremely balſamic, and the flower diffuſes a delicious fragrance. The inhabitants, at preſent, apply it very ſucceſsfully on many occaſions. An in⯑fuſion of the dried leaf, with a little ſugar, yields a liquor more pleaſing to the palate, and more finely flavoured than tea. It immediately removes languor of the ſtomach, and reſtores it after digeſtion.

Dittany is peculiar to the iſland of Crete, and is not to be found in any other country. It grows in the crevices of the rocks, and at the foot of precipices. Pliny has not ſufficiently diſcriminated it; "Dittany, ſays he, has ſlender branches, reſembles penny-royal, and is hot and rough to the taſte; its leaves only are made uſe of; it has neither flower, ſtalk, nor ſeed." Virgil's deſcription is more conformable to truth. "This plant bears ſhagged leaves, which are crowned with purple flowers. The wild goats find in it a remedy, when wounded by the winged arrow."

[141]In a country where the air is extremely pure, diſ⯑orders are not frequent; there are no epidemical diſeaſes in this iſland. Fevers are, indeed, frequent in the ſummer, but not attended with danger; and the plague would never make its appearance, had not the Turks deſtroyed the lazaretto's, erected by the Venetians. Since then, it has been brought occa⯑ſionally by the ſhips from Smyrna and Conſtanti⯑nople.

But a malady, which though leſs dangerous than the plague, has ſomething even more hideous in its ſymp⯑toms, infects this beautiful country. I mean the le⯑proſy. This diſorder had its ancient ſeat in Syria, whence it has paſſed into many of the iſlands of the Archipelago. It is contagious, and inſtantly com⯑municated by the touch. Thoſe unhappy wretches, who are attacked by it, are confined to little huts, built on the ſides of the highways; from which they are not allowed to come out, or converſe with any perſon. They uſually have a ſmall garden round their cottages, that ſupplies them with vegetables and poultry; with which, and the alms they receive from paſſengers, they drag on a miſerable exiſtence. Their bloated ſkin is covered with a ſcaly cruſt, full of red and white ſpots, which occaſion intolerable itchings. They beg relief in a hoarſe and hollow voice, at the very ſound of which you are apt to ſhudder; their [142] words are ſcarcely articulate, as the diſorder is inter⯑nally deſtroying the organs of ſpeech. Theſe wretch⯑ed ſpectres gradually loſe the uſe of their limbs; and live till, the whole maſs of blood becoming corrupt, death is the conſequence of putrefaction. No ſight can be more melancholy or more ſhocking, than that of a leper; no torments are comparable to thoſe that he endures.

The rich are not attacked by this malady, which confines itſelf to the lower claſs of people, and par⯑ticularly to thoſe among the Greeks, who obſerve ſtrictly their four lents, and live, during that time, on nothing but ſalt fiſh, pickled olives, and cheeſe; and drink copiouſly of the thick heavy wines of the iſland. It is poſſible this diet may inflame and thicken their blood, and at length be the cauſe of the leproſy. I am led to ſuſpect this, ſays Savary, from having obſerved that this diſorder never manifeſts itſelf among ſuch of the Turks as are rich enough to pro⯑cure animal food the whole year, with rice and vegetables; nor even among the Greeks, who in⯑habit the mountains, and eat plentifully of ſallads, fruits, and milk.

Elated with having been the birth-place of Ju⯑piter, and proud of her hundred cities, Crete long continued more powerful than the other iſlands of [143] the Mediterranean. At preſent her glory is eclipſed. Time has not ſpared a ſingle one of all her cities, of which we ſee nothing but the ruins. Candia is the modern capital, and has given its name to the iſland.

The three cities, Candia, Canea and Rhetimo, are the ſeats of the three Pachalies, into which the Otto⯑man government has divided this iſland. The firſt, who enjoys the title of Seraſkier, has pre-eminence over the other two.

Candia, ſays Savary, is the ſeat of the Turkiſh go⯑vernment. The Porte uſually ſends thither a Pacha with three tails. Here alſo the principal officers and different corps of the Ottoman ſoldiery are aſſembled. This city, ſo rich, populous, and commercial, under the Venetian government, is greatly fallen from its ancient grandeur. The harbour, which is a hand⯑ſome baſon, where ſhips are ſheltered from every wind, is daily filling up, and at preſent only capable of receiving boats and ſmall veſſels, lightened of a part of their cargo. Thoſe freighted by the Turks at Candia, are obliged to proceed, almoſt in ballaſt, to wait for their loading in the ports of Standia, four leagues diſtant, where it is brought to them in ſmall barks. Theſe difficulties, which the Turks do not [144] endeavour to remedy, are very detrimental to com⯑merce; which, accordingly, has extremely declined.

Candia, greatly embelliſhed by the Venetians, is divided into ſtrait ſtreets, and decorated with well-built houſes, a handſome ſquare, and a magnificent fountain; but contains, within its extenſive walls, only a ſmall number of inhabitants. Several quarters of the town are almoſt deſerted. That of the market is the only one in which we perceived activity or af⯑fluence. The Mahometans have converted the great⯑eſt part of the Chriſtian temples into moſques. They have left, however, two churches for the Greeks; one for the Armenians; and a ſynagogue for the Jews. The capuchins have a ſmall convent, with a chapel, in which the French vice-conſul hears maſs; for, at preſent, he is the only perſon of that nation who re⯑ſides at Candia, the French merchants having retired to Canea.

The river to the weſt of Candia, was anciently called the Triton; and near its ſource, Minerva was born of Jupiter, whence is derived the epithet Trito⯑genes. Beyond is a river, on whoſe banks, according to the fables of antiquity, Jupiter celebrated his nup⯑tials with Juno. In the ſpace of more than half a league round the walls of Candia, we do not meet with a ſingle tree. The country beyond abounds in [145] corn and fruit-trees, and the adjacent hills, covered with vineyards, yields the malmſey of Mount Ida, worthy a place at the table of epicures. This wine, little known in France, is perfumed, of a very agree⯑able flavour, and in high eſtimation in this country.

At no great diſtance from Candia, are the ruins of Cnoſſus, called by the Greeks Cnoſſou. This was the royal city of Minos, who eſtabliſhed there the ſeat of his empire, and gave thoſe wiſe and admirable laws ſo juſtly boaſted by antiquity. This city, ſays Strabo, was a league and an half in circuit, and long con⯑tinued one of the moſt celebrated of the iſland. United with Gortyna, Polybius, mentions, that it gave law to almoſt all Crete; but falling afterwards into misfortunes, Gortyna and Lyctos profited by its de⯑cline, and Cnoſſus was for a time ſtript of almoſt all its ſplendor; but ſoon repairing theſe loſſes, again reſumed its ſtation amongſt the moſt flouriſhing cities of Greece. The Romans, to ſecure their conqueſts, eſtabliſhed a numerous colony there. At length, in the thirteenth year of the reign of Nero, the whole iſland ſuffering by a violent earthquake, Cnoſſus was totally deſtroyed. The lightning, during this tremen⯑dous calamity, ſays Philoſtratus, did not proceed from the clouds, but from the earth, and the ſea retreated ſeven ſtadia. Several tombs, according to Suidas, burſt open; in one of which was found the works of [146] Dictys of Crete, containing die events of the Trojan war.

From that time, the lofty Cnoſſus, humbled in the duſt, has never riſen from her ruins; but heaps of ſtones, ancient walls half demoliſhed, the remains of edifices, and the name of Cnoſſou, which the ſpot it ſtood on ſtill retains, enable us to aſſign its ancient ſituation. Theſe ruins were, no doubt, much more conſiderable before the building of Candia; becauſe, as they were ſo near, it may well be ſuppoſed the Ve⯑netians made uſe of them, as materials for the ram⯑parts and houſes of that capital.

About four leagues to the South of Candia, on the ſummit of a very deep mountain, are a heap of ſtones, half eaten away by time, which the inhabitants of the country call the tomb of Jupiter. The third Jupiter, ſays Cicero, ſon of Saturn, who was king of Crete, has a tomb in that iſland. Jupiter having ended his days in Crete, his relations, in obedience to his laſt commands, erected a temple and tomb to his memory. The temple ſtill ſubſiſted in the days of Plato. This philoſopher, who was well acquainted with the places he deſcribes, ſpeaks of it thus in his firſt book of laws. "The road which leads from Cnoſſus to the cavern and temple of Jupiter, is very pleaſant. We con⯑tinually meet with alleys of large tufted trees, whoſe [147] foliage ſhelters us from the ſcorching heat of the ſun. If we proceed ſtill further, we find woods of cypreſs-trees, of ſurpriſing height and beauty; by the ſide of which, are delightful meadows, where travellers may repoſe and converſe."

From all theſe authorities we may conclude, that a man called Jupiter, who, by great actions, merited well of his ſubjects, and on whom divine honours were beſtowed, died in the iſland of Crete; that a temple was erected to him, which has been deſtroyed by time; that a tomb was ſhewn with an inſcription on it, till the time of the Roman emperors; and that, at preſent, there is to be ſeen about three leagues from Cnoſſus, an eminence, commonly called mount Icarus; on the top of which, the inhabitants of the country point out a heap of ſtones, which they call the tomb of Jupiter. As for the ſacred cavern in which he was brought up, and to which Minos repaired every ninth year, to converſe with his father, and receive his laws, it may be preſumed not to have been far diſtant; but, ſays Savary, we did not ſee it.

In the mountains, and on the road from Candia to Canea, is a convent of Greek monks, poſſeſſing ex⯑tenſive lands, which the Turks have left them, on con⯑dition of their exerciſing hoſpitality towards all tra⯑vellers, which they commonly do with a tolerable [148] good grace. Both riders and horſes are lodged and ſupplied with proviſions. Theſe houſes, in a country where there are neither inns nor caravanſeras, are of great uſe. Without them, the traveller would be obliged to carry with him a load of baggage, and every neceſſary of life.

As ſoon as we alighted at the above convent, ſays Savary, ſeveral children came to take our horſes by the bridles, and walk them about for a quarter of an hour, before they put them into the ſtable. This cuſtom is conſtantly obſerved in Crete; they never ſhut up the horſes when in a ſweat, but always make a rule of walking them about in the open air. Hence, the Cretan horſes are ſtrong, healthy, and never tire. They boldly clime the ſteepeſt rocks, and deſcend the ſame into the vallies, without ſtumbling.

A magnificent repaſt was ſerved up to us. The ſuperior ſet before us moſt exquiſite wines, the pro⯑duce of the hills round the monaſtery, on which we beſtowed the higheſt commendation. After ſupper, we were conducted to a ſpacious hall, where we per⯑fectly well enjoyed the pleaſures of repoſe. To ſhew reſpect to the French conſul, in whoſe company we were, they had allotted him a ſeparate apartment, and placed two full decanters by his bed-ſide. In the morning he wiſhed to waſh his mouth, and pouring [149] out ſome of the ſuppoſed water, found it to be white wine. He took the other decanter and filled his glaſs, but this proved to be pure brandy. No doubt, ſays Savary, theſe good monks are accuſtomed to make libations to the god of ſleep, or to conſole themſelves for his rigours with the bottle.

Canea, anciently Cydonia, the principal reſidence of the merchants and factors in the iſland of Candia, is well laid out; the principal ſtreet is as ſtrait as a line, and the ſquares are decorated with fountains. It poſſeſſes no remarkable edifices. The greateſt part of the houſes have only one ſtory, and are built with terraces: thoſe which are round the harbour, are ornamented with galleries, which afford a moſt charming proſpect. The harbour admits ſhips of two hundred tons burthen; and if deepened, would afford good anchorage to the largeſt frigates. It contains, at preſent, about ſixteen thouſand inha⯑bitants.

The Turks who inhabit Candia, are not ſo implicit⯑ly ſubmiſſive to the orders of the Grand Signior, as thoſe of the other provinces of the empire. They mutually ſupport each other againſt the tyranny of the Pacha, and refuſe to bow their necks to the yoke of deſpotiſm. Inrolled as Janiſſaries at their birth, they compoſe the principal ſoldiery of the iſland; and it [150] would be dangerous to drive them to revolt. When their governors have been guilty of oppreſſion, they have been known to have recourſe to arms, and de⯑mand vengeance. Of this, there was of late years, a very remarkable example; the Pacha of Canea, had a kind of deputy, who, like the reſt of thoſe in office, made uſe of every means to amaſs wealth, and drew on himſelf the deteſtation of the people. The Greeks did not dare to murmur, but the Turks were not ſo patient; they brought their complaints before the governor, but either becauſe he had a real friendſhip for him, or was a ſharer in his plunder, he would not liſten to them; when, on a ſudden, ſoon after, ſays Savary, who was then at Canea, we heard a great tumult in the town. The Janiſſaries ran through the ſtreets, ſabre in hand, crying. To arms! And, as in ſuch circumſtances, foreigners are always in danger from a licentious populace; we kept ourſelves ſhut up in the conſular houſe, waiting the event.

The houſe of the officer of the Pacha, which was a ſpacious building lately finiſhed, was oppoſite to ours, on the other ſide of the harbour. This was preſently filled with upwards of five hundred perſons, pillaging and deſtroying every thing that fell in their way. Some tore out the ſaſhes, and threw them upon the quay; others mounted on the terrace, broke down the parapets; while ſome were returning loaded [151] with furniture. A great number of them were dili⯑gently ſearching to diſcover the object of public hatred; and in leſs than two hours the whole houſe was emptied, and half demoliſhed.

An enraged multitude always proceed to exceſſes, which no one can foreſee. The ſoldiers took poſ⯑ſeſſion of a high fort, which commands the town, whence they could thunder on the caſtle of the Pachas, againſt which they pointed ſeveral heavy pieces of cannon; and, after leaving a guard at the port, proceeded in a body to demand juſtice, reſolv⯑ing in caſe of refuſal, to bury their governor under the ruins of his palace. The whole town followed with dreadful ſhouts, which reaching the ears of the Pacha, who was an old warrior, rendered reſpectable by many gallant actions, he had himſelf conveyed in an arm-chair into the middle of his court-yard, and when he ſaw the ſtorm approaching, and that the fu⯑rious populace were preparing to break down the gates, ordered them inſtantly to be thrown open. At the ſight of this venerable old man, who had a long white beard, the mutineers were ſtruck ſilent, and the moſt daring among them ſeemed motionleſs with aſtoniſhment. At length, none venturing to ſpeak, "Well, my good people", ſaid the governor, "what do you aſk of me"? They all cried out, we muſt have the head of your deputy. "He is fled", [152] replied the Pacha; "but if you find him, I abandon him to your vengeance; return to your duty, lay down your arms, and let every man go peaceably home". This firmneſs awed even the moſt mutinous, and a rebellion, which might have had fatal conſe⯑quences, was appeaſed in an inſtant, by the courage and prudence of a ſingle man. He had, however, concealed his favourite, and in the night, ſent him on board a ſhip, which immediately ſet ſail for Con⯑ſtantinople. After his departure, things returned to their uſual channel, and peace was once more reſtored within the walls of Canea.

Quitting Canea, the traveller ſees before him the white mountains, at preſent called the hills of Spha⯑chia. This chain of eminences is in height ſecond only to Mount Ida, which is the moſt extenſive in the iſland. They form in front of Canea, an im⯑menſe rampart; the ſummit of which is loſt in the clouds, and ſeems to ſeparate that city from the reſt of the iſland. The loweſt chain is but two leagues from the town, and may be about ſix hundred yards high. Between that and the ſecond, opens out a vaſt plain, three leagues in diameter, and of conſiderable length; this intermediate chain is far higher than the former. Beyond are lofty peaks; to which, without doubt, the name of the white mountains were given, from their being, during a part of the year, covered [153] with ſnow; which collecting in heaps, in the deep vallies on the North-ſide, hardens, and never melts: the inhabitants cut it in large pieces, which they bring to Canea, in the night, and thus enjoy the luxury of drinking iced liquors in the hotteſt days of ſummer.

Theſe mountains are an appanage granted by the Grand Signior to the Sultana Valida, and are en⯑tirely independent of the government of the Pachas. The Sultana ſends a perſon ſhe can confide in, to govern them, and collect the tributes. The Greeks, who inhabit them, are called Sphachiots; they rear nu⯑merous flocks of goats and ſheep, keep bees, and make excellent cheeſe, which has the taſte of Parmeſan.

The Sphachiots confined to their mountains, are more diſtinct from the different nations who have poſſeſſed Crete, than the inhabitants of the plains; they ſpeak a dialogue leſs corrupt than the reſt of of the Candians, and have retained ſeveral cuſtoms of their anceſtors, and certain peculiarities of their ancient character. When Belon travelled among them, they were the beſt archers in the iſland; they had very large bows, and diſplayed more addreſs, ſtrength, and courage, than the other Greeks. Even ſince the muſquet has ſucceeded to the bow, they are [154] not leſs ſkilful in the uſe of the latter; and in general are excellent markſmen.

Of all the Cretans, the Spachiots alone have re⯑tained the Pyrrhic dance; this they perform, clad in their ancient dreſs; that is to ſay, a ſhort robe bound with a girdle, breeches and buſkins; a quiver filled with arrows is faſtened over their ſhoulder; a bent bow hangs on their arm, and by their ſides they have a long ſword. Thus accoutred, they begin the dance, which has three meaſures. The firſt marks the ſtep, and they change feet in dancing, like the Germans; the movements of the ſecond are more lively, and reſemble the dance of the inhabitants of Lower Brittany, in France; during the third mea⯑ſure, they leap backwards and forwards, firſt on one foot, and then on the other, with great agility. The dancers, who anſwer them, imitate the ſame ſteps, and ſing and dance with them to the ſame tune. In the courſe of this dance, they perform various evo⯑lutions; ſometimes forming a circle; at others, di⯑viding and ranging themſelves in two lines, and ſeeming to menace each other with their weapons. Afterwards they ſeparate into couples, and appear as if defying their antagoniſts to the combat; but in all their movements, their ear is true to the muſic, and they never vary from the meaſure.

[155]In the ancient Cretan republic, the people were divided into two claſſes; that of the youth, and that of mature manhood; this diviſion is ſtill preſerved among the Sphachiots, but not in the purity of the firſt inſtitution. Formerly the young men were ſub⯑ject to the reproof of the aged, and obeyed them; at preſent they wiſh to command. This want of proper ſubordination has been productive of great misfortunes to the whole nation. During the laſt war with the Ruſſians, the Turks imagined that the inhabitants of Sphachia intended to give up the iſland to their enemies, and pretended that ſome Ruſſian ſhips, touching at the Southern-ſide of the iſland, had formed a treaty with the Sphachiots. This was enough to make the Mahometans take up arms. They marched to the number of eight thouſand, and climbed, without difficulty, the firſt chain of moun⯑tains; but it was not ſo eaſy to ſcale the ſecond, and a handful could have prevented them. The claſs of men propoſed to fight, and defend their rocks; but the youth, no doubt, ſeduced by the promiſes of the Turks, adviſed ſubmiſſion; and while their fathers were making head againſt the enemy, had the baſe⯑neſs to introduce them by ſecret paths, to the ſum⯑mits of their mountains. The moment they appeared, the Sphachiots took to flight, and concealed them⯑ſelves as they could, in caverns of the rocks, and among precipices. The Muſſulmen cruelly abuſing [156] their victory, deſtroyed whole villages, maſſacred many of the inhabitants, and carried off a great number into ſlavery, without ſparing either men, women, or children.

Near Canea is the convent of Acrotiri, a frightful ſolitude; in the environs of which nothing is ſeen but dreary rocks, and at their feet the wild thyme, briars, thyme with the odoriferous flowers, the laudanum, and a few ſtrawberry-buſhes. The Nuns here are not cloiſtered, and make no other vow than that of virginity. Each chuſes a companion, and thus coupled, they reſide in ſmall houſes, built round a chapel, to which a Greek prieſt comes to ſay maſs. Theſe couples perform all the mutual offices of friendſhip, aſſiſt each other, and poſſeſs in common, an inclo⯑ſure, more or leſs conſiderable, appropriated to the double cell. This is their garden and orchard, in which we find orange, almond, and olive-trees. They likewiſe keep bees, which are not ſhut up in hives, and have no covering but planks laid croſs-ways on two poſts; beneath which ſhelter, theſe induſtrious creatures depoſit their honey and wax. The firſt combs are the largeſt, and gradually diminiſh to a point. They are all in the ſhape of an inverted pyramid, and it is ſurpriſing how faſt they are made by the bees. The honey of theſe inſects is pro⯑duced from the flowers of the different kinds of [157] thyme, and an infinity of odoriferous plants and ſhrubs, with which the country is covered; nor can any honey exceed it in purity, or fragrance.

But to return to our nuns; I have already ſaid, that, united in pairs, they inhabit a building conſiſt⯑ing of three or four apartments. Each of theſe little dwellings contains various conveniences within itſelf. They have here likewiſe a vaſt ciſtern, a neceſſary precaution, on an eminence, without water, a wine⯑preſs, an oven, and one or two looms for making linen. They generally rear ſilk-worms, and gather cotton, which is an annual plant in this country. One of the ſiſters ſpins, while the other weaves, and ſome of them knit ſtockings. When they have provided themſelves with what is neceſſary for their own uſe, they ſell the remaining fruits of their in⯑duſtry in the town.

In their cells is neither ſumptuouſneſs nor mag⯑nificence; we find only convenient utenſils, and ab⯑ſolutely neceſſary furniture, which is kept neat and clean. In a word, theſe nuns, without being rich, enjoy a comfortable ſubſiſtence, for which they are indebted to their induſtry. Chearfulneſs is their conſtant companion, and we ſee among them no me⯑lancholy faces. In general a younger ſiſter unites herſelf with an elder than herſelf, to ſolace and re⯑lieve [158] her from the burthen of the more laborious employments. I frequently, ſays Savary, viſited a Greek lady, who every year paſſed a few weeks in this monaſtery, and always found among them vo⯑luntary nuns; a mildneſs, modeſty, and livelineſs very remote from that ſour and auſtere character, abſolutely inconſiſtent with virtue.

At the moment I am writing, adds the above writer, Acrotiri contains within its narrow precincts, the de⯑crepitude of age, the vigour of riper years, and all the charms of youth. I have ſeen three of theſe females well deſerving to employ the pencil of a ſkilful painter: a nun of an hundred and nine years old, another of thirty-ſix, and a novice of ſixteen. The firſt bent like a bow, with difficulty hobbled along by the aid of a ſmall ſtaff, and ſeemed every moment ready to ſink with feebleneſs. She had ſtill preſerved all her ſenſes, though blunted, and in a kind of ſtupor. To extract any converſation from her, ſhe muſt have a a glaſs of cordial, or of excellent wine, which gra⯑dually revived her heart. She told us, ſhe was born in the village of La Sude, which was then in the poſ⯑ſeſſion of the Venetians; and recollected the different times that fortreſs had been beſieged by the Turks, their throwing the bombs upon the roofs of the houſes, and the terror it ſpread among the inhabitants. After [159] the taking of the fort, ſhe retired to this convent, where ſhe had reſided near fourteen years.

The ſecond was tall, with an animated countenance, and elegant features; her air was majeſtic, her eye-brows black, and her eyes ſparkling; but the roſes of her cheeks, and the lilies of her complexion began to fade. She was ſtill handſome, but her beauty was the beauty of maturity; the delicacy and ſoftneſs of blooming youth was evidently paſt, and each ſucceſ⯑ſive day robbed her of a charm.

But the third, to conceive a juſt idea of her beauty, one muſt have ſeen her; the powers of deſcription are totally inſufficient to convey it. Unite in ima⯑gination, all the charms which ſometimes adorn the faireſt of nature's works, in all their delicacy and perfection, in all their aſtoniſhing harmony and grace, and it will give but a feeble image of the novice of Acrotiri. Her features had uncommon animation, and her eyes ſparkled with a luſtre that ſeemed more than human, and which it was impoſſible to ſuſtain unmoved. How indeſcribable muſt have been her ſmile, would this beauteous virgin have conſented to ſmile. Tranſcendant as were her charms, her dreſs was of the moſt ſimple kind; yet it ſeemed as if no ornament might be added, that could embelliſh her. Every action, every attitude, made her appearance [160] ſtill more lovely. Abſolutely unconſcious of her beauty, ſhe waited with apparent pleaſure on the nun, whom ſhe conſidered as her mother, and anticipated all her deſires. Her whole air and manner were free from the ſlighteſt tinge of affectation; ſhe appeared abſorbed in ſublime ideas, and only aſpired to be re⯑ceived among the nuns of Acrotiri. I cannot deny, ſays Savary, that I was ſenſibly concerned, at the thought of ſo many charms being for ever buried in the depth of a ſad ſolitude; and that ſhe, who ſeemed born to give the higheſt felicity to ſome favoured mortal, ſhould be ſeparated for ever from the ſociety of man.

Let a painter try what his art can effect, and if he would repreſent the bloom of youth, the maturity of riper years, and old age in her decrepitudes, let him pourtray the three females I have endeavoured to deſcribe. But he will fail in the attempt. To ſucceed, he muſt, like me, have ſeen the originals. The imagination only traces with fidelity what the eye has obſerved. Then genius meditates and compoſes, and by its powers, become creative; for perfectly to repreſent ſuch objects, is rather to create than to imi⯑tate. This was the perfection to which Protogenes attained. The froth on the mouth of the panting dog, appeared to him imitated and not natural. An ordinary artiſt would have been ſatisfied, but the [161] Rhodian painter aſpired to the perfection of nature; that is, to be like her Creator.

Rhetimo, anciently Rhitymna, the third chief city of the iſland, and reſidence of a Pacha; is a hand⯑ſome town ſituated on the entrance of a rich and fertile plain. It is not large, and ſcarcely contains ſix thouſand inhabitants. A citadel built on a rock, which projects into the ſea, would be ſufficient for its defence, were it not commanded by a high hill, from which, it may be battered with artillery. The har⯑bour, which is nearly choaked up, is only capable of receiving barks and ſmall veſſels. The Turks never trouble themſelves to prevent, or repair, the ravages of time, and behold with unconcern, the moſt uſeful works become heaps of ruins. Their harbours, there⯑fore, are every where filling up, and the commerce they attracted deſerts them, to ſeek more commo⯑dious ſituations. The French had formerly a vice-conſul at Rhetimo, to which place the ſhips of Mar⯑ſeilles came to take in oil; but, for a long time paſt, they have not been able to approach the town, and the government have withdrawn an officer, that can now be of no uſe.

It is, nevertheleſs, much to be wiſhed, that the port of Rhetimo may be reſtored. The plains round it, abound in various productions, and oils, cotton, [162] ſaffron, and wax, are extremely plentiful; all which dif⯑ferent branches of commerce would become ſtill more extenſive, could the inhabitants convey their produce to a foreign market. Their gardens produce the beſt fruit in the iſland. Their pomegranates, almonds, piſtachio nuts, and oranges, are excellent. Here we find the apricot-tree, that produces the mich-mich; a fruit of an exquiſite fragrance, and yielding a delicious juice. It is a kind of alberge, but more mellow, and ſmaller than that of France.

CHAP. XXXI. (In Continuation.)

FIVE leagues from this town, an immenſe country opens, between the weſtern extremity and Mount Ida, and the firſt chain of the white moun⯑tains. In this large valley is the village of Mar⯑guerites, the moſt populous of any in the iſland, which contains about ten thouſand Greeks, who cul⯑tivate the rich adjoining plains, and would carry their oils, grain, and other commodities to Rhetimo, if [163] they had a harbour. This village, or rather town, is but two leagues diſtant from the northern ſea, and not far from the road to Candia. Cloſe to it flows a ſmall river, which falls from the mountains in caſ⯑cades. The charming temperature, and varied pro⯑ductions of this beautiful country, invited the Vene⯑tians to ſettle there. They had built country-houſes in this diſtrict, where they paſſed a part of the year; ſeveral of which are ſtill to be ſeen; but it is with regret we find them occupied by ignorant Greeks, or barbarous Turks. Nothing remains but the ruins of thoſe gardens which art deſigned, and nature delighted in decorating with a perpetual ſucceſſion of flowers and fruits.

The Turks in this iſland, do not reſerve in their houſes, ſeparate apartments for every perſon of the family; the women only have diſtinct chambers; the men ſleep together in ſpacious halls, on matraſſes ſpread on the carpeting, and provided with ſheets and a blanket. Agreeable to this ancient cuſtom, ſays Savary, in his travels through the iſland, we were ſhewn into a large room, round which our beds were placed on the ground. Only two centuries ago, ſays the above author, it was uſual even in France, for the whole family to paſs the night in the ſame apartment; ſince that time, our manners have undergone a great change; they have infinitely more delicacy and con⯑venience; [164] nay, perhaps more decency; but are they more ſocial?

Deſcribing his reception, and an entertainment at a country-houſe of a Turkiſh nobleman, our author adds, the table was ſpread in the garden under the ſhade of orange-trees. Six of theſe beautiful trees, planted in a circle, united their branches, which had never been mutilated by the ſhears, and formed over our heads a roof impenetrable to the rays of the ſun. In the middle of a very hot day, we enjoyed in this arbour, which nature has ſo profuſely embelliſhed, a delicious coolneſs. On every ſide, flowers hung in garlands over the gueſts, and formed a crown for each. The brightneſs of their colours, their exqui⯑ſite odours, the beauty of the foliage gently agitated by the zephyrs; every thing conſpired to make us imagine ourſelves ſuddenly tranſported to ſome en⯑chanted grove. To complete the whole, a beautiful ſtream which deſcended from the adjoining hills, paſſed under the table, and contributed to preſerve the pleaſantneſs and coolneſs of our arbour; on each ſide of us, we beheld it gliding over a golden ſand, and winding its cryſtal ſtream through the garden, in which a great number of ſmall canals had been dug, to convey its water to the orange, the pomegranate, and almond-trees; which repaid, with intereſt, the moiſture they received in flowers and in fruits.

[165]The table was now ſerved; the Aga had en⯑deavoured to provide for us ſuitable to our taſte; we were preſented with all the utenſils common in France; and our hoſt himſelf conformed to our cuſ⯑toms. Knowing that we were uſed to take ſoup, he ſupplied us with a great diſh of roaſt-meats, covered with a delicious jelly. Round this were bartavelles, almoſt as large as our hen; there were, beſides, ex⯑cellent quails, a roaſted lamb, and haſhed meat dreſſed with rice, perfectly well ſeaſoned. The wine cor⯑reſponded with the excellence of the reſt of our en⯑tertainment; we were ſerved with vin de loi, malm⯑ſey of Mount Ida, and a ſort of perfumed red wine, equally agreeable to the ſmell and the taſte. The vin de loi is rather bitter, but leaves an agreeable flavour in the mouth, and excites a gentle warmth in the ſtomach. The malmſey of Mount Ida is more unctuous, more agreeable to the palate, and not leſs fragrant.

Our good patriarch, wiſhing to imitate his gueſts, and take his glaſs in defiance of the prophet, had ſent away his ſervants and his children. Laying aſide the Turkiſh gravity which never condeſcends to ſmile; he chatted with much vivacity, and frequently aſto⯑niſhed us by the penetration of his underſtanding, the aptneſs of his replies, and the juſtneſs of his ideas. When the diſhes were removed, we were preſented [166] with Moka coffee and pipes. The pipes made uſe of here, are of jaſmine, and the part applied to the mouth of amber; their enormous length entirely takes away the pungency of the tobacco, which, in Turkey, how⯑ever, is mild; and, being mixed with the wood of aloes, produce a vapour neither diſagreeable nor in⯑commodious, as in other countries.

As ſoon as the great heat was over, he called his ſons, and ordered them to attend us on a ſhooting party; we deſcended into a plain, where we found plenty of quails, and had the pleaſure of killing many without fatigue. The darkneſs which now advanced over the hills, brought us back to the houſe, and as the nights in this climate are as clear and fine as the days are beautiful, we ſupped in the arbour of orange-trees. Rarely do we enjoy this luxury in France; the night air has always a degree of chillneſs that makes us ſhudder; or a copious dew falls injurious to health. In Crete, theſe inconveniences are not felt. The ſky was without a cloud, the coolneſs agreeable, and the air ſo calm, as ſcarcely to diſturb the light of four large wax tapers, which illumined the foliage in a thouſand different ways, and the varied productions of which, produced lights and ſhades of an admirable effect. The condenſation of the air had collected the fragrant perfumes of the flower and ſhrubs, and every ſenſe was delighted.

[167]This Turkiſh nobleman poſſeſſed ſeveral other country houſes. That to which we were invited, he only occupied in the ſpring; for he paſſes the violent heat of the ſummer in a charming retreat, ſituated among the mountains. Then, while the ſun ſcorches up the plain, and the whole atmoſphere ſeems on fire, he enjoys a delicious temperature; and beholds the country round him clad in verdure, and covered with fruits and flowers.

During the whole time we paſſed at his ſeat, we ex⯑perienced from him nothing but the utmoſt politeneſs; he made us no great compliments, but ſtudied our taſtes; and we were ſure of finding on our table, the diſhes to which we ſeemed to give a preference. One morning riſing before my companions, and walking among the neighbouring orchards, I perceived this ve⯑nerable Muſſulman ſtanding near a fountain contiguous to the houſe; he was waſhing his face and hands, and chaunting the firſt chapter of the koran, that is to ſay, one of the fineſt hymns ever addreſſed by man to the ſupreme Being. He ſeemed infinitely abſorbed in the adoration he was paying to his Creator; and I conceived, ſays Savary, a favourable opinion of a man, who fulfilled with ſo much dignity, the firſt of all duties.

[168]Such is the life led by the rich Mahometans, in Candia; they paſs three-fourths of the year on their eſtates, and repair in winter to the town, to ſell the ſuperfluity of their produce, which procures them very conſiderable wealth. Content with their poſ⯑ſeſſions, they aſpire after none of the public employ⯑ments which might endanger their ſafety; but ſee them without envy in the poſſeſſion of ſtrangers. Uncontrolled monarchs on their own eſtates, they command and receive implicit obedience. Poſſeſſing the handſomeſt women in the iſland, they bring up their numerous offspring in the reſpect and ſubmiſ⯑ſion due to the chief of the family. Theſe Mahome⯑tans, enjoying without pain, anxiety, or ambition, all the bounties offered them by nature, paſs their days in tranquility and happineſs; and retain, even in a very advanced age, almoſt unimpaired good health.

The Greeks, notwithſtanding the contemptible ſtate of debaſement to which they are reduced, ſtill retain a pride and vanity, that can only be equalled by their ignorance. Of this we had a ſtriking inſtance, at the convent of Aſomatos; in the mountains bordering on Mount Ida, where we halted one evening, ſays Savary, in our journey through Crete; the ſuperiors of which, thinking to amuſe us, propoſed after ſupper, that his prieſts ſhould chaunt the Kyrie eleiſon. We accepted his propoſal; and immediately a number of children, [169] deacons, and ſub-deacons, made their appearance; and, on a ſignal given, began the Kyrie eleiſon. They ſang through their noſes, and produced ſo frightful a noiſe, that it was with the utmoſt difficulty we could refrain from laughing; but, at length, they concluded their diſcordant jargon, and we clapped our hands in applauſe. We were now in hopes this entertainment was ended, but he begged us to go through the ſame ceremony in French. On this, a young man in our company ſtruck up a lively ſong, and we all joined chorus. The ſuperior and his brethren, were delighted with the ſprightlineſs of our Kyrie eleiſon, but affirmed, their muſic was more ſolemn and majeſtic; to which we readily ſubſcribed. Theſe incidents, ſays our author, ſeem trivial; but nothing can better deſcribe the character of the people we viſit. The good cheer, choice wines, and excellent beds we met with, were entirely owing to a little well-timed complaiſance, and the incenſe offered to the vanity of our hoſt.

The next morning we intended to have breakfaſted at Arcadi, the handſomeſt monaſtery in the iſland; and, as it was only three leagues diſtant, we expected to reach it in good time; but the roads were dreadful. We continued aſcending, for an hour and an half, before we came to the firſt chain of heights, that run parallel with mount Ida, and on which Arcadi is built. We met with ſteep paths, cut out of the [170] rock; and our horſes were obliged to clamber up ſteps of marble and granite, without ſlipping, or ſtumbling, otherwiſe we muſt have been daſhed to pieces on the ſtones, or tumbled headlong into the torrent. I do not exaggerate, ſays Savary, the horror of the roads we had to paſs. The firſt time a man unaccuſtomed to ſuch ways travels into Crete, he imagines his life in danger at every ſtep, but more experience ſoon relieves him from his fears: for there is no place ſo dangerous and dreadful, but may eaſily be paſſed with the mules and horſes of the country.

We were repaid for our fatigues, by the beauty of the proſpects which every where preſented them⯑ſelves to our view. We traverſed whole woods of ſtrawberries and privets, which never loſe their ver⯑dure. Firs, of a prodigious height, rear their heads amid the ſnows, and are the haunts of herds of wild goats. In the vallies the courſe of the waters is traced by tufts of myrtle, ſome branches of which were in flower, and mingled the verdant luſtre of their foliage with that of the laurel-roſe. The ſheep were feeding on the brow of the rocks; and the cot⯑tages, ſurrounded with clumps of trees, formed landſcapes, the eye was never wearied with admiring. Sometimes theſe proſpects were ſufficiently near to diſcriminate every object; and at others, diſtant and [171] obſcure, preſented only light ſhades, pleaſingly ſketched in the horizon.

After a fatiguing journey of three hours, we ar⯑rived at the convent of Arcadi; where the ſuperior received us politely, and ordered breakfaſt to be prepared. This monaſtery, ſituated in mount Ida, poſſeſſes very extenſive tracts of land, which are care⯑fully cultivated by its numerous monks; and the oil, corn, wine and wax, produced on them every year, amounts in value, to conſiderable ſums. The good fathers live much at their eaſe, and are very hoſ⯑pitable to travellers.

The apartments of this monaſtery are built round a large court, in which is a handſome church, whi⯑ther the Greeks of the neighbourhood repair to di⯑vine ſervice. Among this numerous body of monks, there are but few prieſts; (the greater part of them do not enter into holy orders) but ſome in quality of brethren, and are employed in the moſt fatiguing labours of agriculture. We viſited the cellar, in which a former traveller (Tournfort) reckoned a hun⯑dred caſks of wine; but we ſaw only forty barrels full; theſe, however, were of a ſtupendous bigneſs. Into this cellar the ſuperior deſcends at the end of every vintage; and the following is the very ſingular form of his benediction on the wine. "O Lord God, [172] who loveſt men, look down on this wine, and on thoſe that ſhall drink it. Bleſs our caſks, as thou didſt bleſs the well of Jacob, the pool of Siloam, and the drink of thy holy apoſtles. O Lord, who didſt con⯑deſcend to be preſent at the wedding of Cana, where by changing of water into wine, there manifeſted thy glory to thy diſciples, ſend now thy holy ſpirit on this wine, and bleſs it in thy name. Amen."

After a plentiful breakfaſt, we deſired to ſee the library of the convent, of which we had heard ſo much from the good monks. It was, as they ſaid, the moſt valuable, numerous, and complete in the iſland; we expected therefore to have found ſome literary treaſures; or, at leaſt, the beſt authors of ancient Greece. They conducted us into an apartment, where we ſaw about two hundred old volumes, ranged on ſhelves, and covered with duſt, which did not ſeem to have had the honour of a viſit for many a day. They conſiſted in general of books of devo⯑tion, ſermons, and controverſial divinity. After turning over a great number, without finding any thing that merited our attention, except a manuſcript Homer, which they would not ſell, we went to re⯑turn our thanks to the ſuperior, and continued our journey.

[173]In our way to theſe convents, we travelled along the ſides of the hills, which terminate mount Ida, to the Southward. Two chains of theſe hills, formed between us and that mountain, a double amphitheatre, above which it reared its majeſtic head. We could perceive large clouds of a ſhining whiteneſs, ranging themſelves around its ſummit, and circling it with a ſilver crown; which, illumined by the ſun, ſhone with a wonderful ſplendor. Theſe clouds, obeying the law of attraction, after encompaſſing for ſeveral hours the head of the mountain, fell in imperceptible drops on all the ſurrounding objects, and entirely diſap⯑peared; others ſucceeded, and were diſſipated in the ſame manner.

This attractive power, which forces the clouds to⯑wards the tops of the lofty mountains, is the origin of ſprings, fountains, ſtreams, and all the rivers of the globe. In the higher regions of the air, where the riſing vapours are condenſed by cold, the water of the clouds is converted into hail and ſnow; but, if they attain only a moderate height, when the cold is not very great, they fall in miſts, rains, and copious dews. When the hills are covered with fruits, the ſprings and rivulets become more numerous, as the leaves of trees poſſeſs the peculiar property of attract⯑ing the humidity diffuſed throughout the atmoſphere. To procure water for a dry country, nothing more, [174] therefore, would be neceſſary, than to plant fruit-trees on the hill-tops. When we find the ancients beſtowing, the name of rivers on the Glaucus and the Zanthus, which run through Aſia-Minor, and are now little more than inconſiderable brooks, we are tempted to ſuſpect them of exaggeration. But, if we reflect, that the hills where theſe rivers riſe, are, at preſent, ſtript of their trees and ſoil, and no longer oppoſe a barrier to the paſſage of the clouds, though formerly crowned with lofty foreſts, which attracted them around their tops, and drew from them all their moiſ⯑ture; we ſhall find no difficulty in believing, that they, as well as many others, at preſent, but inſigni⯑ficant rivulets, might anciently, when fed with more copious ſupplies, well deſerve the appellation of rivers.

The diverſity of landſcapes, which conſtantly charmed the eye, made us forget the dangers to which we were expoſed. For the ſpace of a league, we rode along the ſlope of a very high hill. On one ſide, the ground was as perpendicular as a wall; and on the other, was the channel of a torrent, two hun⯑dred feet deep, through which the water ruſhed over the large flint ſtones, with a violent noiſe. The path at laſt grew ſo narrow, that when once fairly entered, it was impoſſible to diſmount, but at the riſk of throwing both ourſelves and the horſes into the abyſs [175] below. In many places, this road was not more than a foot and a half wide; though on the brink of a tre⯑mendous precipice, which no one could look down without ſhuddering. We were now convinced of the excellence of our horſes; not one of which ſo much as made a falſe ſtep. They ſeemed to feel the danger, trod with caution, and examined where to put their feet. In a wet place, however, mine made a falſe ſlip, and tottered for a moment on the brink of a pre⯑cipice; but keeping my ſeat ſtill firm, he recovered himſelf.

Mount Ida begins near Candia, and ſtretches from Eaſt to Weſt, as far as the White Mountains. It ex⯑tends from the Northern to the Southern Sea, and is the higheſt in the iſland. In many parts of it, ſnow lies all the year. From its ſummit, we may diſcover the ſea of Crete, and that of Lybia. The eye wanders over an immenſe horizon, and diſcerns many of the ſcattered iſlands of the Archipelago; ſuch as Cytherea, Milo and Argentum.

In ſummer when the ſnows are melted, vaſt plains, ſituated on the declivity of the mountains, afford ex⯑cellent paſturage for the flocks. On that part of it, oppoſite to Candia, are foreſts, conſiſting chiefly of maple and green oak. The Southern ſides abound with the ſtrawberry-tree, privets, and rock-roſes. The Eaſtern [176] brow is beautified with cedars, pines, and cypreſſes; but on the Weſt, its perpendicular ſides preſent nothing but piles of rocks inacceſſible to ſcale. It is enriched with an infinity of other plants, which would delight the botaniſt; ſuch as the true melliot, the yellow flowered marjoram, &c. Abundant ſtreams flow on every ſide from its ſummit. Some ruſh in torrents into the vallies, while others water the plains, which produce luxuriant harveſts; or, diſtri⯑buted by art, maintain fecundity in the innumerable fruit-trees which go round the villages.

The labyrinth, as it is called, runs under a moun⯑tain at the foot of Mount Ida. The opening of it is natural, and not wide. We had brought with us, ſays Savary, the thread of Ariadne, that is four hun⯑dred fathoms of twine, to explore it. To diſcern our way amid this gloomy abode, we each carried a flambeau. Two Greeks bore the clew, which they unfolded or wound up as occaſion required. At firſt, we loſt ourſelves in different allies without an open⯑ing; but, at length diſcovered the true paſſage, which is on the right as we enter. We arrive at it by a nar⯑row path, and are obliged to creep on our hands and feet, for the ſpace of an hundred yards, the roof being extremely low. At the end of this narrow paſſage, the ceiling riſes ſuddenly, and we were able to walk upright, in the midſt of the impenetrable darkneſs [177] that ſurrounded us, and the innumerable ways which ſtruck off on each ſide, and croſſed each other in dif⯑ferent directions Sometimes we were ſtopped ſhort by a paſſage without an opening; and at others, after long circuits, were aſtoniſhed to find ourſelves at the croſs-way from which we had ſet out. Frequently, after encircling with our cord a great extent of rock, we were obliged to wind it up, and return the way we came. It is impoſſible to deſcribe to what a degree theſe paſſages are multiplied and crooked; ſome of them form curves, which lead inſenſibly to a vaſt empty ſpace, ſupported by enormous pillars, whence three or four paſſages ſtrike off, that conduct to op⯑poſite points; others, after long windings, divide into ſeveral branches: theſe again, extend a great length; and, terminated by the rock, oblige the traveller to trace back his way. We walked with precaution in the doublings of this vaſt labyrinth, amid the eternal darkneſs that reigns through it, and which our torches could hardly diſpel. The precaution we had taken, of proceeding with the thread of Ariadne, and of faſtening it at different diſtances, leſt it ſhould break, allowed us to advance further than Belon, Tournfort, and Pocock. We obſerved, in ſeveral parts of the middle avenue, the cyphers 1700, written with a black pencil, by the hand of the celebrated botaniſt. An extraordinary circumſtance, which he remarks, and which we admired no leſs than he had done, is the [178] property poſſeſſed by the rock, of preſenting the names engraved on it in relief.

After ſtraying for a long time, in the fruitful ca⯑vern of Minotaur, we arrived at the extremity of the alley, which Tournfort followed. There we found a wide ſpace, with cyphers cut in the rock, none of which were of an earlier date than the fourteenth century. There is another, ſimilar to this, on the right. To arrive at this place, we had run out almoſt all our line, that is to ſay, about twenty-four hun⯑dred feet, without reckoning our various excurſions. We remained three hours in the labyrinth, conti⯑nually walking, without being able to flatter our⯑ſelves with having ſeen every thing.

Several authors, among whom are Belon and Pocock, pretend, that this labyrinth is no more than a quarry; from which, ſtones were brought to build the city of Gortyna, ſituated at many miles diſtance; the mag⯑nificent ruins of which, are ſtill viſible. Mr. Tourn⯑fort has ſatisfactorily confuted this opinion; he has proved, that the ſtone of this cavern is too ſoft to be fit for building; and that it would have coſt immenſe ſums to convey it acroſs the ſteep mountains, that lie between the labyrinth and that city. It might have been much more natural for the inhabitants, to pro⯑cure their ſtone from the mountains, in the vicinity of [179] Gortyna. It is much more probable, adds Mr. Tournfort, that nature produced the labyrinth, and that the paſſage at the entrance, has not been altered, to ſhew poſterity what was the ſtate of theſe ſubter⯑raneous channels, before they were enlarged by the hand of man.

But for what purpoſe, ſays Savary, was this laby⯑rinth intended? And was it there that the Minotaur was confined? The diſcovery of truth, obſcured by the lapſe of time, gives pleaſure to the reader, and amply recompenſes the labour of inveſtigation.

In the firſt place, it is certain that this immenſe cavern is not the labyrinth formed by Daedalus, on the plan of that of Egypt. All the ancient writers atteſt, that the famous work of that celebrated archi⯑tect, was ſituated at Cnoſſus. John Tzetzes, very ſatisfactorily deſcribes this famous edifice, and in⯑forms us of the uſe for which it was intended. "Daedalus, the Athenian, made for King Minos, a priſon, from which it was impoſſible to eſcape. Its numerous windings, were in the form of a ſnail, and it was called the labyrinth." This labyrinth ſubſiſts no longer. It was, indeed, already deſtroyed, in the days of Pliny. An antique gem, correſponding with this deſcription of Tzetzes, is ſtill to be ſeen. [180] Let us proceed to examine that which is ſtill exiſt⯑ing.

Taurus, was the name of one of the principal men of Crete; who, poſſeſſing the advantage of a fine perſon, and having acquired great renown by his military exploits, Paſiphiae, wife of Minos, king of Crete, became enamoured of him, and had a ſon by him: upon diſcovering that tranſaction, Minos would not, however, put him to death; but, according to ancient hiſtory, confined him to the mountains to ſerve the ſhepherds. In theſe ſolitary abodes, he grew wild and fierce, and lived by robbery, and ſteal⯑ing ſheep from the flocks. Having learnt, that Minos had ſent ſoldiers to take him, he dug a deep cavern, which he made his place of refuge. At length, the king of Crete ſent him ſuch criminals, as he wiſhed to puniſh with death. His ferocity, and this employ⯑ment, no doubt, procured him the name of Minotaur, and induced poets and painters to repreſent him as a monſter, half a man, and half a bull. An ingenious emblem, having reference to his birth, character, and odious ſervices.

Theſeus arriving in the iſland of Crete, ſays Plutarch, Ariadne fell deſperately in love with him. She bore him a ſon, and taught him how to eſcape from the winding paſſages of the labyrinth; and he ſlew the [181] Minatour. To diſtinguiſh this cavern, from the fa⯑mous edifice built by Daedalus, at Cnoſſus, Claudian called it the labyrinth of Gortyna, the uſual abode of the Minotaur. Of the labyrinth of Cnoſſus, Claudian ſays, "it forms different circuits, which are neither inferior to the art, with which the labyrinth of Gor⯑tyna, the uſual abode of the Minotaur is built, nor the windings of the river Maeander."

We have now thrown all the light we have been able upon this wonderful cavern of antiquity, and ſhall leave our readers to form their conjectures; only begging leave to remark, that it ſeems to us ſingu⯑lar, that the antique gem of the labyrinth of Cnoſſus, ſhould have the figure of a Minotaur in the centre.

The origin of Gortyna is uncertain; the opinions of authors varying on this ſubject. It is, however, of the ſlighteſt antiquity. Homer ſpeaks of it, as of a powerful city defended by walls. It was a flouriſhing city when Lycurgus travelled into Crete. Plato tells us, it was built by a colony from Gortyna, a city of Peloponneſus. The Lethe, this river ſo celebrated in antiquity, ran near Gortyna. It was called Lethe, becauſe Harmonia, the daughter of Venus, forgot her huſband Cadmus, on its banks.

[182]The ruins of Gortyna, cover a vaſt extent of ground, and enable us to form ſome idea of its an⯑cient magnificence. Such of its monuments, as ſtill ſubſiſt, are not of the higheſt antiquity. One of the moſt remarkable, is a gate built with large bricks, which have been formerly covered with free ſtone. This edifice is of a conſiderable thickneſs, and preſents an extenſive front. It cannot be ſuppoſed, more ancient than the time, when Ptolemy Philopater, un⯑dertook to rebuild the walls of Gortyna. Beyond this gate, we find a large open ſpace, in form nearly of a parallelogram, on each ſide of which, is a double row of pedeſtals. The baſes of the marble are buried, and the tops appear above the ground. The order in which they are ranged, gives reaſon to conjecture, they were part of the portico of a temple. At dif⯑ferent intervals, we meet with heaps of rubbiſh, and columns of marble and granite, buried up to the middle of their ſhafts. The capitals lie near them, broken off, but ſeveral of them have none. Near the farther end of theſe ruins, on the banks of that beau⯑tiful river, where Harmonia forgot Cadmus, we enter a church, one ſide of which is deſtroyed. This is probably the ancient cathedral founded by Titus, the diſciple of St. Paul.

Theſe ruins do not appear ſuitable to what might be expected, from the grandeur and magnificence of [183] Gortyna. But we muſt conſider, that the fineſt mar⯑bles have been carried off; that we ſee, in adjacent villages, ancient columns employed in making gates for the Turkiſh gardens, and that the greateſt part of its ornaments are buried under the earth, which is conſiderably raiſed. If the ground were dug into, and proper reſearches made, we ſhould certainly find ſtatues and valuable antiquities. At preſent the huſbandman paſſes his plough over them, and covers with his harveſt, the ruins of the palaces and temples of Gortyna. Such is the deſtiny of ancient cities. They are the work of man, and periſh like himſelf. Thoſe which in ages paſt were the ornament or terror of the world, Thebes, Memphis, and Babylon, are now no more. Can we imagine, that London, that noble city, which contains within itſelf all the arts, and innumerable inhabitants, will exiſt for ever. Can we doubt, that the curious traveller ſhall one day wander amid heaps of rubbiſh, in ſearch of the ſituation of her temples, and her palaces? Let us conſole ourſelves: that period is ſtill very re⯑mote.

This iſland is governed by three Pachas, who reſide at Candia, Canea, and Rhetimo. The firſt, who is always a Pacha of three tails, is, as it were, the viceroy of the iſland. He is inveſted with the ſu⯑preme power, has the inſpection of the forts and [184] arſenals, nominates to vacant military poſts, and to the governments of La Sude, Grabuſa, Spina Longua, and Gira Petra. The governors of theſe forts are called beys. They have under them a governor of the caſtle, and three general officers; one of whom is general of the artillery, the other of the cavalry, and the third of the Janiſſaries. The council of the Pacha conſiſts of a Kyaia, who has great influence in all public affairs, and likewiſe of the principal officers of the army in the diſtrict.

The great officers of the law are the Muphti, the ſupreme head of religion, and the Cadi. The for⯑mer expounds the law, relative to the partition of property among children, inheritances, and mar⯑riages; in a word, all thoſe laid down by Mahomet, in the Koran; and decides on every thing reſpect⯑ing the Mahometan religion. The Cadi cannot paſs ſentence in diſputes originating in theſe laws, until he has obtained in writing, the opinion of the Muphti. His office therefore is to receive declarations, com⯑plaints, the preſents of individuals, and to decide in the common caſes of litigation. The Pacha muſt conſult theſe perſons, before he can legally put a Turk to death; but when he has attained the dignity of three-tails, he often raiſes himſelf above the laws, and at once dictates the ſentence of death, and orders it to be carried into execution by his own authority.

[185]Each moſque has its Imam, a ſort of curate, who performs divine ſervice; and ſchool-maſters are diſ⯑tributed in different quarters of the town. Theſe men are generally reſpected in Turkey, and bear the title of Effendi, a title of honour beſtowed on perſons conſidered as deſerving reſpect.

The garriſon of Candia conſiſts of forty-ſix com⯑panies, compoſing an army of about ten thouſand men. All theſe troops are not in the town, but would be collected in an inſtant. They receive their pay regularly, and punctually, every three months; except the Janiſſaries, whoſe officers alone are paid. The different appointments of officers in this militia, do not depend on the Pacha. All promotions are regulated by a council of each company, conſiſting of the officers on duty, and the veterans. Theſe poſts can only be held two years; except that of captain, which is purchaſed at Conſtantinople, and held for life. The Ouſta, or cook, is continued likewiſe in his employment, as long as the company are contented with his ſervices. There is a chaplain, or Iman, to every company.

The garriſons of Canea, and Rhetimo, regulated on the ſame plan, are much leſs numerous. The firſt conſiſts of about three thouſand men, the other of fifteen hundred. But as all the male children of [186] the Turks become members of the corps of Ja⯑niſſaries, at their birth, this number would greatly augment in time of war. There is not much indeed to fear from them, the greeteſt part having ſcarcely ever ſeen a muſquet fired. They are never exer⯑ciſed in military evolutions, and are totally ignorant of that dreadful art, which in our days has been brought to ſuch perfection; and which, reduced to certain rules, triumphs without difficulty over blind force and numbers.

A Pacha, of Canea, who diſtinguiſhed himſelf in the laſt war with the Ruſſians, was deſirous to try the ſkill of the gunners of that garriſon. He ordered a bark to be anchored, at the diſtance of half a mile from the walls, and a large barrel placed on the deck. The ſea was perfectly calm, and the mark exceedingly diſtinct, but notwithſtanding a reward was offered to the perſon who ſhould knock it down, the gunners kept firing the whole day, without touching either the barrel or the bark.

The Pachas of Canea, and Rhetimo, are not leſs abſolute within the limits of their governments than the Pachas of Candia. They enjoy the ſame pri⯑vileges, and their council is compoſed of the ſame officers. Theſe governors are only intent on rapidly enriching themſelves, and uſe every means of ex⯑torting [187] money from the Greeks, who are oppreſſed in a manner not to be deſcribed. But to ſay the truth, theſe unhappy people ſtretch out their willing necks to the chain that weighs them down. Their envious diſpoſition is continually arming them againſt each other. If one of them has the good fortune to acquire a little property, others endeavour to diſ⯑cover ſomething of which to accuſe him before the Pacha, who avails himſelf of theſe diſſentions to rob both parties. It ſeems as if the Greeks, debaſed by their misfortunes, were no longer capable of a ge⯑nerous ſentiment; nor are they in the leaſt amended by the cruel examples they have every day before their eyes.

It is not therefore ſurpriſing, that under this bar⯑barous government the number of Greeks ſhould daily diminiſh. At preſent Crete is ſuppoſed to contain, at moſt, only one hundred and fifty thouſand Greeks, ſixty-five thouſand of whom pay the capitation; a tribute paid to the Grand Signior by all his ſubjects not Mahometans; but levied, as we have before ob⯑ſerved, only on men arrived at maturity, women and children being excepted. The Turks, though they have only poſſeſſed the iſland one hundred and twenty years, or thereabouts, not being ſubject to the ſame oppreſſion, have multiplied and flouriſhed on the ruins of the vanquiſhed. Their number [188] amounts to two hundred thouſand. Is it not aſto⯑niſhing, ſays Savory, to find ſo few inhabitants on this iſland, which is above two hundred and fifty leagues in circumference? May not this diminution of men be conſidered a ſufficient proof of a deſtruc⯑tive government?

The hundred cities of Crete have been celebrated by the writers of antiquity; and geography has pre⯑ſerved to us their names and ſituations. Several of theſe contained thirty thouſand citizens; if there⯑fore, we allow ſix thouſand to each, this calculation for the hundred cities, will give ſix hundred thou⯑ſand inhabitants: we may alſo eſtimate the Cretans diſperſed in the towns and villages at the ſame num⯑ber; which, added together, will make twelve hun⯑dred thouſand. This cannot be eſteemed an exag⯑gerated calculation. When the Venetians were in poſſeſſion of the kingdom of Candia, it is ſaid to have contained nine hundred and ninety-ſix villages.

Thus we find, that when Crete was a free coun⯑try, it maintained near a million more of inhabitants than it does at preſent. But ſince thoſe happy times, this unfortunate iſland has been deprived of her laws by the Romans; groaned under the diſaſtrous reigns of the corrupt princes of the Lower Empire; been ravaged by the Arabs, during a hundred and twenty [189] years; exchanged their government for that of the Venetians; and at length has been finally ſubjected to the deſpotiſm of the Turks; who, in all the coun⯑tries they have conquered, have occaſioned a fright⯑ful depopulation.

When Candia was in poſſeſſion of the Venetians, the towns of Siria, Gira Petra, Siſims and Sphachia, were crouded with inhabitants; at preſent they are wretched villages, with ruined fortreſſes and har⯑bours, nearly choaked up. Candia, the capital of the kingdom, was very populous, and carried on an extenſive commerce in wines, corn, ſilks and wax. It was indeed a ſecond Venice, but is now almoſt deſerted.

It is true, that the Turks, during a five and twenty years war, deſtroyed many thouſands of the Cana⯑dians; and that the plague, the conſtant attendant of their armies, followed them into this iſland, and was the deſtruction of a ſtill greater number; but if the Ottoman government had conſidered men of any importance, it might have been able in the courſe of a whole century of peace and tranquillity, to re⯑pair their ravages.

The Turks have left the Greeks the free exerciſe of their religion, but do not allow them to repair [190] their churches and monaſteries, without permiſſion, which is only to be obtained by money, and brings in conſiderable ſums to the Pachas. They have, as formerly, twelve biſhops; the principal of whom aſ⯑ſumes the title of Archbiſhop of Gortyna. He re⯑ſides at Candia, which is the ſeat of the metropolitan church. Nominated himſelf by the patriarch of Conſtantinople, he fills up all the vacant ſees of the iſland. He bears the triple crown on his tiara; ſigns in red; and is reſponſible for all the debts of the clergy. To fulfil theſe engagements, he levies heavy contributions on the other biſhops; and eſpe⯑cially on the monaſteries. He is acknowledged as chief of the Greeks, whom he protects as far as his feeble influence extends. To him the government applies in matters of importance; and he alone, of his whole nation, has the privilege of entering a town on horſeback.

It may not be here amiſs to give ſome account of the ancient government of this iſland, ſo celebrated in antiquity; a government that Lycurgus took for his model in the inſtitution he framed for Lacedemon; and which Strabo has thought an account of, not un⯑worthy his pen, and preſerved its leading features in his immortal work.

[191]Ten magiſtrates were annually choſen in a na⯑tional aſſembly, by the plurality of voices, who were called Coſmi. They had the management of war, and all the moſt important buſineſs. They poſſeſſed the right of chooſing counſellors from among the old men; and theſe, in number twenty-eight, com⯑poſed the ſenate of Crete, and were choſen from among thoſe who had paſſed the office of Coſmi, or perſons eminently diſtinguiſhed by their merit and unimpeached integrity. Theſe ſenators held their dignity for life; great deference was paid to their opinion; and nothing finally determined without conſulting them. The wiſdom of the Legiſlator had intended them for a counterpoiſe to the ambition of the ten chiefs, whoſe power was ſtill farther circum⯑ſcribed, by limiting the duration of their magiſtracy to one year.

This precaution did not end here, as the votes of the people might be improperly obtained, and their choice conſequently fall on a perſon unworthy of ſo honourable a poſt; he very wiſely provided, that whoever ſhould diſgrace the dignity of the Coſmi, might be removed, either in an aſſembly of the people, or by his colleagues only. So excellent a conſtitution cauſed Plato to ſay, "The republic which approaches too much to a monarchy, and that which admits too unreſtrained a liberty, are [192] equally remote from the juſt medium. O Cretans! O Lacedemonians! Ye have avoided theſe two rocks, and eſtabliſhed your ſtates on the moſt ſolid foundations."

Nothing can be more ſimple than this form of go⯑vernment. A free people, conſcious they were un⯑able to govern themſelves, name magiſtrates, into whoſe hands they transfer their authority; theſe chiefs, inveſted with regal power, elect ſenators to aid them with their counſels; which counſellors again can decide nothing of themſelves; but their office is perpetual, which encreaſes the reſpect paid them, and enables them to extend their knowledge and information. The ten chiefs of the republic have a powerful motive to incite them to act worthy the honourable ſtation in which they are placed; as, on the one hand, they are checked by the fear of diſgrace; and on the other, encouraged by the hope of one day becoming members of the national council.

This republic, which was as ancient as the ſiege of Troy, ſtill flouriſhed in the time of Julius Caeſar. We know of no other of ſo long continuance. The Legiſlator founding the happineſs of the Cretans on liberty, gave them laws and inſtitutions fitted to form men capable of defending their freedom. All [193] the citizens were ſoldiers, and all exerciſed and ex⯑pert in the art of war; for we even find that fo⯑reigners reſorted to Crete, to be exerciſed in that art. "Philopoemen", ſays Plutarch, "not enduring to remain inactive, and ardently deſirous of ac⯑quiring knowledge in the profeſſion of arms, em⯑barked for Crete; where, having exerciſed himſelf among that warlike people, well verſed in every mi⯑litary art, and accuſtomed to lead a frugal life, he returned to the Achozans, and ſo much diſtinguiſhed himſelf by the knowledge he had acquired, that he was immediately appointed general of the cavalry."

On the other hand the Legiſlator, perſuaded that conqueſts were uſually only acts of violence and in⯑juſtice, which frequently enfeeble, and almoſt al⯑ways corrupted the morals of the victorious nation, endeavoured to prevent the Cretans from trying to ſubdue foreign countries. And from the time the government of the country firſt became republican, till it was attacked by the Romans, we never find the Cretans to have attempted any foreign invaſion; an honour reſerved excluſively to them among all the people celebrated in hiſtory. Individuals might indeed ſerve in the armies of other ſtates; the kings and princes of which, knowing their bravery and ſkill in archery, ſtrove who ſhould firſt induce them to enter into their pay; as each was deſirous to have [194] in his army a body of Cretan bowmen, ſince the whole world could not produce any more expert. "The arrows of Gortyna", ſays Claudian, "hap⯑pily directed, carry certain wounds, and never fail."

The love of war did not extinguiſh in the Cretans that exquiſite ſenſibility which made them cul⯑tivate and encourage the fine arts. "The Cretans diſplayed their munificence to Homer, by giving him a thouſand crowns; and, glorying in a generoſity not to be ſurpaſſed, preſerved the memory of their du⯑ration, by a public inſcription. In Crete, adds Ptolemy, men are ſtill more anxious to cultivate their minds, than to exerciſe their bodies. There⯑fore, when diſcord reigned among them, the voice of wiſdom, and the charms of poetry, brought them back to reaſon. Thales, of Gortyna, the inſtructor of Lycurgus, was one of their moſt celebrated phi⯑loſophers, poets, and legiſlators; and he moſt ſuc⯑ceſsfully applied his knowledge and talents to re⯑ſtore concord to his fellow-citizens. "His poetry", ſays Plutarch, in the life of Lycurgus, "conſiſted of diſcourſes in verſe, exhorting the people to unanimity and obedience to their ſuperiors; he poſſeſſed the art of conveying, in the moſt harmonious metre, the moſt ſolid and beneficial inſtruction. So great was the effect of his poetry, that his hearers, who found their underſtanding as well as their ears, equally per⯑ſuaded [195] and charmed, gradually ſuffered all their ani⯑moſity to ſubſide; and, enamoured with the bleſſings of peace, which he painted in the moſt lively co⯑lours, forgot their inteſtine hatreds, and ranged themſelves under the ſtandard of concord." Men, over whom poetry and muſic had ſuch power, could not he enemies to pleaſure: and we accordingly find it to have been a cuſtom with them to mark their happy days with white ſtones, and their unhappy ones with black. At the end of the year, they ex⯑amined the number of theſe ſtones, and only eſteem⯑ed themſelves to have lived the days denoted by the white ones. Hence the inſcription frequent on their tombs: He lived ſo many days; he exiſted, ſo many.

At length the fatal period arrived, when the Ro⯑mans, elated with their victories, and proud of their power, aſpired to the empire of the world, and would no longer admit of any diſtinction among the ſurrounding nations, but that of ſlaves or ſubjects. Since that period, that is, during a ſpace of nineteen hundred years, the Cretans have ceaſed to be a na⯑tion, and have gradually loſt their courage, their virtues, their ſciences, and their arts. This deplo⯑rable debaſement can only be attributed to the ex⯑tinction of their liberty. So true is it, that man is born for liberty; and, that deprived of this ſupport, received from nature to ſuſtain his weakneſs, his ge⯑nius [196] expires, and his courage languiſhes, till he ſinks to the loweſt point of degradation.

The olive-tree, that precious tree, conſecrated to Minerva, has almoſt diſappeared from Attica. The Albanians and Turks, who have alternately ravaged Greece, ſeem to have been intent on deſtroying it. Within twenty years, they have cut down two hun⯑dred thouſand feet of theſe trees. Thus has the Morea, ſo rich and flouriſhing, when poſſeſſed by the Venetians, become a poor and miſerable country.

The iſland of Crete, has not in this reſpect ſuf⯑fered the ſame fate. The olive-trees, which delight in a ſandy ſoil, a mild temperature, and the vicinity of the ſea, grow in abundance on the hills, and in the plains. The cold is never ſevere enough to in⯑jure them, and the heat is always ſufficient to ripen their fruit. We meet with ſome that ſeem co-eval with the ſoil that bears them; they grow to a vaſt ſize, and attain the height of fifty feet. Their pro⯑duce conſtitutes the chief wealth of the inhabitants, and their principal branch of commerce. The crops, however, are not equally abundant; in two years, one is generally excellent, and the other moderate. Excluſive of the prodigious conſumption of oil by the inhabitants, beſides what the Turks of Canea, inſtructed by a native of Provence, make uſe of in [197] their manufactories of ſoap, which they export throughout the Levant, the Turks annually load four and twenty ſhips with oil.

The inhabitants of Candia had no manufacture in their iſland; and it is not long ſince a native of Pro⯑vence taught them to make ſoap, of which they have now ſeveral manufactories at Canea. This betrayer of his country's intereſt, has greatly injured the trade of Marſeilles.

The total exports from the iſland of Crete, Savary eſtimates at little more than a hundred thouſand pounds; which is very inconſiderable for an iſland of ſuch great extent. The iſland, ſays the above au⯑thor, does not contain a ſufficient number of in⯑habitants for all the lands to be cultivated. Plains of three or four leagues extent, and watered by fer⯑tilizing ſtreams, are frequently to be ſeen without the ſlighteſt traces of cultivation. The indolent Turk paſſes his life in the midſt of his poſſeſſions, with⯑out thinking of improvement; and ſhould the Greek obtain permiſſion to clear out a piece of ground, after bedewing it with the ſweat of his brow, at the moment he is to enjoy the fruit of his induſtry, his powerful neighbour wreſts from him, the produce of his labour.

[198]When the kingdom of Candia was under the go⯑vernment of the republic of Venice, it produced great quantities of grain; amply ſupplied the wants of the inhabitants; and made conſiderable exporta⯑tions to foreign countries. At preſent the iſland is obliged to import corn. This is not to be attributed to any change of the ſoil, which is ſtill warmed by the ſame ſun, and watered by the ſame ſtreams. The tyranny of the Turkiſh government muſt alone be conſidered the cauſe.

Corn, ſays Pcyſonnel, is not ſcarce in Candia, the plains of Meſſara, and ſeveral other parts of the iſland, furniſh it in great abundance, and the annual har⯑veſts are quite ſufficient for the maintenance of the inhabitants; but, as the corn is incomparably fine, the Agas export a great quantity: European, Turk⯑iſh, and Greek veſſels, are perpetually engaged in this illicit commerce; on which account, Candia is frequently obliged to depend on the Morea for ſub⯑ſiſtence. Oil, and ſoap, indeed, compoſe the two principal branches of commerce in this iſland; but, it likewiſe produces an infinity of articles of import⯑ance, as very fine ſilk, wax, honey ſufficient, cotton for the conſumption of the country, and cheeſes; which a contraband trade exports to Egypt, the coaſt of Barbary, Italy, and Provence.

[199]Objects of the laſt importance, adds Savary, which would infinitely extend the commerce of the Cretans, are almoſt totally neglected. The mulberry-tree thrives admirably in the iſland; and nothing would be more eaſy than to rear ſilk-worms. The little cotton which is cultivated there, is of a very fine quality; and the wool, though not remarkable for its fineneſs, is ſo for its quantity; yet there is not a ſingle manu⯑facture in the country, which may employ theſe va⯑luable materials! Little attention, therefore, is paid to the ſilk-worm: cotton and flax are cultivated in ſmall quantities; and never will it occur to the imagi⯑nation of a Turk, that under a mild and favourable ſky, which would allow the flocks to be folded the whole year in the open air; it might be poſſible, by paying due attention to their feeding, and properly croſſing the breed, to obtain wool, even equal to that of Spain.

What advantages might not a poliſhed nation derive from an iſland, which, after ſatisfying the moſt eſſen⯑tial wants of man, would ſtill farther ſupply him with every thing that contributes to utility, eaſe, and even luxury! How might they extend their various branches of commerce! What benefits might they not derive from manufactures calculated to give them value! The delicious wines of the country, ſo little known, would be in requeſt over the whole world. [200] Foreſts of pines, oaks, and cedars, under proper ma⯑nagement, would be of uſe for ſhip-building. The huſbandmen, excited by the hope and certainty of enjoying the fruit of their labours, would clear out vaſt tracts of waſte land, now abandoned to ſterility; would ſow every ſpecies of grain, increaſe their plan⯑tations, and after enriching the ſtate, live in plenty, in the boſom of their numerous families. Men would multiply without end, and in the fineſt climate in the world; villages, and impoveriſhed towns, would again become populous cities; the arts would again return to their native country, and again flouriſh; in a word, the ſuperb iſland of Crete, would once more revive from her aſhes. To produce this extraordinary, this happy change, nothing is neceſſary but the encourage⯑ment and protection of a wiſe government.

Theſe reflections are not the dreams of a heated imagination, or of a traveller who has haſtily paſſed through the country; but of one who continued in the iſland fifteen months; who viſited its mountains and the plains; who was well acquainted with its produc⯑tions; who knows in what they are ſuſceptible of im⯑provement, and who can take upon him to aſſert, that in the whole world there is no country that combines ſo many real advantages. The lofty trees of the frozen regions, crown the ſummits of the mountains, while leſs lofty hills are covered with the fruit-trees [201] in our climates; the declivities are embelliſhed with vineyards, producing wines equally various as agree⯑able; the vallies abound in trees bearing delicious fruits; many of which thrive under the torrid zone, while the plains are enriched with every ſpecies of grain the earth can produce. Let it be obſerved too, ſays Savary, that nature has placed the fineſt harbours on the Eaſt, Weſt, and North ſides of the iſland, as if its commerce was deſtined to extend to every quar⯑ter of the globe.

CHAP. XXXII. Cyprus.

THIS iſland has made ſuch a conſpicuous figure in the page of hiſtory, that an account of it muſt prove highly intereſting to thoſe, who are fond of reſearches into the ſituation of remote nations. It lies under the fifty-ſecond degree of Eaſt longitude, and the thirty-fifth of North latitude, between the coaſt of Syria, and that of Cilicia, at preſent called Caramania; being in the moſt Eaſterly part of the [202] Levant. This country was formerly known by a great many different names. Pliny calls it Acamantis, Ceraſtis, Aſphelia, Amathuſia, Macaria, Cryptos, and Colinia. In other hiſtorians, it may be found under the denomination of Chetime, Eroſa, Paphos, and Sa⯑lamis; and in the poets under that of Cythera: the latter made it the birth-place of Venus, and the abode of the graces; hence, thoſe charming deſcriptions which they have given of it; and thoſe enchanting ſcenes, of which, according to their account, it was the theatre. Their ingenious painting has perpetuated the illuſion; and the names of Pathos, Cythera, and Amathonte; thoſe ſpots, more peculiarly conſecrated to the goddeſs of pleaſure, ſtill awaken the moſt agree⯑able and delightful ideas.

It contained formerly, nine kingdoms, tributary to Egypt, and ſoon after to the Romans. From the emperors of the Weſt, it paſſed to thoſe of the Eaſt; but was taken from them by the Arabs, under the reign of Heraclius. A prince of the family of the Comenii, fired with ambition, ſeized on the whole iſland, and eſtabliſhed himſelf ſovereign of it. In 1191, our Richard I. deprived him of it, together with his life. Being afterwards ſold by this monarch to the Templars, difference of religion cauſed the in⯑habitants to rebel againſt their new ſovereigns; and, the knights apprehending they ſhould not be able to [203] retain poſſeſſion of it, delivered back the iſland to Richard, who renounced it in favour of Guy de Luſig⯑nan. In 1480, it came under the dominion of the Venetians, and was taken from them the ſucceeding century by the Turks.

This beautiful iſland is about two hundred and twenty miles in length; ſixty-five in breadth, and about ſix hundred in circumference, including the gulphs. A chain of mountains, the higheſt of which are Olympus, St. Croix, and Buſſavent, divide it from Eaſt to Weſt.

The largeſt of its plains is that of Meſſarea; where the wandering eye loſes itſelf, in an extent of eighty miles in length, and thirty in breadth; while a variety of objects add to the pleaſure ariſing from a view of this immenſe horizon.

There are few rivers, or torrents here, the beds of which, even in winter, are not entirely dry; and this ariſes from the great ſcarcity of rain. The heavens are, as it were, of braſs; and hiſtorians aſſert, that in the reign of Conſtantine, no rain fell in this iſland for the ſpace of thirty years. It may eaſily be conceived, how injurious a drought of ſuch continuance, muſt have been to vegetation.

[204]There were formerly in this iſland, a great number of cities; of which, at preſent, nothing remains but the names, and a few ruins. There are ſome, for the ancient ſituation of which, it would be in vain to ſearch. Famaguſta, and Nicoſia, are the only places of importance; unleſs Larnic, where the European merchants have their factory, may be claſſed in the ſame rank. Beſides theſe, Cyprus contains ſeven citadels, which are commanded by the ſame number of governors.

This iſland has produced many great men, diſtin⯑guiſhed by their birth, their virtues, and their know⯑ledge. Strabo does not heſitate to ſay, that in this reſpect it is ſuperior to moſt of the Grecian iſlands.

Some authors aſſert, that the air of this iſland is bad and unhealthful. This prejudice, prevents many ſtrangers from remaining long enough in it to make the experiment. But thoſe who have inhabited the iſland for a twelvemonth have been convinced of its wholeſomeneſs, and of the error of ancient writers.

Tertian and quartan fevers are, it is true, very common and very obſtinate in Cyprus, and in all the Levant; but theſe do not ſo much ariſe from the ma⯑lignity of the air, becauſe it is eaſy to avoid them. The exceſſive heat of the climate, cauſes an abundant [205] perſpiration. If people in this ſituation, are ſo im⯑prudent to expoſe themſelves to the leaſt breath of wind, the pores become ſhut, and perſpiration is ſtop⯑ped, which infallibly brings on a fever. Another cauſe of theſe fevers is, the immoderate uſe of ſtrong liquors, and fruits, particularly cucumbers and melons. Even the inhabitants ſeldom eſcape this epidemical diſorder, eſpecially in ſummer; but by ſlight bleeding, and leaving nature to herſelf, they are cured without phyſic, or any other regimen, than that of abſtaining from fruits.

This iſland was formerly, one of the richeſt and moſt fertile in the world. It abounded with mines of gold, ſilver, copper, iron, marcaſite, rock alum, and even emeralds; but of theſe ancient productions, nothing remains beſides the remembrance, and the places from which they were procured. The preſent government fetters curioſity, and forbids every kind of reſearch. Some centuries ago, a great quantity of oil was made here; but in the time of the Venetians, a ſpirit of ſpeculation aboliſhed that uſeful branch, and the cultivation of olives was abandoned for that of cottons. Saffron, rhubarb, and other valuable pro⯑ductions, are at preſent totally neglected. Deer, roe⯑bucks, aſſes, wild bears, and a great number of the moſt beautiful pheaſants, once enlivened the plains of Cyprus; but they are now all deſtroyed; and it would [206] ſeem as if theſe animals had refuſed to embelliſh a country, which is no longer the ſeat of liberty.

The principal productions of the iſland are, at preſent, ſilk, cotton, wool, nutmegs, wines, turpen⯑tine, kermes, laudanum, wheat, barley, coloquintida, pitch, tar, glaſs-wort, ſalt, St. John's, bread, timber, umbre, and green earth.

The ſoil here, likewiſe, produces pulſe and all kinds of wild herbs; a knowledge of which, would be a va⯑luable acquiſition in botany; but there are few trees, and conſequently few fruits. Nature, however, to make amends for this loſs, has been exceedingly laviſh in flowers; and the moſt beautiful and delicate plants of Italy, France, and Holland, may eaſily be natura⯑lized. Hyacinths, anemonies, ranunculuſes, and nar⯑ciſſuſes, both ſingle and double, which require ſo much care in Europe, thrive even upon the moun⯑tains without cultivation; and render the beautiful plains of this iſland, like an immenſe parterre. Nothing can be more agreeable than to walk near the ſpots where they grow, at ſun-riſing, and ſun-ſetting; when the odoriferous particles, put in motion by the heat of the ſun, or condenſed by the coolneſs of the evening, convey to the organs of ſmell, a mixture of every perfume: it is then that the enchanting dreams of fa⯑bulous antiquity are realized; and that this iſland [207] ſeems ſtill the abode of pleaſure, and birth-place of love.

Among the wild flowers, there is one called me⯑liſſa, or the bee-flower, which indeed has the ſhape of that induſtrious animal: its root may be ranked among the claſs of bulbous plants. The juice of it is an excellent ſpecific for healing wounds.

The Cypriots cultivate a plant, which they call chenna; which is as tall and big as the pomegranate, and reſembles it in its trunk and branches; its leaves are like thoſe of the myrtle, and its flowers like a bunch of grapes in bloſſom. An oil is extracted from the fruit, which has all the properties of balm. The leaves, either dried or green, when boiled in water, communicate a beautiful orange dye to cloth or ſtuff. The Cypriots uſe it for dying their hair, which once impregnated with this colour, retains it for a long time after. The Turkiſh, and ſome of the Greek women, rub their nails and the palms of their hand with it; from an idea that it will render their ſkin white, and give a higher bloom to the carna⯑tion of their cheeks. In every country of the world, one part of the women have endeavoured to add to the graces of nature, and the other to repair her faults; all the ſcents and coſmetics invented by quackery, have been often put to the proof; but [208] they have never been able to cure the inſurmount⯑able credulity of the ſex.

The Venetians, when maſters of this iſland, uſed to paint their horſes; but this cuſtom is only con⯑tinued in regard to white greyhounds and ſheep.

For want of hands, great part of this iſland is uncultivated, and produces nothing but thyme and other odoriferous herbs, which perfume the ſur⯑rounding atmoſphere. The luxuriance of nature, left to herſelf, ſufficiently ſhews what happy effects agri⯑culture would have on theſe fertile deſarts.

In the ſide of a mountain, near Paphos, is a ca⯑vern, which produces the moſt beautiful rock cryſtal. On account of its brilliancy, it has been called the Paphian diamond: it is cut and poliſhed in the ſame manner as other precious ſtones. People are forbid, under ſevere puniſhment, to carry away the ſmalleſt piece, and the mountain is ſurrounded with guards.

A ſimilar prohibition has been made reſpecting the ſtone amianthus, or aſbeſtos, of which there is a quarry, near the village of Paleandros. Incombuſ⯑tible cloth, it is ſaid, has been made of it; and fire, inſtead of diminiſhing, increaſes its whiteneſs. This fact, founded on the relation of Pliny, and Dioſcorides, [209] is in the opinion of the moderns, one of thoſe errors ſo common in the philoſophy of the ancients. The Greeks, at preſent, call this ſtone cariſtia, and ſome others the cotton ſtone.

There are found here alſo red jaſpers, agates, and three different kinds of ſtone. The hills neareſt to Larnic, conſiſt wholly of tale, which ſerves for the compoſition of that plaiſter uſed in all the houſes of the country.

No wild animals are ſeen here but foxes and hares: the odoriferous plants on which the latter feed, give their fleſh an excellent taſte, and a moſt agreeable fla⯑vour. Hunting is the chief diverſion of the Euro⯑peans in this iſland; and they maintain, at a very great expence, horſes, and packs of hounds. No ſeaſon can check their activity; troops of hunters repair to the field, by break of day, and purſue, without intermiſſion, their fugitive inhabitants.

The moſt common of the winged tribe are rails, partridges, ſnipes, quails, and thruſhes. Of water-fowl, there is great abundance. Rails and par⯑tridges coſt about two-pence a-piece, ſnipes are ſomething dearer, as the inhabitants account them a delicacy. All other birds are ſo cheap, that they are rather given away than ſold. The beccaficos, and [210] ortolans, are remarkably fat; and ſo numerous, that the peaſants think they make a good market when they can diſpoſe of them at the rate of a penny a dozen. They are generally caught in greateſt abun⯑dance near the village of S. Nappa; a part of which they carry to the city, parboiling the reſt, and putting them into vinegar, with ſome ingredients proper for preſerving them. In this manner they keep them a whole year, and ſell them at the ſame price as the reſt. The grand vent for theſe birds is among the Europeans of Larnic, who ſend them to France, England, Holland, and various parts of the Ottoman empire. There are exported every year from this iſland, four hundred barrels, containing from two to four hundred birds in each. The uſual method of dreſſing them in Cyprus, is to ſplit them in the middle, and put them on the gridiron, with a ſlice of bread, and a little parſley: when broiled in this manner, they make a moſt delicious meal.

In the months of July and Auguſt, the fields are covered with flocks of vultures; but it appears this iſland is only a reſting place in their paſſage to ſome other country. All other birds, the beccafico not excepted, lay their eggs here, though it is pretended that none of their eggs were ever ſeen in the iſland; but this is no more true with reſpect to Cyprus, than [211] of a thouſand other places, where the ſame thing has been aſſerted with as little foundation.

Among the venomous animals is a kind of ſerpent, the Greek name of which ſignifies the deaf-ſnake; its bite is mortal; the body is about two feet long, and an inch in diameter; the colour is black and yellow, and it has two ſmall horns on its head. The Greeks have given it a very improper name, it being by no means deaf. It generally frequents corn fields; and the reapers, beſides wearing buſkins, ſix ſmall bells to their ſcythes, in order to frighten it away. This precaution would be entirely uſeleſs, if nature had deprived it of the organs of hearing. At the village of Tremitice is a Greek family, in whom the virtue of curing this bite is hereditary. I ſaw two people wounded, ſays Mariti, apply to a relation of this family, who cured them merely by touching them. All thoſe who deſpiſed this remedy, became victims to their incredulity, and died ſome time after. It is certain that all the virtue conſiſts in a ſecret known only to theſe people; for, in touching the wound, they dexterouſly apply a certain powder, which cauſes a moſt acute pain, but it vaniſhes in a moment.

The tarantula of Cyprus, is a kind of ſpider, of a brown colour, inclining to a black, and covered [212] with long hair; its bite is not mortal, but it is dan⯑gerous; and often occaſions excruciating pain, ac⯑companied with a fever.

That of the galley is incurable. This is a thin flat animal, about a foot and a half long; of a yellow colour; and furniſhed with a multitude of legs, which it moves uniformly, like the oars of a galley; hence it has acquired that name.

There is here alſo a black ſerpent, about a yard, or a yard and a half long; but it is not venomous; people take it in their hands without danger; and, having ſtripped off its ſkin, broil the fleſh, which is ſaid to be extremely well taſted.

The horſes of Cyprus are not proper for the courſe; but at Paphos, there are ſome highly eſteemed for their pace, called ciapcun; a kind of accelerated trot, which they will continue for ſix hours together, over hills and plains, without fatiguing the traveller. The aſſes have the ſame pace, as well as the mules, which are reckoned the beſt in the whole Levant.

The oxen here are lean, and of a ſmall ſize. The Greeks never eat beef; they hold it as a maxim, that the animal which tills the ground, is the ſervant of [213] man, and the companion of his daily labours, and, ought not to be uſed for food.

The mutton is juicy and tender: the tails of ſome of the ſheep, which are remarkably fine weigh up⯑wards of fifty pounds; and there are many that have three, or even five horns. Nothing can be more beautiful than the flocks of goats ſeen in this iſland. The great cleanlineſs of this animal, the variety of its colours, and its ſpotted ſkin, afford a ſpectacle truly intereſting. When ſuſpended from a rock, or traverſing the plains, its agility, and wanton gambols, form an agreeable contract with the dignity of other animals.

The greyhounds here, are excellent for the chace, and the lightning is ſcarce more rapid than their flight; no ſooner have they darted forward, than they are ſeen on their prey; and, on this account, thoſe who wiſh to enjoy long ſport, take care to chuſe the heavieſt. Greyhounds of a good breed have their ears and tail white, and exceedingly ſoft; their thighs long, nervous and robuſt; and the reſt of their body red.

CHAP. XXXIII. Cities, Manners and Cuſtoms, &c.

HAVING now given a general view of the face of the country, in this celebrated iſland of an⯑tiquity, and of its productions; we ſhall proceed in this chapter to ſpeak of the different cities; and the manners and cuſtoms of the inhabitants.

Nicoſia, Farmaguſta, and Larnic, ſeem at preſent the moſt important towns in this iſland. Of the an⯑cient city of Cithera, ſo celebrated in the works of the poets, and conſecrated to the goddeſs of beauty, no veſtiges remain; nor are there any of the ancient Pathos, which contained the celebrated temple of Venus, and was, together with the city, deſtroyed by an earthquake.

Nicoſia ſtands in the centre of the iſland, in the middle of a vaſt plain, and is ſurrounded by hills and mountains; which bound it on all ſides, at the diſ⯑tance of ten miles.

From the time of Conſtantine, till 1567, the cir⯑cumference of this city was ten miles; but the Vene⯑tians [215] reduced it to three, and fortified it, thinking by this means the conqueſt of it would be more dif⯑ficult. Nothing was reſpected: they even demoliſhed temples, palaces, and the moſt beautiful monuments; and the gloomy policy of this people ſoon reduced Nicoſia to a heap of ruins. There are ſtill to be ſeen the foundations of a citadel, erected by king James I. of the Luſignans, and the remains of a con⯑ventual church, in which were buried ſeveral ſove⯑reigns; and among others, Hugo IV. to whom Boc⯑cace dedicated his book on the genealogy of the gods.

A river, named Pedicus, ran through the ancient city; but in 1567, its courſe was changed. At pre⯑ſent it is almoſt entirely dry; and the little water ſeen in it during winter, refreſhes the neighbouring plains.

The city of Nicoſia, under the family of the Lu⯑ſignans, was the reſidence of the kings, and the ſee of an archbiſhop. It contained a great many mo⯑naſteries, three hundred churches, and a number of palaces and public buildings. The year 1570, was fatal to this city. In the month of June, of the ſame year, the Turks entered Cyprus, with a nu⯑merous army, and after a ſiege of forty-five days, in which the inhabitants performed prodigies of valour, Nicoſia was taken by a general aſſault. Of fifty thou⯑ſand [216] people, who had retired within the walls for ſhelter, twenty thouſand were maſſacred, and the reſt put in irons.

Between the gate of Famaguſta, and that of Paphos, are ſeveral tombs raiſed on a baſtion, one of which, exceedingly beautiful, and of the fineſt marble, is ſaid to be that of the officer, who firſt planted the Ottoman ſtandard on the walls.

The moſt beautiful edifice in this city, is, without doubt, the church of St. Sophia, where the kings of Cyprus were formerly crowned. It is built in the Gothic ſtyle, and conſiſts of three large naves. It contains the tombs of the Luſignans, and of ſeveral ancient Cypriots, and noble Venetians. As age has effaced the inſcriptions, they are abſolutely unintel⯑ligible; and the figures on the ſtones are ſo much mutilated, that they cannot be diſtinguiſhed.

The church of St. Nicholas, is, at preſent, the be⯑ſiſten, a kind of hall, where all ſorts of proviſions are ſold. The principal merchants likewiſe aſſemble here, to tranſact buſineſs. When I beheld a croud of theſe merchants aſſembled, in this ancient temple, ſays Mariti, I could not help reflecting on that ſtrange ſucceſſion of events, which puts conquerors into the place of the conquered; converts a church into an [217] exchange; and makes an abode of peace, ſet apart for prayer and devotion, the centre of all the petty intereſts of mankind.

The ſeraglio, is the palace of the Muhaſſil. The entrance is through a large court, around which, are various buildings; and at the bottom, the ſtables. This edifice is built in the Gothic taſte, and was the royal reſidence in the time of the Chriſtians: it has ex⯑perienced ſo many changes, under a ſucceſſion of baſhaws, that its original appearance is almoſt deſtroy⯑ed. In the neighbouring ſquare, is a Turkiſh foun⯑tain, affording excellent water, for which this city is famous.

From the ruins of the ancient buildings, ſome idea may be formed of what this city originally was; it plainly appearing, the ſtreets were ſpacious enough to diſplay the magnificence of the palaces and building with which it was embelliſhed. This mode of building has been neglected, and there is now no regular plan. The greater part of the houſes are perfect huts, which deſtroy the charm ariſing from uniformity, and make a ridiculous contract with the ſuperb ſtructures near them.

The principal officers of the porte, to ſuperintend the government of the iſland, reſide in this city. It [218] is alſo the reſidence of the principal Greek and Armi⯑nian families; who, by their different employments, depend on the Turkiſh government.

The chief branch of trade is cotton, cloth, manu⯑factured in the city, though moſt of the other manu⯑factures are carried on in the neighbouring villages. The Turkey leather of this place, has a more brilliant and lively colour than that of Barbary; and the painted cottons, inſtead of loſing their ſplendor, by being waſhed with ſoap, become more beautiful. The dye of the Bucaſſins, a kind of ſtuffs, is com⯑poſed of a mixture of the root of Boia, and ox's blood; this red colour, well imprinted, never fades.

The country about Nicoſia, is lively and animated. From the top of the ramparts, may be ſeen a great number of hamlets and villages; ſome of which, are very populous and flouriſhing. The inhabitants do not confine themſelves to agriculture; but ſpin cotton, and manufacture cloth, which they afterwards ſell in the capital. The greater part of theſe villages, are ornamented with Greek churches, and groves of mul⯑berry-trees, which were formerly more numerous than they are at preſent.

The mulberries in Cyprus, are planted at an equal diſtance from each other, in ſtrait lines; and, forming [219] a ſmall ſquare grove, compoſed of one, two, three, and even five thouſand plants. They are ſomewhat more than five feet in height, and about two feet in circum⯑ference. Theſe trees grow naturally taller; but at Cyprus, the people lop the branches, that they may have the leaves to give to their ſilk worms. Thus, theſe trees are not ſuffered to grow old, nor does the pruning knife even reſpect their firſt ſhoots: care, therefore, is taken every year to plant new ones, in order to ſupply a ſufficiency of leaves. No other at⯑tention is paid to them, than to water them once or twice a day in ſummer. A ſmall reſervoir, made in the form of a vaſe, is dug round each tree; and the water being conveyed into it, by ſmall canals, ſerves to refreſh the roots.

The city of Famaguſta, was formerly called Ar⯑ſinoe, from the name of the ſiſter of Ptolemy Phila⯑delphus, who laid the foundation of it. The name of Famaguſta, comes originally from Amocuſta, which ſignifies built in the ſand; and was given it, on account of the thin ſandy earth that ſurrounds it. This city is ſituated on the eaſtern coaſt of the iſland; it is built on a rock, and is two miles in circumference. The walls are thick, ſtrongly built, and flat on the top. They are ſurrounded by a deep ditch, cut out of the ſolid rock, and are flanked by twelve enormous towers; the ſides of which, are four paces in thickneſs, [220] and encloſe a circle five paces in diameter. In 1571, this city, which may be called the key of the iſland, was taken by the Turks, after a ſiege of ten months. The Ottoman army conſiſted of two hundred thou⯑ſand men. In the ten months, during which the ſiege was carried on, the Turks fired five hundred and forty thouſand bombs. At preſent, the remains of them may be ſeen in the neighbouring gardens and fields; and in the ditches, which ſurround the city, where they are ſtill lying in heaps.

We may form ſome idea of the bravery of the Ve⯑netians, from the number of Turks who were killed before the place. The garriſon conſiſted of ſcarcely four thouſand men; and yet they deſtroyed above ſeventy-five thouſand Turks.

Famaguſta, in its external appearance, is ſtill in the ſame ſtate as formerly. The ditch is entirely dry; and the walls are in good condition, except a few towers which were damaged by the enemies can⯑non, and which have not been repaired.

The interior part of the city, exhibits a very ruin⯑ous appearance. The number of churches demoliſhed is immenſe. A very ſmall ſpot only, contained two hundred; whereas, at preſent, there are ſcarce ſo many inhabitants in the whole city.

[221]At the diſtance of ſix miles from Famaguſta, ſtood the ancient Salamis, which owed its origin to Teucer, whom his father drove from the iſland of Salamis, his native country. This illuſtrious exile, when at a diſtance from the ſpot which had given him birth, wiſhed, at leaſt, to have an image of it, and built this new Salamis, mentioned by Horace. No edifice has ſurvived the wreck of time, that can give us any idea of this city. Nothing is to be ſeen but ſcattered co⯑lumns; heaps of ſtone embrowned by age; and the ruins of a building, ſuppoſed to be a temple.

Salamis can boaſt of having produced a great number of illuſtrious men. It was the country of Ariſto, the hiſtorian, of whom Strabo ſpeaks. Solon, one of the Grecian ſages, is believed to have been originally from this city. Cleobulus was born at Sa⯑lamis, as was Neocrion, who commanded the naval army of Alexander the Great; cum multis aliis.

Larnic, diſtant from the port of Salines, about half a league, is ſituated to the North of the ancient Ci⯑tium; and even occupies a part of the ground on which it once ſtood. It lies in the Southern part of the iſland. Its origin is not preciſely known; but may be attributed to the proximity of the ſea, and the ma⯑terials found in the ruins of Citium. The port of Salines, is one of the moſt flouriſhing in the kingdom; [222] this is owing, no doubt, to its happy ſituation, and its proximity to Larnic, the centre of the commerce of Cyprus. This place was formerly reſorted to by people from all countries; and the Cypriots ſtill re⯑gret thoſe days of ſplendor; when, amidſt ſo many nations, cuſtoms, and different languages; each of them could, like the ancient philoſopher, call himſelf a citizen of the world. Since that period, things are greatly changed. When I beheld this harbour, ſays Mariti, at preſent deſerted and called to mind its ancient celebrity, I imagined I ſaw the bed of a dry river; and that the multitude of foreign names, in⯑ſcribed and confounded on the neighbouring ſtones, were like thoſe numerical ſigns, which, long after the annihilation of its waters, are an evidence of its former abundance.

The town of Salines, which ſtands on the borders of the ſea, extends much further in length than in breadth. The citadel built by the Turks, in 1625, is furniſhed with a great many pieces of artillery taken from the Venetians. This fortreſs, full of fiſſures, and embrowned with age towards the ſea, is falling faſt into decay; whilſt its ancient walls are almoſt hid by a multitude of plants; the offspring of time, the tender and delicate ſhades of which, form a charming contraſt with the dark and gloomy colour of its ruins.

[223]The adjoining city has been deſcribed, by moſt travellers, only as a pretty conſiderable town; but, if we obſerve, that it is the ſtorehouſe of commerce for the iſland, and that it holds the ſecond rank in the kingdom, though dependent on the government of Nicoſia; it will be allowed, we may be juſtified in ſtyling Larnic a city. Beſides, it is alſo the ſeat of a Greek biſhop; and the place where the European con⯑ſuls have fixed their reſidence.

However this may be, ſays Mariti, it is the moſt agreeable town in the whole iſland; for, I know nothing more intereſting, he adds, than a commercial city. I experience a ſecret pleaſure, in ſeeing a vaſt concourſe of citizens and foreigners, labouring in concert for the happineſs of mankind; and making, of any metropolis, a magazine for the whole world. In my eyes, the exchange is a vaſt aſſembly, where all nations have their repreſentatives. Factors, in the commercial world, are what ambaſſadors are in the political: they negociate affairs; ſign treaties; and keep up a uſeful correſpondence, between rich ſo⯑cieties of men, divided by ſeas, and living at the two extremities of the earth. I have often contemplated, with a pleaſing emotion, an inhabitant of Japan, diſ⯑cuſſing his intereſt with a citizen of London; or a ſubject of the great Mogul, entering into contract with a Ruſſian. I was fond of being among theſe nume⯑rous [224] agents of commerce, diſtinguiſhed by their dreſs, their manners, and their language; and all ſearching for the ſame point by different routes. Here I beheld a body of Armenians; there an aſſembly of Jews; and a little further a group of Dutchmen. I became in ſucceſſion, a Dane, a Swede, a Frenchman; or, rather I was a citizen of the world.

All the buildings in this city, are modern; and it contains no monument of remote antiquity. The moſque was formerly a Latin church, and is the only Turkiſh place of worſhip in Larnic. The Greeks have here three churches, in which the people aſſem⯑ble three hours before day; for all their religious ce⯑remonies muſt be finiſhed before ſun-riſe.

Every Greek and Latin church is ſurrounded by walls. The entrance is through a gate about three feet and a half in height; which is made ſo low, in order to prevent the Turks from introducing horſes, and other animals into the incloſure.

Public edifices are all conſtructed of ſtone. Every other building is formed of bricks, compoſed of a mixture of chopped ſtraw, and moiſt earth, dried in the ſun. The cement uſed, is nothing but the ſame clayey earth, with the addition of a little freſh ſtraw. Such, in general, is the conſtruction of all the houſes [225] in the kingdom, except in a few villages, where ſtones are very common.

The earthy colour of theſe bricks gives them, ex⯑ternally, a diſmal and melancholy appearance; and travellers are agreeably ſurprized, to find the inſide of the houſes airy, and commodious: the walls are whitened with a compoſition of tale.

Theſe houſes have only one ſtory above the ground-floor: the roofs are formed of earth, mixed with clay; and the crevices, produced by the heat in ſummer, cloſe of themſelves, during the rains in winter. They are about nine inches in thickneſs; and are ſupported by large beams, over which are laid very thin laths, covered with mats made of reeds; they are, how⯑ever, not proof againſt a continuance of wet weather; and the inhabitants are under the neceſſity of giving them continual repair. Houſes built after this man⯑ner, have, at leaſt, one advantage; which is, that they reſiſt earthquakes. Sad experience has taught the Cypriots, to prefer them to houſes built of ſtone. They are paved with very ſoft white marble, which eaſily exfoliates. Every houſe has a garden; the cul⯑tivation of which, is the principal amuſement of the Cypriots.

[226]Among the private houſes are ſome, which, on ac⯑count of their grandeur, and the richneſs of their fur⯑niture may be conſidered as palaces. Such is that of the Engliſh conſul: it contains a ſaloon capable of receiving five hundred people; and is ornamented with ancient tapeſtry, and excellent paintings. All the other apartments equally beautiful, look, for the moſt part, into a delightful garden, kept in excellent order.

The houſes of the Greeks and Turks, are gene⯑rally pretty large and ſpacious; but built in a whim⯑ſical ſtile, and laid out in an irregular manner.

Thoſe who travel in the Eaſt, cannot help obſerv⯑ing how inferior architecture is there, to what it was formerly. In this art the Orientals produced won⯑ders. Without mentioning the tower of Babel, the foundations of which, according to an ancient writer, were ſtill exiſting in his time, like a vaſt mountain, what could be more worthy of admiration than the walls of Babylon, its hanging gardens, and temple of Belus, the height of which, divided into eight ſto⯑ries, of a furlong each, was conſequently a mile; and on the ſummit of which was erected the obſerva⯑tory of this proud city? To which might be added, that immenſe rock, cut into the figure of Semiramis; [227] whilſt ſome ſmaller ones repreſented tributary kings proſtrated before her.

Many learned men have indeed ranked theſe won⯑ders of art amongſt the fables of antiquity; but their incredulity, in this reſpect, is founded upon nothing elſe than the impoſſibility of erecting ſuch monuments at preſent. The ancients certainly enjoyed advan⯑tages we have not. The earth was exceedingly fer⯑tile, and the greater part converted into paſtures, which require much fewer hands than agriculture. There was ſcarcely any commerce to employ the active part of mankind; few arts and ſciences to en⯑gage the attention of the ſedentary and contempla⯑tive; and beſides this, monarchs were abſolute; and, when they went to war, they put themſelves at the head of all their people. We are told, that Semi⯑ramis carried with her three millions of men; and yet ſhe found herſelf before an army ſtill more nu⯑merous. Is it ſurpriſing then that this queen, on her return from war, as ſhe could with a ſingle word, command all that multitude, ſhould have executed theſe wonders of her imagination? In theſe climates alſo, a ſucceſſion of ſeaſons was unknown; and winter never fettered the activity of the labourer. Amongſt other advantages might be reckoned the bitumen; which, according to hiſtorians, covered the ſurface of the earth; and this ſpecies of cement, furniſhed [228] by nature, is probably the ſame which the Scriptures tell us was employed in conſtructing the tower of Babel. Do not the pyramids of Egypt correſpond with the deſcriptions given of them by the ancients? Nor have I the leaſt doubt, ſays Mariti, but that an ingenious traveller might ſtill diſcover ſome remains of that famous labyrinth which covered a whole province, and which, in its vaſt circumference, con⯑tained an hundred temples, diſperſed through its different diviſions. The Chineſe wall is alſo one of thoſe conſtructions which make a conſiderable figure in the ſcale of human induſtry: and were not this monument of oriental grandeur ſtill extant; would it not be claſſed among the number of hiſtorical fables and chimeras? The doubts ſtarted reſpecting the exiſtence of theſe prodigies of art, atteſt much leſs the wiſdom of our criticiſm, than the narrow and confined ſphere of our modern conceptions.

The water of Larnic was formerly very bad, and the deſtruction of the ancient aqueducts of criticiſm was greatly lamented. A baſhaw, zealous for the good of the public, cauſed new ones to be conſtruct⯑ed; and theſe kept in proper repair, continue to diſtribute throughout the city, the excellent waters of a ſpring from the neighbouring village of Arpera.

[229]The city is governed by a Digdaban, or commiſſary. This is the ſecond office of dignity in the iſland; and the power of appointing a perſon to fill it up, is veſted in the governor-general.

The pretorian palace is the reſidence of the Cadi, and of the preſident of the Codgias. Theſe Codgias are virtuous old men, whoſe counſels are liſtened to with attention, and followed with punctuality.

The ſentences paſſed in this tribunal are only pro⯑viſional; but in ſome caſes of little conſequence, no appeal can be made: in thoſe of importance, the af⯑fair is referred to the tribunal of Nicoſia, which de⯑termines in the laſt inſtance.

Three hours after ſun-ſet, the guard of the culaches, otherwiſe called the watch, iſſues from the palace of the Digdaban: its buſineſs is to preſerve peace among the inhabitants; and whoever walks abroad at that hour, without a light, is made a priſoner. Subjects of the empire are conducted to the public priſons; and Europeans to the palace of their conſul: when they have committed no other crime, they are diſcharged, on paying a ſmall acknowledgment to the guard.

In the city of Larnic, or rather in the whole king⯑dom of Cyprus, there are people belonging to ſix Eu⯑ropean [230] nations; French, Engliſh, Tuſcans, Neapo⯑litans, Venetians, and Raguſans. Each have their reſpective conſul, except the Tuſcans; theſe are under the protection of the Engliſh conſul, who is honoured even with the title of vice-conſul of Tuſ⯑cany. There are here alſo Imperialiſts, Danes, Swiſs, Dutch, and Genoeſe. But as all theſe have long ceaſed to carry on commerce by themſelves, they entruſt their commiſſions to correſpondents; whom they, among the other nations, have eſtabliſhed in this iſland.

In the neighbourhood of this city, are a multitude of ciſterns, covered with a viſcous kind of cement, im⯑penetrable to oil; which were formerly, as it is ſaid, vaſt reſervoirs for containing that liquid. This ce⯑ment, is a mixture of marine ſalt, lime, and boiling oil.

The country round Larnic is not the moſt pleaſant in the iſland, the ſoil being extremely barren. The ſun falls almoſt perpendicular on theſe parched fields; and while the fatigued traveller breathes a ſcorching air, he ſearches in vain for ſome grove; the ſhade of which, may afford him ſhelter to recruit his exhauſted ſtrength. If the fields, however, are dry and barren, the orchards are rich and fruitful; they are remarkably pleaſant, and watered by ſmall canals formed in the earth. The gardens are equally beau⯑tiful, [231] and abound with all kinds of flowers: the citron and the orange-trees thrive in them wonderfully.

Though this iſland does not ſeem to poſſeſs many conſiderable cities; according to Mariti, it abounds with beautiful villages, ſome of which, are almoſt as large as towns, and very populous. Among others, he deſcribes in glowing terms, the village of Piſcopia, near the ancient Cythera. This village, ſays he, is one of the moſt flouriſhing places in Cyprus. It abounds in citron, orange, and olive-trees; the trees are watered by a multitude of ſprings, and the ſcenery around is delightful. The pleaſantneſs of the abode ſeems, as it were, to have been transfuſed into the ſouls of the inhabitants, who are ſprightlier, and more ami⯑able than in any other part of the kingdom. They have lively imaginations, which renders their conver⯑ſation moſt agreeable; they paint, rather than ſpeak; and their compariſons like that nature, which furniſhes them with images, breathes an air of delicacy and grace.

Dale, another village to the South of Nicoſia, is like⯑wiſe deſcribed by Mariti, in animated terms. This vil⯑lage, ſays he, is delightfully ſituated on an eminence; and is rendered ſtill more pleaſant by the vicinity of a number of ſmall groves. Its waters are remarkably limpid; and the banks are ornamented with a thou⯑ſand [232] odoriferous herbs; which enamel the plains, and diffuſe an agreeable fragrance throughout the ſur⯑rounding atmoſphere. Sweet marjoram, is above all, very common. This plant, and the ſpot where it grows, are elegantly introduced by Virgil, in that charming picture he gives, of innocence repoſing peacefully in the boſom of beauty, in a rural and ſolemn retreat. Dale, was formerly called Idalicum, and one of the four villages conſecrated to the god⯑deſs Venus, as ſhe herſelf ſays, in the tenth book of the Aeneid.

CHAP. XXXIV.

The people of this iſland, dreſs nearly in the ſame manner as the inhabitants of Conſtantinople. The ladies are diſtinguiſhed by nothing but their light and lofty head-dreſs. This is a very ancient faſhion, and has hitherto been preſerved in the iſland. Their dreſs, according to the Cyprian taſte, is much cloſer than that uſed by the Turks; and conſiſts of a ſmall veſt, and a petticoat of red cotton cloth. Their robe is of cloth velvet, or ſilk: it is a long piece of ſtuff pro⯑ceeding [234] from the ſhoulders, which paſſes below the arms, and hangs down to the ground. It does not meet before, and leaves that part of the body entirely uncovered. Their ſhifts are of ſilk, and manufactured in the kingdom. They wear breeches, or a kind of drawers; and to half boots, of yellow leather, are fixed, towards the ancle, ſandals, which ſerve them for ſhoes. They have no ſtays; a plain veſt of cot⯑ton marks out their ſhape, and preſerves the pliable⯑neſs of the body. Over the whole, is thrown a very fine ſhift, or light veil, with which their modeſty is not contented; and to which, they add one made of ſome kind of ſtuff, leſs delicate and tranſparent. Around their necks, they have gold chains; and their arms are ornamented with pearls and jewels. Their head-dreſs, is an aſſemblage of beautiful printed muſ⯑lin handkerchiefs, arranged ſo, as to form ſomething like a helmet; to the extremities of which, they affix another handkerchief folded into the ſhape of a tri⯑angle, and ſuffered to float over the ſhoulders. This kind of helmet, raiſes them a foot and a half, and gives them a theatrical and gigantic appearance. Theſe pyramidical head-dreſſes, ſo faſhionable in this iſland, offend againſt taſte and good ſenſe. The head of itſelf, is the maſter-piece of nature; and theſe foreign ornaments deſtroy its effect: it occupies the higheſt and moſt conſpicuous part of the human [235] figure. Nature has omitted nothing that could em⯑belliſh the face; ſhe has ſpread over it a freſh and delicate complexion; and rendered it ſtill more ſtrik⯑ing, by the beautiful enamel of two rows of teeth. She has made it the ſeat of ſmiles and modeſty. The brilliant ſenſe of ſeeing animates, and enlivens the ſcene. On each ſide are ſuſpended, the organs of hearing; and the leaſt motion in the human body, becomes the agreeable ſource of enchanting ex⯑preſſion. She has given it attitudes, graces, and mo⯑tions; of which, words can convey but an imperfect idea. The hair hangs over it; and, like a floating ſhade, ſets off its beauty to admiration. In ſhort, ſhe has imprinted in it, the ſeal of perfection; and the head ſerves, in ſome meaſure, as a cupola to the moſt elegant of her works. To overload it, there⯑fore, with ſuperfluous and prepoſterous ornaments, is to deſtroy its admirable proportion; and ſubſtitute, in the places of real beauties, childiſh and ridiculous toys. Among the Cyprian ladies, the greater part of the hair is concealed under theſe ornaments; they, however, divide it on the forehead, and extend it over each temple towards the ears. Behind, they ſuffer it to fall in ringlets; and thoſe who have a great quantity, form it into eight or ten treſſes. They are paſſionately fond of perfumes, eſpecially on the head, which they cover with all kinds of flowers. The ca⯑tholic ladies in the iſland, are remarkably coquettiſh, [236] and take great pains to diſplay the elegance of their dreſs; their eyes ſeem to invite adulation; and the opinion they form of thoſe around them, is decided by their ſlowneſs, or readineſs to gratify their deſires.

The character of this people, and the ideas they ſeem to have formed of love, is different from that of European nations. That ecſtacy and delirium, that union of ſouls, which leads us into a kind of intoxica⯑tion, which deifies in our eyes, the object of our af⯑fections, and renders love a divine emotion, and an indiſſoluble chain, is never known here. All the dif⯑ferent ſhades of ſenſibility eſcape them. They feel nothing of the moral influence of love; and are ac⯑quainted only with its unbridled fury: it is a want which they gratify, and not a ſentiment which hurries them away. A European always embelliſhes the object whom he loves; and every day, and every mo⯑ment, diſcovers in her new charms, and new graces; he multiplies them, as one may ſay, and experiences, even in conſtancy, all the pleaſures of variety. Such is love, in temperate regions, where the two powers of which man is formed, are in harmony; and where the phyſical ſenſation is ſubordinate to the moral ſen⯑timent. But, in thoſe countries, where the irreſiſtible, and continual action of a ſcorching atmoſphere, deſtroys the harmony of theſe two powers; the violence of [237] the ſenſation, extinguiſhes the energy of the ſenti⯑ment; and man yields to the moſt impetuous of paſ⯑ſions, and not to the mildeſt of affections.

As an inſtance of debauchery of manners in this iſland, Mariti mentions, the adoration paid by the women to the Abdales. Theſe are pious vagabonds, or a ſect of Turkiſh monks, who wander from one town to another, without any fixed reſidence. No ſooner has an Abdale arrived in any town, than all the women go to viſit him; they flock round him, and even make frequent aſſignations with him, without the leaſt ſcruple; and ſome even do not bluſh to ſub⯑mit to his deſires in the middle of the ſtreets, while a ſimple cloak conceals from view, thoſe ſuperſtitious orgies; reſembling in this reſpect, according to Bruce, the inhabitants of Abyſſinia; who, like the Cypriots in their amours, ſeem loſt to all ſenſe of modeſty.

We ſhall now give a deſcription of a Cyprian hunting match; which, though chiefly remarkable for the extra⯑ordinary diſcipline of the dogs, may not be diſpleaſing to many of our readers. We have already remarked, the Cypriots are remarkably fond of hunting. Gal⯑lantry, hunting, and the cultivation of their gardens, ſeem to conſtitute the whole of their amuſements. A ſportſman, however, in this iſland, ſeldom goes out alone, to purſue a feeble animal with his fuſee, and a [238] couple of dogs. The Cypriots love exerciſe; but they wiſh to enliven their excurſions, with jollity and mirth: they, therefore, go in large parties, mounted on horſes, and accompanied by whole packs of dogs. The hunting match, at which I was preſent, ſays Mariti, was a very brilliant one, it being that of the governor. On our arrival in a ſpacious plain, inter⯑ſperſed with clumps of mulberry-trees, ſome ruins, and thick buſhes, the ſportſmen began to form a ring in order to encloſe the enemy. The barrier conſiſted of guards placed on horſeback, with dogs in the in⯑tervals. The ladies of the greateſt diſtinction in Ni⯑coſia, with a multitude of other people, ſtood on a little hill, which I alſo aſcended; and from that emi⯑nence enjoyed the amuſement, without ſharing in the fatigue. The governor and his ſuite were poſted in different parts of the plain; and, as ſoon as the ap⯑pointed moment arrived, the hunt was opened with the ſound of muſical inſtruments. Part of the dogs were then looſened; which, ranging through the buſhes and underwood, ſprang a great number of rails, par⯑tridges, and woodcocks. The governor began the ſport, by bringing down one of theſe birds; his ſuite followed his example; and the winged tribe, into whatever quarter they flew, were ſure of meeting inſtant death. I was ſtruck with the tranquillity of the ſta⯑tionary dogs; for, notwithſtanding the inſtinct with which they were naturally ſpurred on, not one of [239] them quitted his poſt; but the reſt ran about in pur⯑ſuit of the game, and the plain was cleared in an in⯑ſtant. The ſcene now changed; a hare ſtarted from a buſh; the dogs purſued; and, while ſhe made a thou⯑ſand turnings to avoid her enemy, they met her at every point. She, however, often defeated the grey⯑hounds; and I could not but admire the ſagacity of theſe animals, which, diſdaining the aſſiſtance of thoſe which were young and inexperienced, waited until ſome of the cunning old ones opened the way for them, and then the whole plain was in motion. During this ſcene, the beauty of the ſeaſon, the cheerfulneſs with which I was ſurrounded, the barking of the dogs re-echoed a thouſand times from the hills, the cries of the hunters, and the ſound of the horns, exalted my imagination; and kept me, I may ſay, in a kind of en⯑chantment. When the poor animal was juſt going to be a prey to his enemies, the governor ruſhed for⯑wards, and throwing a ſtick before the dogs, they all inſtantly ſtopped, and not one of them ventured to paſs the ſignal. One of the ſwift greyhounds being then let looſe, purſued the hare, and having come up with it, carried it back; and, jumping on the neck of the governor's horſe, placed it before him. The go⯑vernor took it in his arms; and gave orders if it con⯑continued alive, to ſhut it up in his park, where he maintained many other priſoners taken in the ſame [240] way. Such was the humanity of this governor, a Turk, who thought it his duty to preſerve an animal, which had afforded him ſo much amuſement.

CHAP. XXXV. Religion, Government, Population, and Language.

RELIGIONS are very much diverſified in this iſland: the Turks never carried their tyranny ſo far, as to attempt to render theirs univerſal. Had this moderation been adopted by all ſovereigns, it would have ſaved abundance of human blood, and not have ſo frequently placed a greater diſtance between the members of the ſame nation, than is to be found between people ſeparated by immenſe ſeas, or inac⯑ceſſible mountains. The greater part of the inhabi⯑tants are Greek ſchiſmatics. Beſides a multitude of Armenians, there are here a great many Maronites; whoſe religious cuſtoms, differ little from thoſe of the Roman catholics. The Latins are far from being ſo [241] numerous, and conſiſt only of Europeans, and the brotherhood of St. Francis, known throughout the Levant, under the name of the fathers of the Holy Land.

The Turks here have a mullah, who is alſo in ſome meaſure the chief of the law; the Greeks, an arch⯑biſhop, and three biſhops; the Arminians, a biſhop; the Maronites, a high-prieſt; and the Latins, two rectors; one for the French, and the other for the Italians. Religious toleration in this iſland, is ex⯑tended to all nations.

There are very few Engliſh in it; and doubtleſs it is, for this reaſon, that they have neither a church, a chapel, or a miniſter of their religion. Should they happen to multiply, they will endeavour to procure all theſe things. Here, as elſewhere, it is known that man is by excellence, a religious being; and that re⯑ligion is the ſtrongeſt bond which attaches a people to their ſovereign, by exhibiting him as the repreſenta⯑tive of the Deity. We have ſpoken pretty fully of the Mahometan worſhip, under the article of religion in Turkey; we ſhall, however, offer ſome ſtrictures from Mariti, on their mode of preaching in Cyprus.

Were we to judge of their diſcourſes from ours, we ſhould form a very falſe idea of them. The Muſſul⯑man's [242] eloquence, admits nothing of the common place kind. Leſs diffuſe, and leſs ornamented than the Eu⯑ropean oratory, every foreign idea, and every uſeleſs expreſſion, are carefully baniſhed from it. A Turkiſh ſermon, is a continued ſeries of maxims and ſenten⯑ces. The miniſter never attempts to prove dogma's, which no one doubts; nor does he ever addreſs him⯑ſelf to the audience as to unbelievers. Morality is the baſis of their diſcourſes, which contain regulations for conduct, in every circumſtance of life, and con⯑ſolation for every kind of misfortune to which men may be expoſed. The perſon of the orator, is as ſimple as his diſcourſe; and the profligacy of his con⯑duct, never deſtroys the beauty of his morality. A young voluptuary, is never ſeen declaiming againſt effeminacy and pleaſure; an opulent dignitary, preaching the contempt of riches; or an elegant beau, ſatyriſing vice and luxury. Theſe ridiculous contraſts, ſo common, and yet ſo little taken notice of in Europe, would highly offend theſe people who are fond of ſimplicity: they would believe, one ridiculed both them and their religion; and the latter is an object upon which a good Muſſulman will never ſuffer raillery.

The kingdom of Cyprus, was for a long time go⯑verned by a bachan; but when the iſland began to loſe its ancient ſplendor, its expences became exceſſive, [243] and the people were ſo oppreſſed by taxes, that they complained of this burthen, and begged the Ottoman Porte to give them, inſtead of a baſhaw, a muhaſſil, or ſimple governor. This requeſt was complied with; but the Cypriots, by changing maſters, were not freed from oppreſſion; and, being equally harraſſed under the muhaſſil, they again complained, and petitioned for a baſhaw. All their ſupplications were, however, uſeleſs; and they ſtill continue to groan under a yoke they once thought leſs ſevere, and leſs burthen-ſome.

The revenues of the kingdom, are abandoned to the Grand Vizier, who farms them to the higheſt bid⯑der. The purchaſer, furniſhed with a ſpecial man⯑date from the Grand Signior, counterſigned by the miniſter, arrives in his government; and, like the clouds that precede tempeſts, and conceal all thoſe ſcourges that deſolate our plains; the preſence of this ſubaltern deſpot, impreſſes univerſal terror, and pre⯑ſages every evil.

If intereſt be here, as it really is, the ſure path to preferment; it is alſo the only rule, which regulates the actions of the great. There is nothing to check theſe avaricious governors. They fall on the people with fury; and their ſubtle tyranny invents a thou⯑ſand means to get poſſeſſion of their wealth, and ex⯑tort [244] from them the fruits of their induſtry. Every day gives birth to ſome new tax; and the governor, after having fattened on the ſubſtance of the people —after having enriched the agents of his cruelty, and become the object of public execration; retires loaded with gold, and maledictions, and gives place to a new purchaſer; who, to make himſelf amends for a bad bargain, thinks, that he is entitled to exerciſe equal rapacity, and oppreſſion. The conſequence is, that this beautiful kingdom is reduced to the moſt de⯑plorable condition, and drained of all its ſpecie. In no country whatever, are taxes more accumulated. Altogether, they amount to about two hundred piaſ⯑tres, for each citizen. Capitation, throughout the whole Turkiſh empire, is forty piaſtres; and it was only by a ſpecial favour, that it was here reduced to twenty-one.

Gold here, is the univerſal agent; and every thing is purchaſed by it, ſays Mariti, even to the blood of the citizens. The law, it is true, orders an aſſaſſin to be put to death; but the criminal, by paying a few hundred piaſtres, eaſily avoids its vengeance. The fine for murdering a man, between thirty and thirty-five years of age, is five hundred piaſtres.

The tribunals to which all civil and criminal caſes are referred, are called Mehemes. The preſident of [245] theſe tribunals is, in the capital, a mullah; and, in towns, or large villages, a cadi.

The military government of the iſland, is in the hands of the ali-bey, a general of the cavalry; and the aga-janiſſary, commandant of the infantry. Their reſpective captains are called, zaim, and cioluagini. There ought to be three thouſand horſes in the iſland, and about eight thouſand janiſſaries; but there are ſcarce ever more than an hundred of the former, and two thouſand of the latter. The pay, however, is always the ſame, and is received by the commanders.

When the Turks conquered Cyprus, they reckoned in it beſides women, children, and old people, ſeventy thouſand men, ſubject to capitation. Such was always the number of its inhabitants, in the ſhort mo⯑ments of its ſplendor and glory. But, deſpotiſm hav⯑ing over-run this rich iſland, its ſources of abundance are dried up, and its population is ſo much decreaſed, that the number of inhabitants ſcarce amount to forty thouſand. This calculation is, perhaps, not very ac⯑curate; it being difficult to aſcertain the exact num⯑ber of inhabitants, either in Cyprus, or in any coun⯑tries of the Levant. The Orientals do not, like the Europeans, keep a regiſter of births and deaths; no notion, therefore, can be formed of this population, but, from the number of thoſe paying taxes, and who are not above a third part of the whole.

CHAP. XXXVI. Commerce of Cyprus, and its Wines.

THE three principal articles of commerce, in the iſland of Cyprus, are cotton, ſilk, and wine. The cotton, on account of its whiteneſs, ſoftneſs, and the length of its filaments, is accounted the beſt in the whole Levant. The high price at which it ſells, is a ſufficient proof of its ſuperiority over every other kind uſed in Europe, and of the intrinſic value of this ſtaple commodity of the iſland.

The ſeaſon of ſowing this plant, is the month of April. The ground deſtined for the reception of the ſeed, is prepared much in the ſame manner as that for corn. As ſoon as the plants appear above ground, the weakeſt are pulled up, and none left but thoſe which are ſtrong and vigorous. The crops are col⯑lected in the months of October and November; and, as ſome time is neceſſary before the ſeed can be freed from its cover, or huſk, the firſt exportation does not [247] take place till February or March, in the year fol⯑lowing.

It is accounted a good crop, when the whole pro⯑duce of the kingdom amounts to five thouſand bags. About half a century ago, the iſland produced eight thouſand; and, under the government of the Vene⯑tians, thirty thouſand.

Silk, is another important branch of the commerce, of the iſland of Cyprus. The method of breeding ſilk-worms here, is almoſt the ſame as that employed in Italy; but, it is not ſubject in Cyprus, to thoſe in⯑conveniences which ariſe from a variation of the at⯑moſphere; the ſeaſon at that epoch, being always beautiful and favourable. The quality of the ſilk, depends on the places where it is collected. The fineſt and whiteſt, is that produced in the environs of Famaguſta and Carpaſſia. The orange, and ſulphur-coloured, is made in Cythera, or the villages beyond the northern mountains; and that of a gold-yellow colour is produced in the territories of Paphos, and the adjacent country. The Turks purchaſe the greater part of the orange-coloured ſilk, for which they pay a piaſtre more, and ſend it to Cairo. The people there, are remarkably fond of this colour; and the ſilk, be⯑ſides, is capable of being ſpun into much finer and more delicate threads. This iſland produces, one [248] year with another, twenty-five thouſand bags of ſilk.

The whole quantity of the beſt wines, made annually in Cyprus, amounts to forty thouſand jars, or ten thouſand barrels, Italian meaſure. Each jar contains five bottles, Florence meaſure.

The principal part of the wine trade, is carried on with the Venetians; for the wines of Cyprus, are drank at Venice, even in the Coffee-houſes. Theſe people, however, are not the niceſt in their choice; ſince the wine which they purchaſe, is never above eighteen months old; the price, conſequently, is very low, being never more than a piaſtre a jar. A piaſtre, according to Mariti, does not amount to quite three ſhillings, Engliſh. Other writers, make it equivalent to four ſhillings. The wines exported to other coun⯑tries, are from five to ſix years old.

Almoſt all the wines on the iſland, are ſent to Lar⯑nic; which, in all the ports of the Levant, is known to be the grand magazine for this commodity. They are tranſported in leather bags; and as they ſerve to hold indifferent as well as good wines, they are pitched with very little attention.

[249]Hence ariſes that pitchy ſmell, obſerved in the new wines of Cyprus; which might be much leſs, were care employed in pitching the ſkins: as a proof of this, it may be remarked, that in the country where the veſſels are better prepared; the wines have not the ſame ſtrong ſmell, as thoſe tranſported to the city.

After it has been kept ſome time, it begins to loſe its pitchy ſmell; and when it has attained to the age of twelve or fifteen years, it loſes it entirely.

Subterranean cellars are not known at Larnic. The cellars there, are all above ground, and very long and narrow. The caſks are placed upon joiſts, or on ſmall walls, raiſed about a hand's breadth from the ground. Theſe cellars are called kilaw; and it is not thought of any importance, in reſpect to the qua⯑lity of the wine, to build them towards any one point of the horizon more than to another. They have very little light; and the openings that admit it, are conſtructed in the extremity, oppoſite to the paſſage; on each ſide of which the caſks are ranged. They are never opened, but when it is neceſſary to perform ſome operation on the wine. New wine, when taken from the ſkins, is put into earthern veſſels, and not removed into caſks, till after the expiration of a year.

[250]It is for the moſt part cuſtomary, not to fill each caſk entirely; a certain vacuum is left in them; and if they were only half full, the wine would ſuſtain no injury.

Cyprus wine does not leave, on the ſides of the veſſel in which it is contained, that calcareous brilliant cruſt, which we call tartar. It, however, depoſits at the bottom a certain ſediment, which partakes of a black, red, and yellow colour; and which, in drying, acquires the conſiſtence of a ſoft paſte, and aſſumes the colour of Spaniſh ſnuff.

The price of the beſt wines, is generally from two to three piaſtres; that of new wines, or thoſe made within the courſe of a year, is, as we have before ob⯑ſerved, only one piaſtre. They have alſo an ordinary wine, which is never more than a quarter of a piaſtre, per jar; and in many villages, not above half that ſum.

Strabo, the geographer, deſcribing the iſland of Cyprus; in the end of his relation, paſſes a high en⯑comium on its wines.

Pliny, the naturaliſt, reckons them among the moſt valuable wines of the earth.

[251]The vineyards of Cyprus, ſays Gregory le Grand, are the moſt fertile of all thoſe that I know; and their wines, which are in great requeſt in all commercial countries, are a ſure ſource of riches.

Aponius admires the ſize of the grapes; the abun⯑dant and delicate juice of which, perfumes the mouth.

One is ſurprized to read, in a relation printed at Bologna, in 1572; that Selim II. emperor of the Turks, without reſpecting the talim, went to conquer Cyprus, in order that he might be maſter of its wines.

This prince, had waſted his youth, in the effeminacy and debauchery of the ſeraglio; and the laurels of his predeceſſors, appeared to him objects of contempt, rather than envy; as being too dearly purchaſed by the fatigues and dangers of arms. A queſtion, how⯑ever, put to him, by one of his women, changed in an inſtant his pacific diſpoſition. Some excellent Cyprus wine, with which the favourite was not acquainted, being ſerved up to them, during a voluptuous repaſt; ſhe found it ſo delicious, that ſhe aſked Selim from what place he had procured it, and whether the for⯑tunate ſoil that produced it, was contained within the vaſt extent of his empire. The ſultan finding himſelf humbled by this queſtion, ſuddenly quitted his new [252] favourite; and having convoked his council, appointed Piali, admiral of his gallies; and Muſtapha genera⯑liſſimo of his forces; and gave orders for all his troops to be aſſembled, and hold themſelves in readineſs to receive his commands. "I propoſe," ſaid he, "to conquer Cyprus; an iſland which contains a treaſure, that none but the king of kings ought to poſſeſs.

This expedition is deſcribed, in a very intereſting manner, by father Angelo, of the order of St. Domi⯑nic, and vicar-general of the Holy Land. He re⯑ſided at Cyprus, at the time when Nicoſia was taken.

We are almoſt tempted to ſmile, when we find [...] hiſtorians telling us, that Selim undertook this enter⯑prize, from motives of glory.

Another monk, called Stephen Luſignan, who was alſo a witneſs to the defeat of the Cypriots, in ſome meaſure confirms this fact, which we have related. He ſays, that the Ottomans having in their re⯑ſearches, diſcovered ſome wine eighty years old, ſent it with great care to the ſeraglio, as the moſt valuable part of the booty. Theſe wines were reſerved for the ſick; and to give an idea of their quality, father Stephen, tells us, that they kindled in the fire like oil.

[253]There is no longer any of theſe wines in Cyprus. The oldeſt that can be found, are thoſe preſerved under ground in earthen veſſels; their age, in gene⯑ral, does not exceed twenty, or twenty-five years; and there would be none even ſo old, were it not for the cuſtom which the Chriſtians have, at burying one of theſe veſſels, at the birth of each child, to be ſerved up afterwards at their marriage. This wine, whatever may be the fate of the child, is never em⯑ployed in commerce.

I do not know, ſays Mariti, what may have been the properties of thoſe wines, eighty years old; which were formerly very common in the iſland; but I can aſſert, that thoſe kept at preſent for twenty years, cure ſeveral diſeaſes; and even ſome that are inveterate, as I myſelf have experienced.

Having been attacked for two months with a ter⯑tian ague, which degenerated into a quartan, I was beginning to deſpair of my condition, when a Cypriot, whom I accidently ſaw, made me acquainted with the remedy uſually employed in ſuch caſes; which is only a glaſs of old wine, drank when the fit encreaſes. Having followed this preſcription, I ſoon fell aſleep; and when I awakened, I found myſelf perfectly well, and was never troubled more with the diſorder. Such cures belong to the marvelous, no doubt; but they are, [254] nevertheleſs, true; and appear very ſimple to the Cypriots.

Cyprus wine is alſo employed, with equal ſucceſs, for cleanſing wounds. If a rag is dipped in a glaſs full of this wine, and applied to the injured part, it becomes a ſalutary balm; which does not fail ſoon to heal the wound, and cauſe it to cloſe entirely.

Theſe wines are not equally good at every ſeaſon of the year. If the ſpring and ſummer are favour⯑able to them, the winter is prejudicial to them in cold countries; they appear then, to have loſt all delicacy and flavour. On this account, connoiſſeurs take the precaution to place them near the fire before they are drank.

In warm weather it is of utility, towards their pre⯑ſervation, to put them into cool cellars. As every place ſuits them equally; they will keep as well on a wooden, as on an earthen floor.

By pouring Cyprus wine from the bottle, it may be eaſily known whether it be old. When certain oily particles are found adherent to the glaſs, it is a ſign of age: wine clarified by art, is too much enervated to produce that effect. It is not ſo eaſy to determine whether it be genuine, becauſe it may be adulterated [255] a thouſand different ways; the moſt uſual is, to mix it with muſcadines and perfumes. To prevent any fraud in this reſpect, nothing is better, than to learn from what part it comes, and never to purchaſe but from merchants of known probity.

CHAP. XXXVII. Of the modern Greeks, their Character, Manners, Cuſtoms, Dreſs, &c.

A Greek gentleman is, without doubt, the moſt haughty and conceited being in the univerſe. Thoſe men, who by their birth or fortune, hold the firſt rank among the Greeks, are called kings; as the women, who excel in beauty, are denominated queens. The kings of ancient Greece were ſo numerous, in⯑conſiderable, and vain, that during the reign of the emperors, the nobility might well ſtile themſelves kings; which title they accordingly aſſumed, and it remains with them to this day. Anciently the ſame [256] appellation was given to the powerful and the rich. Horace calls them the ſovereigns of the earth. Terence, in conformity to the Greek language, gives to all the ladies of a certain rank, the title of queens. "Not⯑withſtanding your rank and your income, you may pretend what you will, ſays Martial to Maximus, we are equal. I ſup with you, you ſupped with ſome one elſe laſt night. I am coming to pay my court to you this morning, you have already done ſo before me. I accompany you as my patron and king, and you likewiſe attend in the ſuite of another. But it is enough to be a client, without being the proud ſer⯑vant of any one. He who can be king in his own houſe, does not ſtand in need of another."

The Greeks, ever vain and ambitious, give more commonly the title of archondas, and archondiſa; that is, of prince and princeſs, to thoſe diſtinguiſhed by their rank or opulence. This word comes from the Greek word archoſe, which ſignifies a prince. The archers at Athens, ſucceeded the ſovereigns; the ſecond bore the name of king; and that of archon, has been ſince given to the firſt lords of the emperor's court. From hence the title of archondas is taken up by ſuch, among the modern Greeks, as pretend to a ſupe⯑riority over the reſt of the people.

[257]There are no chimnies in the Greek houſes. A brazier is made uſe of to heat the apartments, and for thoſe perſons, to warm themſelves by, who are cold. This cuſtom is very ancient all over the Eaſt; the Romans had no other, and the Turks have pre⯑ſerved it. The brazier was placed in the middle of the apartment, and dry wood burned in it, with torches to give light: it was placed, as at preſent, upon a tripod; lamps did not come in uſe till long after.

To protect the face from the inconvenience and heat of the brazier, the tendour was invented: this is a ſquare table, under which the fire is placed, and is covered with a carpet, which reaches to the ground; over this is thrown a ſilk covering, more or leſs va⯑luable, round which the company ſit, either on a ſopha, or on the carpet. This utenſil is chiefly in uſe among the ladies, who in winter ſit near it the whole day, occupied in embroiderings, and receiv⯑ing the viſits of their friends.

Embroidery is the chief occupation of the Greek women, they go out but little, and thoſe that are obliged to labour for the ſupport of their families, like our ſpinners, work from morning to night, to⯑gether with their children and their ſlaves. The pic⯑ture [258] of the induſtrious woman in Virgil's eighth book of his Aeneid, is an exact copy after nature.

I have been, ſays Guys, an eye-witneſs of this liv⯑ing picture. The lamp of a female embroiderer, my neighbour, was lighted before day-break; and all her young maidens were ſeated early at their work, and enlivened their labour with ſongs.

We are indebted to the Greeks, for the art of em⯑broidery, which is of very ancient date, and was car⯑ried by them to the utmoſt degree of perfection. The Cretans, particularly, excelled in this art. When the talents of a young ſlave were mentioned by the ancients, to be ſkilful in embroidery was all that was requiſite; they worked then as they do at preſent, in the apartments with their miſtreſſes.

Agamemnon, diſputing the fair Chriſeis, with Achilles, ſays, I ſhould prefer her even to Clitemneſtres, the queen; nor is ſhe inferior to her, either in beauty, in wit, or in her ſkilfulneſs at all kinds of embroi⯑deries.

The ladies of the higheſt rank prepared the wool for embroidering themſelves, and had no other oc⯑cupation.

[259]The Trojan women, when their town was beſieged, ſeized with a rage for fighting, wiſhed to lay aſide their ſpindles, and embroidery, in order to take up arms. The prudent Theano ſtops them, and ſays, "Return home, I entreat you, and reſume your em⯑broidery, and other ſuch like occupations; and confide to men, the taſk of driving away the Greeks, and pro⯑tecting you."

Homer is frequent, in his eulogium on the Grecian embroideries. Antinous ſays, he preſented to Penelope a mantle; the embroidery of which was very elegant; and the colours variegated with great art and ſkill.

What the ſame poet ſays, of the veils embroidered by Helen and Andromache, has given riſe to a diſcuſ⯑ſion, whether theſe embroideries were emboſſed. Although this art has made great progreſs, by ſeeing what was done now; ſome conjecture may be made of what was done in ancient times. I do not think, with the author, of the origin of laws, that they had re⯑courſe to painted patterns. The deſign was drawn as it is at preſent, upon the ſilk, or linen; and the em⯑broiderer ſhaded it with her wool, of different colours: nature being the great model. The embroidery at firſt, imitated the moſt ſimple flowers, of one or two co⯑lours; and, by degrees, thoſe that were more varie⯑gated. Figures, and a mixture of ſhades, were intro⯑duced [260] in proportion, as the art of dying colours, and working them, were brought to perfection. It is cer⯑tain, that all the women in Greece embroidered; and that the men deemed it an honour to wear the gar⯑ments that had been worked by them.

Quintus Curtius, in his hiſtory of Alexander the Great, acquaints us, that this prince having received a quantity of ſtuffs, and rich garments, after the faſhions of his country, ſent them to Syſigambis, with the ſlaves who had worked them; deſiring ſhe might be ac⯑quainted, that, if ſhe approved of the preſents, her daughters might be taught how they were to be worked, in order to fill up their time, and make preſents of them when finiſhed. At theſe words, the tears which fell from her cheeks, ſhewed the little value ſhe ſet on them; and how injurious ſhe thought the compli⯑ment that was paid her; there being nothing which the women in Perſia, think a greater diſgrace, than to employ themſelves in works of this kind. Alexander finding ſhe was mortified, went to ſee her, and told her, that the robe which he wore, was not only pre⯑ſented to him by his ſiſter, but even worked by her; from thence, ſays he, you may judge, that the cuſtom of my country has miſled me.

The cuſtom is ſtill kept up in all the Greek families of any rank, of conſidering the perſon, who nurſed [261] either the maſter or miſtreſs, as part of the family. Among the ancient Greeks, a woman, who had brought up the daughter of any perſon of rank, always con⯑tinued with her, even after marriage; and was con⯑ſidered as her governeſs, her confidant, and counſellor. It is for this reaſon, that, in the ancient Greek tra⯑gedies, a princeſs ſcarce ever appears upon the ſcene, without being accompanied by her nurſe. This cuſ⯑tom is ſo well kept up, that the modern name of nurſe, paranama, is even more expreſſive than the ancient, and ſignifies ſecond mother. She is always kept in the houſe, after having nurſed one of the children; and is, in ſome meaſure, from that time, incorporated as one of the family.

The Greek ladies ſtill refuſe to ſuckle their children, in order to preſerve their beauty, their breaſts, and even their health, which they conſider as likely to be affected by it. They have ever been told, that their ideas, in this reſpect, were erroneous; and, that they made themſelves no better than ſtep-mothers, by thus abandoning their children, to the care and nouriſh⯑ment of ſtrangers. The force of example and cuſtom, has prevailed over all theſe reaſons. There is nothing that has been written in the preſent age, on this in⯑tereſting ſubject, more forcible, than the diſcourſe of a Greek philoſopher; preſerved to us, by Aulus Gellius, and which is well worth being related. This [262] philoſopher went to pay a viſit, to the wife of one of his people; a perſon of high rank, who had juſt been brought to bed. When the firſt compliments were over, he enquired of the mother of the lady, if her daughter propoſed to ſuckle her infant. God for⯑bid, replied the mother! would you have my daugh⯑ter, after the pain ſhe has undergone, take upon her, ſo irkſome and diſagreeable an office? Ah! madam! replied the philoſopher, let her not be a half-mother; and, after having borne for nine months in her womb, and nouriſhed with her blood an unformed being, whom ſhe never ſaw nor knew, refuſe the milk which nature has given her, to a human being, who is come forth into the world, whom ſhe ſees, who exiſts before her eyes, and implores her aſſiſtance by the moſt af⯑fecting cries.

The ſervants do not remain at home, when their miſtreſs goes out; they are obliged to follow her; and this cuſtom is ſtill in practice among the Greeks. Za⯑leucus, diſciple of Pythagoras, and legiſlator of Locres, in Italy, his native country, to repreſs the luxury and vanity of the nobles, enacted a law, that no woman of quality ſhould be attended by more than one ſervant, except ſhe was drunk.

The numerous attendants, which accompany a Gre⯑cian lady, is, in Greece, what a fine equipage is in England; with this difference, that no woman of any character, can go out alone; ſhe muſt, at leaſt, have one ſervant with her. Thoſe of high rank, whoſe vanity induces them to make an oſtentatious diſplay of their grandeur, have many ſlaves to follow them.

I have already ſaid, that the daughters were ſcarce ever permitted to go out, not even to church, till they were married. This laſt cuſtom, is not ſo ſcru⯑pulouſly adhered to in the preſent age; they dare not, however, appear even now in the company of men, except in the preſence of their parents. Nauſicac ſays to Ulyſſes, 'which of us, without the permiſſion of her parents, would appear in public with a man, before ſhe [264] was married?' Such were the wiſdom and ſimplicity of manners in ancient times. How very different are thoſe of the preſent age!

The wiſe Phocydides ſaid, "keep your daughters cloſely ſhut up, and do not permit them to appear, even at the threſhold of your doors, till they are married."

The young Greeks amuſe themſelves with different games; they paſs their time in embroidering, or, in looking at paſſengers through the blinds of their win⯑dows; which are ſo contrived, as to enable them to ſee without being perceived.

They have alſo in Greece, another ancient cuſtom, which is to preſent their hands to their daughters, their ſlaves, and others, who are their inferiors, to kiſs. Euripides makes Alceſtes, in the tragedy, call all her women about her, by name, one after the other, and hold out her hand to them that they may kiſs it.

After the kiſſing of hands, the greateſt mark of reſpect in the Eaſt, when, accoſting a perſon of ſu⯑perior rank, is, to kiſs or touch the hem of his gar⯑ment, and then to approach the hand to their lips. This is the manner in which the Turks ſalute their [265] patrons; and, for a Turk to permit an inferior to kiſs the ſkirt of his garment, is conſidered, as taking him under their protection. On this ſubject, I was wit⯑neſs, ſays Guy, to an act of great generoſity and hu⯑manity, on the part of a Turk.

The late Marquis de Villeneuve, after having con⯑cluded a treaty of peace, between the emperor and the grand ſignior, went to the audience of the ſultan at the arſenal. Two French ſlaves, perceiving the ambaſſador, made their eſcape, and went and threw themſelves at the feet of the ambaſſador, begging him to redeem them. Their maſter came up, and M. de Villeneuve, having aſked him, how much he required for their ranſom; they are free, replied the Turk, and were no longer mine, from the inſtant they had the good fortune to kiſs the robe of the French ambaſſador. M. de Villeneuve, ſtruck with the ſubimlity of this ſen⯑timent, which charmed all the ſpectators, pulled out a very fine watch, which he had in his pocket, and preſented it to the generous Muſſulman.

The young girls, in Greece, have among them, a game, which conſiſts in kiſſing each other on the eyes, whilſt they take hold of the ears. This tender and af⯑fectionate mode of kiſſing, is very ancient. Tibulius, in his elegies, notices it. Natuſque parenti oſcula com⯑preſſis auribus eripiet: lib. 2. eleg. 5. 'And the child [266] ſnatches from his parent, kiſſes, ſeizing him by the ears.'

I do not like Alcippus, ſays a ſhepherd in Theo⯑critus; becauſe, when I gave him a very handſome pigeon, he did not take hold of me by the ears and kiſs me.

CHAP. XXXVIII. Dreſs.

LUCIAN repreſents the Greek ladies at their toilets, ſurrounded with many attendants; ſome of them held the glaſs; others, a ewer full of water. Then came the drugs, which ſerve to darken the eye-brows, to paint the cheeks and the lips; then the chains, necklaces, bracelets, ear-rings. In ſhort, they were covered with gold and jewels, from head to feet. In the preſent age, there would be rather ſome⯑thing to add, than to diminiſh from this deſcription: [267] all theſe ornaments ſtill ſubſiſt, and particularly the gold chains, which make a very neceſſary appendage to the dreſs of the Greek ladies. In going back to the times of Homer, we find the ſame embelliſhments for the toilette. The deity, who afterwards fabricated the buckler for Achilles, had not before diſdained amuſing himſelf, in making ornaments of this ſort.

When my mother, ſays Vulcan, aſhamed of having brought me into the world ſo deformed, had thrown me into the ſea, that I might have been for ever con⯑cealed in its abyſs, I ſhould have ſuffered a great deal, if the beautiful Thetis, and Eurynome, the daughters of Ocean, had not picked me up. I remained nine years in a deep cave; occupied in making for them, brace⯑lets, agraffs, necklaces, buckles, rings, and aigrettes for the hair. Hom. Iliad. b. 17.

The ladies formerly, as at preſent, wore their hair tied, and much longer than the men.

Leucippus, ſays Pauſanias, let his hair grow, to make a ſacrifice of it to the river Alpheus. After having tied it in the ſame manner as the girls, he put on fe⯑male attire, and went to ſee Daphne, who was deceived by the diſguiſe.

[268]The head-dreſs of the Greek ladies, eſpecially when it is low, is generally ſet off by a heron's feather; and they then place in front, another ſmall black feather, or a coloured one; frizzing the hair round with a low curl.

May not theſe feathers bear ſome relation to the ancient cuſtom, ſpoken of by Winkleman, in his beau⯑tiful collection of antique monuments? The Muſes, had a diſpute about ſinging, in the iſland of Crete, with the Syrens, who challenged them to a trial of ſkill, and were conquered. The Muſes, as a puniſh⯑ment for their temerity, cut their wings, and affixed to their head-dreſs, one of their feathers as a trophy. The Greek women, therefore, may have received this ornament from the Muſes. They are fond, at leaſt, of repreſenting them; when they diſpute with each other, as they do at preſent, who ſhall carry off the prize in ſinging; or, when they ſing couplets alternatively; a ſort of entertaining combat; the object of which is, who ſhall recite laſt, and gain the victory over the others.

Beſides, they have different ſorts of head-dreſſes, more or leſs ornamented, which they vary many ways. Sometimes their hair falls in treſſes down their ſhoul⯑ders; it is often curled up all round the head, or neg⯑ligently tied up with flowers.

[269]The mitre, which the women wore formerly, had little fillets; which, coming down by the cheeks, tied under the chin.

The Greeks have the ſame kind of ornament at preſent, embroidered in gold, with fringes. They call it the Mahoulika; and it generally announces ſome in⯑diſpoſition.

The Greek ladies, have ever been fond of covering themſelves with jewels. The buckles of their girdles, their necklaces, their bracelets, are enriched with them; and, although they are fond of adorning their hair with the fineſt flowers of the ſpring, diamonds are intermingled with the jeſſamin and roſes. They often dreſs themſelves up, when they have no inten⯑tion of going out, or of being ſeen, merely to con⯑template themſelves. Theſe ornaments are never laid by, but for ſome deep and indiſpenſable mourning; or, for ſome poignant cauſe of grief.

Thus, the celebrated Sapho, writes to Phaon: 'I have not dreſſed myſelf out ſince your abſence, nor even taken the pains to comb out my hair. I wear no rings on my fingers, no gold in my hair; I do not perfume myſelf with the eſſence of Arabia; my dreſs is neglected, and without ornament; for, whom ſhould I wiſh to pleaſe?'

[270]What Sapho did for her lover, the Greek women, with much more propriety, do for their huſbands; and, in their abſence, moſt of them take no pains in orna⯑menting their perſons.

In ſpeaking of the ornaments and jewels, of the Greek ladies; we will bring to our reader's recollec⯑tion, an anecdote preſerved to us by Plutarch. An Ionian lady, a friend of Phocion's ſecond wife, and who was on a viſit to her, took great pains in diſplaying her jewels to her; which conſiſted in bracelets and necklaces, ornamented with gold and precious ſtones. She replied to her, my only ornament is Phocion; who, for theſe twenty years, has been general of the Athe⯑nians.

Among the modern Greek ladies, might be found ſimilar traits of ſentiment, if there were but any Phocions.

To form ſome idea of the exceſs, to which luxury has carried the Greek women, we muſt hear what St. Chryſoſtom ſays on the ſubject, reſpecting the women of his time. "Beſides, ſays he, their ear-rings, they have other jewels, to ornament the extremity of their cheeks. Their eye-laſhes, and their whole face, are covered with paint. Their petticoats are netted with gold threads; their necklaces are gold; they likewiſe [271] wear thin plates of gold on the wriſts. Their ſhoes are black, very ſhining, and terminated in a point: (the form of the ſhoe is ſtill the ſame, but the colour is changed). They ride on cars, drawn by white mules, with a numerous train of ſlaves and attendants."

The Greek women, of the preſent day, when they would go to any diſtance, not chuſing to make a diſ⯑play of their diamonds in the ſtreets, have them carried with them, to put on before they enter the houſe, where they are going, and take them off before they return, when their viſit is over. This is a very an⯑cient cuſtom.

Another proof of adherence to ancient cuſtoms, in the Greek ladies, is the fan, and the manner of which they make uſe of it. This fan is very large, circular, compoſed of peacocks feathers, and has an ivory ſtick; in the centre, is a ſmall glaſs. The ladies carry it into the country; and when fatigued with the heat, they repoſe themſelves on a ſofa; a ſlave takes the fan from his miſtreſs, and ventilates the air with it to re⯑freſh her.

Athenaeus deſcribes this fan, and ſcites ſome verſes from Anacreon, where this poet giving the portrait of one Artemon, a voluptuous and effeminate man, ſays, [272] he carries with him a round fan, with an ivory ſtick, which ſerves him for a paraſol like the women.

In Achaia, on a marble tomb, of which Pauſanias gives a deſcription, is ſeen, ſays this writer, a young perſon of great beauty, ſeated in an ivory chair; and near her, one of her attendants, who holds a large fan, or paraſol over her head.

The uſe of the veil, is of very ancient date; ſince, it has been diſcovered in times of remote antiquity. The veil, that ſymbol of modeſty, which not only conceals from the prying eye, certain defects; but tends, likewiſe, to make beauty more attracting; which ſeems to announce modeſty, and cover the in⯑nocent bluſh of timid youth; this degagée ornament, has ever been a favourite with beauty and the graces. No reproach can be caſt on the Greek ladies, for not having faithfully preſerved it. It makes, as formerly, an eſſential part in their dreſs, and diſtinguiſhes the different ranks. That of the miſtreſs, and the ſervant; of the free woman, and the ſlave, are very different. There is an art in adjuſting it, to veil themſelves de⯑cently and agreeably.

A young beauty, who veils her face, ſays a Greek poet, is but the more ardently ſought after; and ex⯑cites in her lovers, great eagerneſs in concealing her⯑ſelf [273] from their looks. This uſeful leſſon, is as ancient as the world, co-eval with beauty and the veil. The Romans, who were no leſs ſevere in their injunctions, impoſed on the women not to appear in public, with⯑out being veiled.

This veil, covered, as at preſent, the head and a part of the body; it was, conſequently, very long: and, it was, no doubt, from its length, that it obtained the appellation of Macrama.

Yet the Greek veil does not cover the face in the ſame manner, as that of the Turkiſh women; for this reaſon, the modern Greeks make uſe of this latter, to conceal themſelves with more care; eſpecially when they go to any diſtance, or in parts inhabited by the Turks.

In the Eaſt, the veil ſeems to have been as ancient as the world. Abimelec, king of Gerar, reſtoring Abra⯑ham his wife, tells him, that he ſhall add ſome flocks and ſlaves, of both ſexes, to attend her. "For you, Sarah, continues the king, there are a thouſand pieces of ſilver, which I commit to the care of this man, whom you call brother. It is proper to furniſh him with a ſum ſufficient to purchaſe a veil, ſuitable to the condition of one ſo reſpectable as yourſelf; that your ſervants may always remember, that you are the [274] ſpouſe of your maſter; and to let all ſtrangers know, that you are a married woman. Never forget, that by neglecting that mark of diſtinction, common to per⯑ſons of your rank, in this country, you have expoſed yourſelf too much."

The value which king Gerar put upon this veil, calls to mind what Plato ſays, that there were in Perſia, large provinces; one of which, was called the girdle; and the other, the queen's veil; becauſe, in fact, their revenues were appropriated to the expence of the veils and girdles of the queen.

The origin of the veil is referred, by the Greeks, to modeſty and baſhfulneſs; properties which partake equally of timidity. A very pleaſant ſtory is told on this ſubject, recorded to us by Pauſanias. "About thirty furlongs from the city of Sparta, Icarius placed a ſtatue of modeſty, to perpetuate the following in⯑cident."

Icarius, having married his daughter to Ulyſſes, en⯑treated him to fix his reſidence at Sparta, to which Ulyſſes would not conſent. Diſappointed in his wiſhes, he made a ſimilar application to his daughter, and en⯑treated her not to abandon him; and ſeeing her ready to depart with Ulyſſes, for Ithaca, he redoubled his ef⯑forts to detain her; nor could he be prevented from [275] following them. Ulyſſes, wearied with his importu⯑nities, told his wife, that ſhe was at free liberty, either to return with her father to Sparta, or to go along with him to Ithaca. On hearing this, the beautiful Penelope, it is ſaid, bluſhed; and, without making any reply, threw a veil over her face. Icarius underſtood her meaning, and let her go with her huſband. But, moved at his daughter's embarraſſment, he conſecrated a ſtatue to modeſty, on the ſpot where Penelope had thrown a veil over her face; that henceforward it might be a univerſal ſymbol of delicacy with the fair ſex.

The veil worn by the Greek ladies, is generally of muſlin, bordered with gold. That of the common people, of a coarſer ſort of plain muſlin. It is always white; ſuch as the monuments of old, repreſent the veils of Hermione and Helen.

The modern Greeks (the men) wear a ſort of ſcarf about the neck; which, occaſionally, goes over the head, and ſerves to ſcreen it from the wind and rain. The women alſo wear one of a ſimilar kind, but of a finer ſtuff than that of the men. They uſe them againſt the inclemency of the weather.

The girdle, in ancient times, as well as the preſent, was conſidered, by the eaſtern people, as an eſſential [276] part of dreſs. David ſpeaking of the puniſhment due to an impious man, and a calumniator of his neighbour, adds:

"He cloathed himſelf with curſing, as with a rai⯑ment. Let it be as the cloke that he hath upon him, and as the girdle, he is always girded withal."

The Greeks wear a girdle, like the inhabitants of the Eaſt. That of the women, which is richer, and more luxuriantly ornamented, is conſidered as a very important part of dreſs. The girdle was, with the an⯑cients, a token of the bride's virginity; and, after the celebration of the matrimonial rites, hung up in the temple of Diana, from whence it was taken down, and carried away by the bridegroom, as ſoon as he became legally entitled to it; that is, when the perfect con⯑ſummation of the marriage was effected.

The embroidered girdle of the Greek ladies, is fre⯑quently faſtened by a buckle, with diamonds, or eme⯑ralds, reſembling that of Venus, which Homer deſcribes ſo brilliant, and which was alſo quilted and em⯑broidered.

Nothing is more ancient among the Greeks, than conſecrating the girdle at their marriage.

[277]The Greeks, and Turks likewiſe, to this day, wear a girdle, in order to faſten their purſe; into which, they put the money they receive, or chuſe to carry about them. This cuſtom is ſo ancient, that ſpeaking of a man who has loſt his all, they ſay, he has loſt his girdle.

CHAP. XXXIX. Diverſions, Entertainments, and Feſtivals.

THE Greeks have ever been a people devoted to feſtivals. The greateſt ſolemnities of religion are but ſo many occaſions of public rejoicing; and they celebrate them accordingly, with all the ſplendor of temporal feſtivity. On theſe occaſions, their piety is not ſo conſpicuous, as their attachment to ſublunary joys. In the time of St. Chryſoſtom, the ancient Greeks had, for occaſions of magnificence, tables ſurrounded with a border of maſſy ſilver, and in the ſhape of a C. Such, at preſent, is the form of their tables in Greece; but they are no longer ornamented with ſilver; and cuſhions placed round for ſeats. Converſation has no [278] longer any charms for them. Their ſole delight is to eat, and that to exceſs. The ancient Greek term for a repaſt, ſignified an aſſembly of per⯑ſons eating and drinking together; an idea very different from what the Romans conceived of thoſe entertainments; ſuch a meeting by them was called convivium; or, a circle of perſons uniting at table to entertain each other agreeably. Cicero has not neg⯑lected to make this diſtinction, in ſpeaking of convi⯑vial meetings. "The ſupreme enjoyment of life, ſays the Roman orator, is, according to my idea, to paſs our convivial hours with worthy men, of a facetious diſpoſition, by whom we are eſteemed. I would not be underſtood, he adds, to mean the ſenſual pleaſure of the table; but that harmony of mind, and freedom of ſentiment, which ariſes from an aſſembly of familiar friends. Theſe only can form the pleaſures of a re⯑paſt. Accordingly, we Romans, in giving to our feaſts a name, which ſignifies the act of living together, have certainly deſcribed it much better than the Greeks; who, in their denomination, though of one word, expreſs ſimply the act of eating and drinking, without any alluſion whatever to ſociety.

The Greeks ſtill drink to exceſs in their entertain⯑ments; their feſtivals ſeldom finiſhing, until the gueſts are unable to proceed. The Romans, when they uſed [279] any exceſs of this kind, called it pergraecari, i. e. to drink after the manner of the Greeks.

In ancient Greece, the lovers of wine, like thoſe of the preſent age, challenged each other to trials of drinking. When Alexander conducted his army into Perſia, his officers abandoned themſelves to the great⯑eſt exceſs, in company with the natives, who were re⯑nowned for their abilities, in ſupporting the moſt un⯑bounded libations to the god of wine.

They always drink their wine unmixed, ſays Spon; and when in company, the toaſt and the glaſs circulate together.

The cuſtom of ſinging at table, is very ancient with the Greeks. Each in his turn, drinks to the health of his miſtreſs, and generally repeats it, in conformity to the number of letters contained in her name. Theo⯑critus, in the fourteenth book of his Idyll, gives the deſcription of a rural feaſt, which is the exact repre⯑ſentation of a modern repaſt.

Thoſe entertainments given in the country, are called relaxations of the mind; to which are joined, the amuſements of playing and dancing: a table being provided, accorded to the number of the gueſts, in ſhape like the Greek letter Π. The moſt diſtinguiſhed [280] perſons, place themſelves at the bottom, and are im⯑mediately joined by the maſter of the feaſt, who in⯑ſtantly fills a bumper to the health of his friends, who pledge him reſpectively in their turns. Lambs ſtuffed and baked, with the ſkins drawn on, are ſerved up, and are the principal diſhes. Pitchers of wine go round in pretty quick ſucceſſion. The gueſts grow warm, and preſently the buffoon comedians enter. Songs ſet to ſlow, grave tunes, uſher in their ſports; the muſic preſently becomes more ſprightly, and free⯑dom of ſentiment goes round. Some ſeize the lyre, while others riſe to dance. They generally begin firſt a dance performed by one or two perſons. This dance being briſk, and performed with a bounding ſtep, re⯑ſembles the rigadoon very much; which, indeed, ap⯑pears to be of Greek origin. They then proceed in irregular figures, which cannot well be deſcribed, until the whole ends in a general confuſion.

Honey is in very great eſtimation with the Greeks. That gathered on mount Hymettus, was anciently con⯑ſecrated to the uſe of religious feſtivals. It is now much coveted by them, even in the ſtate in which it is taken from the hive.

Olives, which Greece, and the country about Athens, in particular, furniſh in great abundance, are much in requeſt with this people. They give the [281] ſame name to pickled olives, as the ancients. Cakes of meal, alſo form a part of the Greek feaſt, and are in great requeſt with them. Homer mentions, that in his time, they were always prepared by the women. It is the ſame now. On the eve of Eaſter, and other great feſtivals, theſe cakes are always ſent by the Greeks, as preſents to each other.

The ancient cuſtom of eating their corn parched, or roaſted, which muſt neceſſarily have preceded the preſent method of bruiſing, or grinding it, ſtill ſub⯑ſiſts. In Greece, Turkiſh corn in the grain, and chick⯑peaſe, boiled, are a very general food.

It is among the common people we muſt always look for ancient manners. They refine but little, and are ever tenacious of the traditions handed down to them by their anceſtors; and ſo much attached to them, that they bear with them the force of ſo many laws. In the reports of the modern Greeks, we find not only the ancient exceſs, and ſimplicity of beha⯑viour; but alſo thoſe feſtal crowns, which paint in ſuch lively colours, the heart-felt joy of the jocund re⯑vellers. Lovers alſo, ornament their heads with crowns of flowers, and make garlands of them; which they afterwards hang in wreaths, and various feſtoons, over the doors of their miſtreſſes. When a Greek crowns himſelf with flowers, it denotes that he carries the [282] livery of love; or, that he is engaged in ſome feſtive debauch. Such was the crown worn by that young rake Polemon, at Athens; of whom, a pleaſant adven⯑ture is related by Diogenes Laertius. 'Sallying forth one day, after a debauch, and hot with the juice of the grape; he ſtumbled, unexpectedly, into the ſchool of Xenocrates. His dreſs, though ill-ſuited to the taſte of a philoſophic academy, for he was crowned with flowers, perfumed with eſſences, and tricked out with all the arts of foppery, was no impediment to his mix⯑ing in an aſſembly of ſo contrary a character. Taking a ſeat in the midſt of the philoſophers, he began to in⯑terrupt the order of their ſchool, by ill-timed queſ⯑tions, and ridiculous obſervations. Xenocrates, with⯑out any alteration of features or manner, changed the ſubject he was then upon, and turned all his rhetoric, into an attack upon the folly of intemperance. His oratory had ſuch an effect on the young libertine, that his reaſon immediately returned to him. He tore the crown from his head, and threw it on the ground, at the feet of Xenocrates: ſtung with a ſenſe of ſhame and remorſe, for his paſt conduct, he was unable to bear the ſight of thoſe about him; but wrapping himſelf in his cloke, he at once concealed his fully and himſelf. Converted by this means, to the love of philoſophy, he ſoon became one of his moſt aſſiduous diſciples.

[283] Athenaeus informs us, that the gallants of his time, decorated the doors of the fair they admired, with flowers; in the ſame manner, that the doors of their temples were adorned. It is no doubt, from thence, that the modern Greeks derive the cuſtom of crowning the doors of their own, and their miſtreſſes houſes, an⯑nually, on the firſt of May. On this day, the young men preſent themſelves before the doors of their fa⯑vourite ladies, walking to and fro, endeavouring to draw them, at leaſt, to the windows, by ſongs and in⯑ſtruments. In ancient times, on theſe occaſions, the young men even addreſſed the houſes, where the fair reſided, in the moſt plaintive and moving terms. Some⯑times in caſes of obdurate treatment, when urged to deſperation, they have not refrained from burſting open the doors. But other lovers, more patient under their ſufferings, quietly contented themſelves with lay⯑ing down at the threſhold of the door, which continued ſhut on purpoſe for their precluſion.

Nothing, ſays Guy, has offered me greater pleaſure, and entertainment, than the Greek dances. Every country has ſome peculiar dances to itſelf, and Greece is not deficient in that particular; on the contrary, it has a great variety. The Greeks have ſome dances expreſſive of their national character, which muſt be of very ancient extraction; and, as it were, hereditary to them. They are eaſy to learn; imitation ſupplies [284] the want of maſters. Dances compoſed of many ſteps, and intricate figures, requiring great attention and preciſion, are eaſily forgot; but the common dan⯑cers of every country, being more ſimple, gay, and eaſy, are never loſt; becauſe, frequently repeated. Theſe laſt are practiſed at every feſtival. The young men and women are ambitious to excel in them; and the old people delight to be ſpectators of their per⯑formances; even children in their infancy, who can ſcarce walk with firmneſs, kick about their little heels in imitation of the dancers.

A company of Greeks, in the country villages, old and young, hand in hand, dancing and ſinging verſes, writ for the purpoſe, in a ſtyle of altercation, brings to remembrance the Lacedemonian choirs, when the old men attack the youth in theſe words:

To which the youth anſwer:

The children too, bear their part in the ceremony, crying out with their little ſhrill voices,

The paſſion of the Greeks for dancing, is common to both ſexes; who neglect every other conſideration, when they have an opportunity of indulging that paſ⯑ſion. We find a paſſage in Herodotus, which might ſerve as a leſſon againſt the extravagant length they ſometimes carry it.

Clyſthenes, prince of Syconia, having declared, he would marry his daughter to that perſon who ſhould poſſeſs the greateſt valour, invited to his court, all thoſe who might aſpire to an alliance with the prin⯑ceſs. He propoſed his gueſts ſhould paſs ſome time with him, that he might be the better able to ex⯑amine into their characters. The two Athenians who were candidates, became his favourites, and princi⯑pally Hypoclides, ſon of Tyſander, one greatly re⯑nowned for his courage.

The day being come on which he was to make his choice, he gave a ſuperb entertainment to the ſuitors for his daughter. After the repaſt, they began to ſing; a free circulation of the bottle enſued, and the gueſts became exhilarated. Hypoclides deſired the per⯑formers to play a ſerious dance; in the execution of which, he ſeemed to take more delight himſelf, than [286] he afforded the ſpectators. Clyſthenes attended to the whole, but ſeemed to take no notice. Hypoclides, after reſting awhile, ordered a ſecond table to be brought, in which he exhibited a dance after the Spar⯑tan manner, and afterwards fell into the Athenian figures. At length, being elevated to a moſt extraor⯑dinary pitch, he preſented the company with a dance, which conſiſted of holding up the hands and clapping them. Clyſthenes, who had by this time conceived the greateſt averſion for the dancer, could no longer con⯑tain his indignation at ſuch ridiculous behaviour, but calls out to him to deſiſt, with theſe remarkable words: ſon of Tyſander, thou has danced away a wife. A young Greek of the preſent age, heated by dancing and wine, would be likely to commit the ſame exceſs as Hypoclides, and dance away his marriage.

This exerciſe, is, doubtleſs, of all countries, and of all ages; but the Greeks have carried it to greater ex⯑ceſs than other nations. Among them, the dance was formerly one of the gymnaſtic ſports. It entered into the ſcience of phyſic, and was preſcribed by the fa⯑culty on many occaſions. Even the military ſchools admitted it into their practice. All conditions of peo⯑ple were fond of it. In the end, it was introduced as part of the ceremony at feſtivals. It gave life and ſpirit to thoſe meetings. The poets themſelves, re⯑cited and ſung their verſes, dancing at the ſame time: [287] Plato, Ariſtotle, Xenophon, Plutarch, Lucian, Athenaeus, and all the moſt famous Greek authors of antiquity, have written in favour of dancing. Anacreon, the prince of jollity and pleaſure, was always fond of dancing; he even practiſed it in his old age. Aſpaſia, whoſe very appearance was capable of exciting the moſt agreeable ſenſations in the minds of all beholders, charmed Socrates ſo much with her dancing, that he could not refrain from imitating her. "You laugh, ſays Socrates to his friends, becauſe you ſee me danc⯑ing like young people. You think it ridiculous then, to practiſe ſo ſalutary an exerciſe, and which tends to render the body light? Am I then to blame, for en⯑deavouring to diminiſh, by dancing, the corpulent ſtate of my body? You do not know, perhaps, that Charmides, who is here, ſurpriſed me the other day, when I was dancing in my own houſe? It is true, ſaid Charmides, and I was ſo aſtoniſhed, that I thought at firſt you were out of your mind; but, when I had heard what you now repeat upon dancing, I was im⯑patient, when I returned home, to endeavour to imi⯑tate you." Ariſtides, notwithſtanding what Plato ſaid, danced at a feaſt given hy Dionyſius, the tyrant. Scipio Africanus, after their example, entertained ſome com⯑pany at his own houſe with a dance, in which ſtrength and agility were united. Cornelius Nepos, who wrote the life of Epaminondas, deſcribing the great qualities [288] of his hero, expatiates on his talents for muſic and dancing.

If men valued themſelves for excelling in this art, it muſt be an eſſential qualification for women. It was from ſeeing Helen dance at the feſtival of Diana, that Theſeus and Perithous conceived the deſign of running off with her.

Dionyſius, the geographical poet, mentions certain dances which the Greek women of Aſia Minor prac⯑tiſed on the banks of the Caiſtor. "You will ſee, ſays he, the women dreſſed in their richeſt girdles, performing the dances made for the feſtival of Bacchus, compoſed of figures in a circular form, and executed with the greateſt regularity and neatneſs. The girls alſo join in them; the delicacy of their form, the ele⯑gance of their motions, and the gracefulneſs of their robes, gently waving with the wind, preſenting a moſt enchanting ſight to the ſpectators.

The modern Greek ladies, are equally capable of giving ſatisfaction to thoſe who come to gaze upon them. Formerly, the dances repreſented the actions and manners of the people; for which reaſon, Lucian lays it down as a rule, that a dancer, to excel in his art, ought to be well inſtructed in the fables and hiſ⯑tory of the heathen deities.

[289]At all their feſtivals, they ſung the praiſes of the divi⯑nity they met to celebrate; and the dances which fol⯑lowed the ſongs, deſcribed the principal actions of the god. Among others, they danced the triumph of Bacchus, and the nuptials of Venus; the love of Diana and Endymion; the judgment of Paris, and Europa's paſſion for Jove. All theſe dances were ſo many moving pictures, where the geſtures and ſtep, the mo⯑tions of the limbs, and the inflexions of the body, de⯑ſcribed the moſt intereſting ſituations; in ſhort, all the movements the human body was capable of.

The dancers who now exhibit in the ſtreets or fields, and run about hand in hand, repreſent thoſe ancient dances, which compoſed part of the public worſhip. The modern Greeks never celebrate any feſtival, or ſolemnity, without dancing round the altar; or, at leaſt, about the temple, agreeable to the cuſtom of their anceſtors.

The Greeks had different choruſſes of ſongs and dances. The orbicular choir, which ſang the Dithy⯑rambi, and danced to that ſpecies of ſong in praiſe of Bacchus, had a particular figure which it alſo per⯑formed. Sometimes the hands were extended, at other times folded together; and, at laſt, they danced round the altar. Since the decline of the Greek thea⯑tre, theſe choirs are reduced to a meer round-about [290] figure, which the Greeks ſtill uſe. They continue the ſame method, of extending and folding the hands, dancing ſometimes to the ſound of the lyre; at others, to the chanting of hymns; but not round the altar of Bacchus, and the reſt of their gods, as formerly: the modern Greeks fix upon ſome towering oak, and crown it with flowers, and other decorations; under the ſhadow of which, they celebrate their moſt ſo⯑lemn feſtivals, renewing the ancient orgies, with the ſame licentiouſneſs and exceſs.

The preſent age very often exhibits an exact image of the ancient choirs of Greek nymphs; and when they dance, hand in hand, round the meadows, or in the woods, recall to mind thoſe ancient deſcriptions given by the poets of Diana, and her choir; whether on mount Delos, or on the banks of Eurotas, as Virgil ſays, ſhe leads the mazy dance, accompanied by the nymphs of her train.

The Eleuſinian women, inſtituted certain dances, which they practiſed about a well called Callichorus. Theſe were accompanied by ſongs which they ſung in honor of the goddeſs.

In the like manner, ſays Guys, I have ſeen in Prin⯑ces-iſland; the young women, who were aſſembled round a well in the evening, to draw water, ſuddenly [291] ſtrike up a dance, while others ſung in concert to them. Ariſtotle obſerves of the public wells, that they ſerve as cements to ſociety, uniting the citizens of each village, in the bands of friendſhip, by the ſocial intercourſe of ſo frequently dancing together round them. He adds, the ancients compoſed verſes, which were ſung by the people, while they drew water, and were called ſongs of the well.

The ancient Greeks had their nuptial dances, as well as the preſent age. Muſaeus, mentioning the ſecret marriage of Hero and Leander, ſays, it was performed without the cuſtomary dances. "The nuptial bed, it is true, was prepared, but the hymenaeal ſongs, the epithalamium, and the torch, were omitted."

The principal dances, now in faſhion among the Greeks, are the Candian, Greek, Arnatic, Walla⯑chian, Pyrrhic, and the country dances.

The firſt two are very much alike; one appears to have been copied from the other, except that the airs are different. A young woman always leads in both, holding in her hands a handkerchief, or ſilken ſtring.

The Candian is the moſt ancient of any of them; we have an account of it in Homer, in his deſcription of the famous buckler of Achilles.

[292]"After enumerating many of the ſubjects deſcribed on that wonderful piece of art, Vulcan, ſays he, repre⯑ſents a dance of admirable variety, very ſimilar to that which the ingenious Daedalus invented, in the city of Gnoſſus, for the lovely Ariadne. The young men and women join hands and dance together. The women, being dreſſed in robes of fine ſtuff, have alſo crowns upon their heads. The men wear beautiful habits, of the moſt brilliant colour. Sometimes the whole ſet cloſe in a circle, and dance round with ſo much ra⯑pidity and juſtneſs, that the motion of a wheel is not more ſwift and even. At other times they ſeparate; and, dividing into parties, deſcribe an infinite number of turns and figures in their movements."

The Candian dance of the moderns, is nearly ſimilar. The air is ſoft and tender, and begins with a ſlow tune, but preſently after grows more lively and ani⯑mating. She who leads the dance, performs a num⯑ber of figures and traverſe lines; the variety of which, produces a very agreeable and intereſting ſpectacle.

From the Candian, ſprung the Greek dance, which the iſlanders are yet very fond of, called Ariadne's dance; ſee the plate, which exhibits the temple of Minerva, now ſtanding. In this dance, the men and women begin with the ſame ſteps and figures, but ſe⯑parately; and, joining afterwards, mix together with⯑out [293] any order or regularity. The woman who leads the dance, after chuſing a partner, takes him by the hand, and preſents him with one end of a ribband, or ſilken ſtring, holding the other herſelf; the reſt of the dancers paſs and repaſs under this ſtring, (being gene⯑rally of a conſiderable length) one party as if flying, and the other ſeeming to purſue. The movements th [...]n become ſlower, and the whole party forms into a circle; the conductreſs, after many turns, and changes of ſituations, rolls, as it were, the whole ſet about her. The dexterity of the lady, conſiſts in quickly diſengag⯑ing herſelf from this embarraſſment, and appearing again at the head of the dancers, who are very nume⯑rous and by this time placed in ranks. Waving her hand with an air of triumph and exhultation, ſhe re⯑poſes the ribband as at the beginning.

It will readily occur to our learned readers, that the idea of this dance, was taken from the labyrinth of Crete. Callimachus, in his hymn to Delos, mentions it, and ſays, that Theſeus, who invented it firſt, led the dance himſelf.

Euſtathius, in his ſtrictures on the eighteenth book of the Iliad, ſays, that anciently the men and women danced in ſeparate parties, and that Theſeus was the firſt who mixed them together, in the dance performed by the youth. He made the young men and maidens, [294] whom he had ſaved from the Cretan labyrinth, dance before him together, in the ſame manner as Daedalus had inſtructed them apart.

In the monumenti Antichi, of Winckleman, an antique vaſe is deſcribed, where Theſeus is repreſented before Ariadne. The hero has in her hand, the famous clue of thread, by which he eſcaped from the labyrinth of Crete; Ariadne, habited in the dreſs of a dancer, with a caftan, or Greek robe, has a ſtring in both her hands, preciſely ſuch as the modern dancers uſe, when they lead the Greek dance.

The Arnatic, is another dance belonging to the Greeks. It is of a very ancient date, and peculiar to the military. Formerly, the Greeks had many dances of this kind: they even engaged the enemy fighting. Diodorus, the Sicilian, relates the ſame of the Luſita⯑nians.

The Arnatic, is led by a man and a woman. The man, with a whip in one hand, and a ſtick in the other, runs about animating the reſt, from one end of the ſet to the other, ſtamping with his feet, and ſmacking with his whip; while the others, joining hands, follow him with the ſame kind of ſtep, but not ſo violent.

[295]The Pyrrhic is the true military dance, and has the honour of claiming its deſcent from Pyrrhus, king of Epirus, who ſuſtained ſuch a long war againſt the Ro⯑mans. There are many dances which bear this name. Xenophon, ſpeaking of the Thracians, who exhibited at the feſtival of their prince Seuthes, ſays, a dance was performed by armed men, with a kind of jumping ſtep, to the muſic of flutes; one party attacking very dex⯑terouſly with their lances; while the other, with equal addreſs, parried the thruſts with their ſhields. The poor ſubdued Greeks, of the preſentage, have nothing to do with theſe dances; but their maſters, the Turks, have thought proper to adopt them in their exerciſes; and are now the only people in Greece who exerciſe the Pyrrhic games. The muſic of the Pyrrhic dance, as performed at preſent in Conſtantinople, is pleaſing. A few remains of this dance, ſays Guys, are, however, yet to be found in that part of Greece, called Mag⯑neſia, and at Miſitra; a country rendered famous by the Spartans. It is inhabited by a ſavage people, of Greek deſcent, governed by their own laws; who, conſcious of their inability to attack a powerful em⯑pire, which, if provoked, might cruſh them, are con⯑tented with preſerving their independence, and are now become the moſt daring pirates of the Archipelago.

The Ionian dance; which, according to Athenaeus, was performed when the parties were a little exhila⯑rated [296] by wine, may not be improperly mentioned in this claſs, notwithſtanding it was more gentle and re⯑gular. It has a kind of tripping ſtep, which is much in faſhion at Smyrna, and in Aſia Minor; where a taſte for laſcivious dances always predominated. The Turks take great delight in theſe dances.

The Greeks have alſo the Wallachian dance, which is of very ancient date, in the country from whence the name is borrowed. This dance, which has but one uniform ſtep, and different from every other, is very pleaſing when well executed. This dance, moſt probably, is deſcended from the Dacians; who, for⯑merly inhabited Wallachia.

The games, or paſtimes, are nearly allied to the dances. By games, we do not mean thoſe celebrated ones, which were the epochs of the moſt glorious ages of the Greeks: they no longer exiſt. It is only of the paſtimes of the modern Greeks, of the amuſements of their young people, and even of their children, that we intend to treat. It will be neceſſary, however, to advert to the inferior paſtimes of the ancients, to ſhew, that the origin of our moſt trifling amuſements, may be traced back to the earlieſt ages. From the ancients, we derive the game of even and odd, and other ſimilar ones. Ludere par impar, equitare in arundine longâ. Hor. Sat. iii. lib. 2.

[297]The Lydians, according to Herodotus, paſs for the inventors of theſe games, and their origin is ſingular. Hunger had as great a ſhare in giving birth to them, as indolence. The Lydians, under the reign of Athis, were afflicted with a cruel famine; and, to avoid the violent exerciſes, which excited a keener ſenſe of hun⯑ger, they invented the games of dice and oſſelets, which are ſtill in uſe among the Greeks. It is played with little ſhells, and in a box, where the reſpective players have their points before them. They call it the Mangala.

The game of tennis, is likewiſe of Lydian extraction; a fatiguing game, which does not appear to correſpond much with their intentions; except, that it helped, from the eagerneſs it excites to, what we call, kill time. The honour of inventing the game of cheſs, is, by the ancients, univerſally attributed, and from the ſame cauſe, to Palamedes. The lovers of Penelope, paſſed their time in the court of Ulyſſes, in playing at this game. They made uſe of dice and pebbles, and each had a ſet of his own. A mark was placed in the mid⯑dle, which they called Penelope. This was the object at which they were all to take aim; and the players were ranged in equal numbers, at a conſiderable diſ⯑tance, and oppoſite to each other for that purpoſe.

[298]The top, or gig, which Horace calls a Greek game, was formerly in great uſe.

The game of croſs, or pile, bore anciently, the name of head, or ſhip; the coin, at that time, being ſtruck with the head of Janus on one ſide, and a veſſel or ſhip on the other. The word pile, comes from the Greek word pilos, which ſignifies a ſhip.

The game we call even or odd, was by the Greeks, called artios mon. They made uſe of nuts, al⯑monds, or pieces of money. The Romans, according to Horace, were fond of this game; equitare in arundine longâ, or riding on a ſtick, is a play which has been practiſed in all countries. Ageſilaus and Socrates, are known to have amuſed themſelves among the chil⯑dren, in running about with a long reed between their legs.

Nuts afforded the ancients a variety of games, which ſtill ſubſiſt with ſome little variations; indeed, it is not poſſible that ſuch ſimple and voluntary games, ſhould have any fixed exiſtence. Ovid has been very minute in his account of them.

The Greeks celebrate the feſtival of the ſpring, with great enthuſiaſm, as announcing the return of the zephyrs and roſes. On this occaſion, the children [299] at Rhodes, demanded a tribute, and had a play and ſong, which they ſtill preſerve. From thence, no doubt, comes the preſent cuſtom with us, of demand⯑ing a tribute on the firſt of May; not for the ſwallow, as formerly, but for the pretty maiden, who is dreſſed out in her fineſt gown, and decorated with all the flowers of the ſpring.

The children of Rhodes, went about in companies ſinging and dancing, and demanded a gift of thoſe they met, for the ſwallow that was newly arrived; from thence, the feſtival had its name, from the Greek word Clidonia, or the ſwallow. Their ſong began in this manner:

The ſaw, is a game much in vogue with the Greeks. The youth of both ſexes, particularly the girls, take great delight in it, while the fine weather laſts; and as they balance themſelves, repeat alternately, ſuch airs as they have been taught to ſing. The Greeks called this game aioras; and the Latins, oſcilla.

Another game of the ancients ſtill in uſe, is to draw a circle upon a large table, or on the floor; and to win, it was neceſſary to throw a die, or ſmall pellet, [300] from a conſiderable diſtance, into the middle of the circle. Sometimes a quail was put into it; and he, who, by ſtriking him with the finger only, made him quit the circle, ſo that the bird paſſed the boundaries of it, either in retreating back, or in touching the ex⯑tremity of it with the tip of his wings; if he extended them he was the winner. They likewiſe practiſe ano⯑ther play with the quail, by tying it to a little ſtake, and taking every one a ſtick in his hand; each in his turn, being blindfolded, is obliged to go twenty or thirty yards from the bird; and if, on his return he can hit the bird, he is conqueror.

The Greeks ſtill play at blind-man's-buff; an an⯑cient, and formerly, an univerſal game all over Greece. It was formerly called muinda. They put an earthen pot into the hands of the perſon who was muffled; the others run about provoking him, and crying out, Who has the pot? He anſwers, Midas has it, and the perſon he can lay hold of, is obliged, in his turn, to be blinded and take it.

The Greeks ſtill continue the hop. He who goes furtheſt on one leg, without reſting, is the winner. The likewiſe fold the leaves of roſes and poppies, into the ſhape of little bladders, in order to ſmack them upon the forehead; and, by the noiſe they make, judge of the degrees of affection in their lover.

[301]The paintings of Herculaneum, recal to mind the barbarous cuſtom of whipping and beating children; which, unhappily, is the practice of our ſchools, as well as the Greek. What ſort of fathers muſt thoſe be, who commit, to a ſtranger, the power of inflicting at his own will, an ignominious and public chaſtiſe⯑ment upon their children? Who would have ſuppo⯑ſed, this practice could have prevailed in any nation, except where rigorous puniſhments were uſed in cor⯑recting ſlaves? I have ſeen, ſays Guys, the parents in Greece, hold out the rod to their children when they offended, as if no method could be deviſed, but that of puniſhing them like ſlaves. From the Greeks, is derived that ſhameful practice of ſchoolmaſters; who, ſo indecently, bare the backs of innocent children. At the ſame time, that they impreſs marks of the great⯑eſt cruelty upon their tender bodies, they render their minds callous to that ſenſe of ſhame, which ſhould ever predominate in liberal minds. Here then we have, the origin of thoſe torturing inſtruments, ſo laviſhly inflicted by the pedantic tyrants; which Mar⯑tial, not improperly, calls ſceptra pedagorum. The cuſ⯑tom of ancient Greece, was to faſten the child to a poſt, or to have him held by ſome perſon, in the Eng⯑liſh method of horſing, while the maſter was mauling his fleſh. This ſpecies of puniſhment, was called catomium; a cuſtom, which, to the reproach of man⯑kind, has ever ſince been in practice. Perhaps, to [302] glut the ſanguine diſpoſitions of thoſe maſters, who are are deſirous of making repriſals on the backs of others, for what they had ſuffered on their own; theſe wretches exerciſe the ſame inhumanity in their turn on the tender delicacy of youth; which, on the con⯑trary, demands all poſſible indulgence and regard.

To diſcover the ſucceſs of their amours, the Greeks no longer apply the leaves of roſes; which, as Ana⯑creon informs us, they did by ſmacking them between the hands, and which the children do at preſent; it is the Clidona, which now diſcovers every thing, and the oracle which the Greek youth conſult.

On the evening of the day appointed for this ce⯑remony, two girls, to whom the management of it is confided, apply to the young men and maids, deſirous of being concerned in it; from each of whom, they are to receive a pledge of ſome kind or other; ſuch as a ring, a piece of money, &c. which are afterwards put into a vaſe. Theſe conductreſſes, then fill the vaſe with water, from ſome ſacred fountain, and cover it with myrtle and laurel leaves, obſerving the moſt pro⯑found ſilence during the whole time. The vaſe is afterwards expoſed in the open air, and carefully at⯑tended till the next morning. The parties concerned being then aſſembled, one of the veſtals opens the vaſe, while the other ſings, or recites a couplet of lines, [303] compoſed for the game, which is called the overture of the Clidona. Each perſon in turn, is now required to recite a Greek diſtich, while they draw one of the pledges from the vaſe: this diſtich, is conſidered as an anſwer to his or her enquiry, to whom the pledge be⯑longs. Sometimes, when many of the parties are diſ⯑ſatisfied, all the pledges are again put into the vaſe, and the game re-commenced. This is but a repeti⯑tion of the firſt play; except that the players, often⯑times being ſoured and diſguſted with a ſecond inſtance of ill fortune, diveſt themſelves of all regard to de⯑cency, and utter ſuch abandoned ſentiments in the couplets they recite, as to oblige all thoſe to retire, who have the leaſt ſenſe of delicacy.

The young Greeks, of both ſexes, know by heart a great number of theſe couplets and ſongs, of all kinds, which they repeat with wonderful facility. There are alſo tragedies written in modern Greek; which only ſerve to ſhew the great difference, between the an⯑cient and modern Muſes.

The cuſtom of bathing, ſo frequent among the an⯑cient Greeks, is not leſs ſo among the moderns. It is practiſed, at preſent, with all the minutioe of former times. Beſides the public baths, which are generally much frequented, perſons of condition have them in their houſes. They paſs immediately from the bath [304] to the couch, on which they take their repaſt; from thence, moſt probably, came the ancient cuſtom of eating in a careleſs recumbent poſture.

The Greeks took but one repaſt in the four and twenty hours, which was in the evening; and the uſe of the bath immediately preceded the entertainment. A practice continued through ſucceeding ages to the preſent time. The attachment of this people, to local cuſtoms, is worthy of imitation. The ancients never uſed any but the hot baths. The Turks and modern Greeks follow their example.

"We are fond of magnificence, in dreſs, ſays Al⯑cinous to Ulyſſes, delight in the hot baths, in gallantry, and in dancing." The modern Greeks may ſay the ſame. If the uſe of hot baths is pernicious to beauty, as it is generally repreſented to be, the force of cuſtom muſt be wonderful; ſince the women have ever fol⯑lowed the ancients in this particular. But it is cer⯑tainly very ſalutary to the conſtitution, and particu⯑larly to that of old perſons, whom it ſtrengthens, in⯑ſtead of enfeebling; by facilitating that gentle and neceſſary perſpiration; which, otherwiſe, is with dif⯑ficulty performed, by reaſon of the dryneſs of their ſkin; the pores of which, are cloſer than thoſe of younger men. It is certain, the uſe of the hot bath prevents many of thoſe diſorders, which attack men [305] of an advanced age; and that diſorders of the breaſt are very rare among this people.

The Greeks and Turks, particularly the women, make uſe of a glutinous kind of earth, to waſh their head and hair with, while in the bath. It is found in the iſlands of the Archipelago, and on the coaſt of the Black Sea. The Greeks formerly uſed the ſame kind of earth, for waſhing linen; and it ſupplied the place of ſoap. Pliny takes notice of the Ghian earth, which the women, he ſays, made uſe of for the hair and ſkin. It is uſed by the modern Greeks, for the ſkin; which, by gently rubbing, it renders ſofter and more ſmooth. Ghio, anciently Cius, is a city of Bythinia, near the gulf of Mondagna. Belon, who travelled through Greece, in 1546, in a diſcourſe, entitled, Que les femmes de Turquie ſont belles par ſingularité, et nettes comme perles, mentions a paſſage of Dioſcorides, that this earth, which ſoftened the ſkin, gave alſo a freſhneſs to the complexion.

The Greek women bathe, at leaſt, once in every month; formerly, the laws preſcribed it oftener. — At the neomenia, or new moon, they never failed to per⯑form this obligation.

An intended bride, on the eve of the nuptial day, is conducted to the bath with great ceremony, and with the ſound of ſeveral inſtruments.

[306]When Naomi, in the bible, inſtructs the young widow Ruth, how to appear to advantage before Boaz, to induce him to marry her; ſhe ſays to Ruth— "Waſh thy feet, therefore, and anoint thee, and put thy beſt raiment on."

CHAP. XL. Marriages, Midwifry, Paternal Affection, and Hoſpitality.

WE may eaſily conclude, that a people devoted to feſtivals, could not proceed to ſolemnize the marriage, without adding all the brilliancy and decorations, of which, ſuch an event is ſuſceptible. Among the moſt ſavage nations, we find, that men ce⯑lebrate the day on which they form a laſting attach⯑ment with the fair, as the moſt joyful and important of their lives. But, to exhibit marriage under the moſt pleaſing aſpect, we ſhould preſent it with ſimplicity of manners; and, accompanied with the gaiety, purity, [307] and innocence, with which that rite was performed in the earlieſt times. The Greeks of the preſent age, adverting to the cuſtoms of the ancients, have re⯑tained moſt of the ceremonies, which were formerly uſed in the celebration of nuptials. They conſidered an early entrance into the marriage, as the indiſpen⯑ſable duty of a good citizen; and, therefore, engaged in it very young. The laws of Sparta, were extremely rigorous, in marking thoſe for infamy, who remained in a ſtate of celibacy. At Sparta, upon the celebra⯑tion of a certain feſtival, the women were permitted to ſeize the young men who remained unmarried; to drag them before the altars, and to chaſtiſe them with whips.

The chaſte Theognis told the Greeks, "That he was the richeſt and happieſt man, who poſſeſſed a gen⯑tle and virtuous wife. But why conſult philoſophy, which often becomes embarraſſed, and falls into an un⯑certainty worſe than the darkeſt ignorance? A young man applying to Socrates, for his opinion, whe⯑ther he ſhould marry or not, was told by the philoſo⯑pher, 'That, to which ever opinion he adhered, he would infallibly repent. If he preferred a life of ce⯑libacy, that he would not enjoy the pleaſure of having children of his own, and that his wealth would go to a ſtranger. If he took a wife, that he might expect eternal vexation and endleſs ſtrife. If ſhe was well [308] dowered, inceſſant reproaches muſt be expected on that head. The pride alſo of her relations, and the tongue of his ſtep-mother, would become inſupport⯑able; and, if handſome, that he would have to dread her gallantry, and be in continual doubt as to the pa⯑ternity of his children.' After this, ſays the ſage, ‘'Let him judge if he can, and chuſe if he dare.'’

Themiſtocles being aſked by a rich man, who had an only daughter, whom he ſhould prefer as a huſband for her; a man of character without a fortune; or, one who was rich, but a ſcoundrel. I ſhould rather, re⯑plied Themiſtocles, have a man without money, than money without a man.

The modern Greek has no philoſophers to con⯑ſult; and, therefore, no deliberations about marriage. Hence, population is better promoted among the Greeks than the Turks. The latter alſo, living under a military government, deſtroy without remorſe, but never think of repairing. From this cauſe, the moſt conſiderable cities of Greece, have never been re⯑built by their conquerors. Beneficence and vanity, have, indeed, produced among the Turks, a few pub⯑lic edifices. But, in a country where property is held by ſuch precarious tenure, they can have no idea of perpetuating any poſſeſſion; nor can they contemplate [309] the ſituation of their poſterity, with ſatisfaction or tranquility.

In the mean time, the Greek, the Armenian, and the Jew; people that abound in the Turkiſh empire, and whom the Turks hold in ſuch contempt, as not to fear the number of their ſlaves, abandon themſelves to their natural inclinations. Theſe confide in the hope of a numerous poſterity, who ſhall, at ſome fu⯑ture period, recover all thoſe territories which the conquerors of Greece have ravaged from them. Marriage muſt, of courſe, be an inſtitution favourable to their hopes; and celibacy is, accordingly, very rare among them.

The modern Greeks have no fixed ſeaſons for the celebration of their nuptials. The ancients uſually celebrated them in the month of January; from thence, called Gamelion; but they have, as formerly, mediatrices whom they ſtill call Proxenetes; and theſe are as neceſſary as ever. For the young women being almoſt conſtantly immerſed in the Gynaeceon, a man can decide on the merits of the lady, who is propoſed to him, only by the report he receives from the me⯑diatrix. The moment a lady has dropped her veil to any man, he is engaged to her beyond the power of retracting.

[310]Anciently, the poſſeſſion of a woman was only to be purchaſed, by a term of actual ſervitude to the father. That impoſition was afterwards removed, and the ſer⯑vitude converted into certain preſents. Still, ſays Monteſquieu, the cuſtom prevails among the Greeks, that he who marries, ſhould purchaſe his wife by pre⯑ſents made to her parents.

A Greek, ſays Guys, no doubt, always makes preſents to the bride; theſe, however, are neither obligatory, nor as the purchaſe of his wife, but ſpontaneous. He would not, moſt probably, have taken her without a portion ſuitable to her condition.

The ancient Greeks, always ſcrupulous obſervers of the primitive laws of marriage, abhorred bigamy. Euripides makes Hermione, in the tragedy, ſay, "It is contrary to good order, that two women ſhould be at the ſame time under the dominion of one man." Cha⯑rondas went further in the code he formed for the Thurians. Theſe, according to Diodorus, he directs, that thoſe who bring a ſtepmother to their children, ſhould be excluded the public councils. He judged, that men capable of rendering ſuch an ill office to their family, could have no good intention towards their country. "For, ſays he, if the firſt marriage has been happy, there they ſhould ſtop. On the con⯑trary, if it has been miſerable, they muſt be mad to [311] riſk a ſecond engagement." The Greeks of the pre⯑ſent time, though leſs free than their anceſtors, would not ſubmit to ſuch a reſtraint as the Thurian code impoſed.

Unequal matches were as common, in former times, as in the preſent. "A man of rank, ſays Theognis, ſtoops to eſpouſe a rich woman who diſ⯑honours him; and a virtuous girl, marries a villain for his wealth. They, the good and bad, are promiſ⯑cuouſly joined; and, from thence ſprings a degenerate race."

Teleſicles, father of the famous Archilocus, tarniſhed the luſtre of his birth, by a diſproportioned marriage with Enipo, a ſlave. The Greeks, ſays the Abbé Sewin, in commenting on this paſſage, beheld unequal al⯑liances with ſovereign contempt; and the ſhame was often reflected on their children. Modern Greeks, call the offspring of ſuch marriages, the children of a ſlave. They obſerve exactly, the ancient precept, ſi vis nubere, nube pari; if you will marry, marry an equal; ſo well illuſtrated by the epigram of Calli⯑machus, and carefully avoid diſgraceful alliances.

Among the Greeks, the ceremony of marriage is preceded by feſtivals. The ancients, called them proluſoria, the ſame appellation that they gave the [312] preludes of the ſolemn ſacrifices to Juno and Diana. Marriage, ſays a ſhepherd of Theocritus, brings neither cares nor vexation, but is always attended by mirth and feſtivity.

Homer has deſcribed the ceremonial of nuptial pageants, on the famous ſhield of Achilles. The bride and bridegroom going from their houſe, are received by numbers of perſons, ranged in the moſt exact order, who conduct them through the ſtreets with a blaze of torches; the air reſounding with the chant of hymeneal ſongs. Some precede, others follow the proceſſion, dancing to the melody of flutes and trumpets.

The Greeks ſtill obſerve the ſame diſpoſition in their nuptial proceſſions. Numerous attendants, and muſic, are always to be found upon theſe occaſions. The proceſſions are generally opened, to the harmony of a variety of inſtruments, and with dancing. The bride profuſely adorned, with looks abaſhed, pro⯑ceeds in a ſolemn pace, ſupported by her friends and neareſt relations; during which, the epithalamium is performing. The bride, formerly, wore a red or yellow veil; a cuſtom ſtill continued by the Arme⯑nians. This veil, called flammeum, covers the head, and deſcends almoſt to the feet.

[313]The ſplendid torch of Hymen; that torch, ſo well known and celebrated by the poets, even to conſe⯑cration, as an emblem of marriage, ſtill maintains its place among the modern Greeks. This torch blazes in their proceſſions, and is an attendant afterwards on the bridal bed. There it is placed, to wait the ar⯑rival of the new married pair; and remains until the whole is conſumed. If, by any accident, it ſhould become extinguiſhed, the moſt unfortunate preſages would be drawn; to prevent which, unremitting vigi⯑lance is uſed. The ſacred fire could not be more at⯑tentively watched by the veſtals.

Among the ancient Greeks, the nuptial torch was carried by the mother of the bride. It was her office to prepare, and adorn the bridal bed; ſhe officiated as pronuba, and led the bride to her chamber: as the neareſt relation, ſhe acted likewiſe as paranymphus, and conducted the bridegroom in like manner.

The pronuba and paranymphus, are repreſented by the modern Greeks, in the perſons of the marriage ſponſors, who accompany the married pair through every part of the ceremony.

The bride and bridegroom, before their preſenta⯑tion at the altar, are each adorned with a crown, or chaplet; which, during the ceremony, is changed by [314] the prieſt. He firſt preſents the man with the crown taken from his wife, and then delivers that of the man to her. This ceremony, which has its origin from the ancients, is ſtill practiſed by the moderns.

The greateſt part of the dowry conſiſts in precious ſtones, and in magnificent dreſſes, which are exhibited with uncommon oſtentation.

In this, they follow the ancient Greeks. Hermione ſays, in Andromache, "The ornaments of gold which now adorn my head, and that variety of robes I poſ⯑ſeſs, came to me neither from Achilles, nor from Peleus, I brought them from Sparta. Menelaus, my father, preſented them to me, with a dowry ſtill more conſi⯑derable; to the end, that I might ſpeak with freedom."

The Grecians celebrate their marriage feaſts, with various diverſions of dancing, and play. Vaulters, and tumblers, are provided at thoſe times, to enter⯑tain the gueſts, with exertions of ſtrength and agility. Homer paints a ſcene of this kind, in a manner much reſembling the moderns. Telemachus, and the ſon of Neſtor, arrived at the court of Menelaus, whilſt he was celebrating the marriage of his daughter. They found him at table among his friends; the palace re⯑ſounding with the cries of joy, mixed with the melody of various inſtruments, and the loud choruſſes of the [315] ſingers. One performer, diſtinguiſhed in a circle, introduced, ſays a poet, by the ſkilful touch of his lyre, the moſt divine harmony; whilſt the vaulters, and buffoons, by dances of agility, ſurpaſſing belief, aſtoniſhed and delighted the whole aſſembly. This ſpecies of dancing, was, in ſubſequent times, deemed licentious: and the council of Laodicea, held about the year 367, thought itſelf obliged to prohibit ſuch kind of dances, at the celebration of nuptials.

Among the Greeks, a widow ſeldom re-marries. According to Pauſanias, ſecond marriages were forbid⯑den by the ancients. He ſays, alſo, that Gorgophona, who married Oebalus, was the firſt inſtance of a woman eſ⯑pouſing a ſecond huſband.

The modern Greeks are, by their religion, ſolemnly enjoined continence, the firſt night of marriage. The fourth council of Carthage, held after the defeat of Gildon, in 398, at which, St. Auguſtin, with one hun⯑dred and fourteen biſhops, aſſiſted, directed, that the married pair, out of reſpect to the holy ſacrament of marriage, ſhould, on the firſt night, obſerve the moſt rigid forbearance of nuptial pleaſures.

A bride bears the ſame appellation among the modern Greeks, by which ſhe was diſtinguiſhed among the ancients. She is called, by thoſe of her [316] own family, from the Greek word neumphae, nymph. Penelope ſays, in Ovid's epiſtles, that, "Nymphs ſpeak⯑ing of the brides, joyfully bear their offsprings to the altars; that the gods may preſerve their huſbands." Grata ferunt nymphae, pro ſalvis dona maritis.

The art of phyſic is not only exerciſed by the women, in moſt of the Greek iſlands; but the deli⯑very of women in child-birth, is their peculiar pro⯑vince; the appearance of a ſurgeon, on ſuch occa⯑ſions, being extremely obnoxious to the Greek women. Monteſquieu, who has made the moſt profound re⯑ſearches into ancient cuſtoms, has not omitted to re⯑late the account of a young female Athenian; who, when the republic had proſcribed the practice of phy⯑ſic, or midwifry to that ſex, diſguiſed herſelf in the habit of a man, to learn the obſtetric art, that ſhe might be enabled to relieve the women from the em⯑barraſſments they ſuffered, in being compelled, to ſeek aſſiſtance from men, on occaſions of child-birth: their delicacy being ſo great, in ſuch caſes, that many of them periſhed for want of aſſiſtance. The young fe⯑male Athenian, found no reaſon to complain of want of buſineſs, in her newly acquired art; on the con⯑trary, the whole practice of the faculty centered in her: from whence ſuſpicions, which were ſoon after verified. She was brought before the court of the Areopagus, to anſwer for her conduct. Agnodice, [317] for that was her name, had no great difficulty in juſti⯑fying her proceedings. She confeſſed the diſguiſe, but produced the moſt authentic teſtimony, of her having aſſumed it, generally, for the benefit of human nature; and of her friends in particular. The juſ⯑tice of the court, admitted her excuſe; the proſcrip⯑tion was taken off; and the women were permitted to follow the profeſſion without reſtraint, which they have ever ſince continued to practiſe. A midwife, is a character greatly eſteemed by the modern Greeks.

Conjugal affection is to be found in as great a degree, among the modern Greeks, as in the deſcriptions we meet of it, in the times of ancient Greece. All that Claudian ſays, of the dignity of the mother, who, by that title alone, preſerved the ſame rank in her huſ⯑band's affections, which the attractions of her youth had before obtained, is exactly verified in the preſent age.

Paternal affection, and filial affection, are alſo vir⯑tues ſtill ſubſiſting, and without the leaſt diminution in Greece. They ſhone, it is true, with greater luſtre in the firſt ages; becauſe poets paid more attention to them. Homer, when he deſcribes the joy of Ulyſſes, at the proſpect of his ſafety, after having been floating a long time on the waves, compares it to that of a child, beholding its father, whom it tenderly loved, [318] reſtored to health, after a long and deſperate illneſs, which had reduced him to the brink of the grave. 'And ſuch, ſays Homer, was the joy of Ulyſſes, when he firſt got aſhore.

Hoſpitality is another virtue, in which the Greeks are never deficient. The arrival of a ſtranger, puts the whole houſe in gala, and the beſt apartments are deſtined for his uſe.

The primitive chriſtians were the firſt who practiſed hoſpitality, after the example of the Greeks and Ro⯑mans. Among the latter, inns were frequented, but by the loweſt claſs of vagabonds only. Perſons of diſtinction, or reputation, never travelled without let⯑ters of recommendation, to all the towns through which their affairs required them to paſs. The per⯑ſons to whom theſe letters were addreſſed, always re⯑ceived, and lodged ſuch travellers in their houſes. This intercourſe of recommendation, as the Abbé Fleury obſerves, became, in proceſs of time, hereditary to the different parts of Greece and Italy; and joined the natives in the ſtrongeſt bands of friendſhip and al⯑liance. They even regarded hoſpitality as a duty of religion. Jupiter himſelf, preſided at the hoſpitable feaſt. And not only the table provided for the gueſts, but the perſon of the ſtranger, was ſacred in all places.

[319] Diodorus relates, that Gellius, the richeſt man in Agrigentum, retained a certain number of domeſtics, for the expreſs purpoſe of inviting all ſtrangers, to come and take up their lodgings at his houſe; and, that ſeveral of his fellow-citizens followed his example in a certain degree.

CHAP. XLI. Funerals.

HAVING now ſeen the Greeks on their days of feſtivity and marriage; we ſhall draw a por⯑trait of them in tears, lamentation, and ſorrow. Such, indeed, are the tranſient paſſages of this ſhort life, that one generally follows on the footſteps of the other. In Greece, we no ſooner quit the jocund revels of the laughing meadows, but we encounter ſome dreary walk, planted on either ſide with the mournful cypreſs. It is, ſometimes, even pleaſant to repoſe under its gloomy ſhade.

[320]Follow me into that houſe, ſays Guys, where the piercing cries of the ſlaves, and domeſtics, proclaim the approach of death! See'ſt thou not a woman; who, ſwooning, is ſupported in the arms of her atten⯑dants? She is a diſtracted mother, whoſe daughter has this inſtant given up the ghoſt. Her grief too mighty to be endured in ſilence, forces its way in loud exclamations. Her attendants anſwer with bitter ſighs, and floods of tears. Hear her cries:

'O my child! my daughter! Thou who firſt gave me a right to the tender name of mother! Thou, who no ſooner ſaweſt the light, but, crying, I received thee into my arms; art now deaf to the cries of thy pa⯑rent! Theſe cries, ſhall pierce the very inmoſt receſs of the tomb, where thou art going to deſcend; even the higheſt heaven ſhall hear them! It is thy mother calls. My child! My child did I ſay? My ſoul, my life; the prop of my exiſtence! And, can'ſt thou abandon me thus? Has life forſaken thee in the ſtrength of thy age, and in the flower of thy youth? No, thou only ſlumbereſt. A profound and tranquil ſleep has ſeized thee. It is I who die; grief has rob⯑bed me of life. O ſleep of death! Eternal ſleep! Night more horrible than the cloſe of creation! Thy ſhadows ſurround me; thou has raviſhed from me a daughter, who will never return! Let me follow her; re-unite me with all I held dear in the world! Bar⯑barians, [321] why do you interrupt me? Why do you pre⯑vent me? I go to ſeek my child; ſhe is waiting for me. Hark! She calls! She is not dead; for pity's ſake do not undeceive me! At leaſt, I will embrace her cold-clay corſe. Perhaps, the mother's touch may raiſe it again to action; renew the ſprings of life! —Oh heaven! no!—The cries of death, and the diſ⯑mal echo of bewailings, too fatally pronounce my error. Now, now, they tear her from me.—Stop your your hands, barbarians.—I go.—Support me, my deareſt child. I come, Thou draggeſt me with thee into the tomb of death!"

The afflicted mother, in this ſtate of diſtraction, fol⯑lows the funeral proceſſion. The neareſt relations and friends attend it, as heretofore; women and girls, with hair diſhevelled, and weeping, follow. Being arrived at the place of interment, their tears then flow moſt copiouſly. This alſo agrees with the ancients, as re⯑lated in the firſt ſcene of the Andrian.

The Greeks conform to the ancient cuſtom of waſhing the body before interment; in which, they are followed by the Turks. They hire, as formerly, a certain number of women, who walk in proceſſion before the body; tearing their hair, and ſinging the praiſes of the deceaſed. In Euripides, they will not believe the death of Alceſte; becauſe the proxy for the [322] people, or the choir, ſays, "I ſee no water prepared to waſh the body; no tearing of hair; neither do I hear the cries of women; circumſtances which always make part of the funeral obſequies."

At preſent, when a death happens, the women of the houſe cry without ceaſing; and, for a conſider⯑able time, refuſe either nouriſhment or ſleep. For⯑merly, the women expreſſed their grief on theſe oc⯑caſions, by plucking off their hair, and rending their garments. The gentle Hero, perceiving the body of her dear Leander, floating at the break of day, upon the ſea, begins to tear her veſtments; and, with the moſt piercing cries, takes leave of the world. Then, plunging into the ſea, ſhe ſhares the fate of her be⯑loved huſband.

The myrmidons, and Briſeis herſelf, tore off the hair, and covered the tomb of Achilles with it. The Greek women ſtill act the ſame part; but this is now principally confined to hired mourners.

The Greeks formerly conceived, that injuſtice was done to the deceaſed, by keeping the body a long time, above ground. At preſent, interment follows the death with all poſſible expedition.

[323]When a virgin dies, the body is dreſſed in the rich⯑eſt habits of the deceaſed; and the head crowned with flowers. The women throw roſes, and ſcatter ſcented waters on the bier, as it paſſes along the ſtreets.

Anciently, the corpſe was decorated with ſeveral crowns of flowers, as marks of triumph; to ſhew, that the deceaſed had, at length, ſurmounted the mi⯑ſeries and vexation of life. For which reaſon, a corſe was called, eſtephanomenon, i. e. "crowned." The ſurvivors of the famous Greek ſoldiers, who ſerved under Xenophon, in Aſiatic Thrace; after hav⯑ing buried their deceaſed friends, erected a CENO⯑TAPHIUM, and a grand funeral pile, on which they ſcattered crowns of flowers. Xen. de Cyr. Exped. l.vi. c. 5. In Ariſtophanes, a woman ſays, "Receive this crown from me. A ſecond, and a third, let me preſent you with this. Charon waits for you." Theſe crowns are deſcribed in the bas reliefs of M. de Pey⯑ſonnel, as are alſo the nuptial crowns. In the collec⯑tion of Comte de Caylus, is a ſimilar bas relief. Menius lying dead, appears crowned by his ſon: Neopolis, his wife, who died ſome time before, alſo lies crowned by one of her relations.

We muſt not omit the funeral feaſts. Demoſthenes, in his harangue for Cteſiphon, where he ſo vain-glo⯑riouſly boaſts of being choſen in preference to Eſ⯑chines, [324] and other fountains of eloquence, to deliver the funeral oration, for thoſe who were killed at the famous battle of Chaeronea, ſays, "Not to the pub⯑lic voice alone, am I obliged for my election to this honourable office. The parents and brothers of the deceaſed, whoſe duty it was to take charge of their funeral obſequies, joined their unanimous ſuffrages, that I ſhould be appointed. Even the funeral repaſt, which our religion has enjoined, ſhall be conducted at the houſe of the deceaſed's neareſt relation, was made under my roof. Upon whom, indeed, could their honours be ſo properly conferred, as upon him who had the care of their eternal fame."

The funeral feaſt is neglected by the modern Greeks. The neareſt relation is charged with the preparation; and theſe terminate the funeral cere⯑mony.

Parents, we have already remarked, always follow their children to the tomb. On ſuch intereſting oc⯑caſions, the public expect to be witneſſes of the pangs felt by an inconſiderable parent. Sappho, to expreſs her ſorrows in the abſence of Phaon, tells us, ſhe has pierced the air with her cries; and torn the hair from off her. To paint the exceſs of her grief in ſtronger colours, ſhe compares herſelf to a mother, follow⯑ing [325] the diſmal proceſſion of her child's funeral, over⯑whelmed with miſery, and diſſolving in tears.

In Greece, they mourn a conſiderable time for their children. The cuſtom is very ancient in this country. Among numberleſs examples, one may ſuffice. And this Eſchines has furniſhed us, in that ſpeech, where he employs all his art to render De⯑moſthenes obnoxious to the Athenians. "This wretch, ſpeaking of Demoſthenes, in leſs than ſeven days after the death of his daughter, and before he had paid one tribute of ſorrow to her memory, or any of thoſe duties, which nature and the laws of his country re⯑quire, appeared publickly, crowned with flowers, and habited in the ſplendid dreſs of an aſſiſtant at a feſtival; thereby moſt ſcandalouſly violating every ordinance of the gods and men. Not even the remembrance of that precious gift, which the immortals had beſtowed on him, and the only opportunity he ever enjoyed of being called, by the tender appellation of father, could reſtrain him from ſo groſs an act of impiety. I ſpeak not with a deſign to inſult his misfortunes; but to make the world acquainted with his true character."

The learned notes of M. Tourreuil, who has tranſ⯑lated this author, prove, by many quotations from the Greek writers, that parents always wore mourning on the death of their children. Iphigenia, preparing [326] for the ſacrifice, ſays in her prayer, "Do not after my death, either cut your hair, or aſſume the habit of mourning." She aſks the ſame favour of her ſiſters.

Thus, to whatever ſide we turn our attention, we ſhall find, that this people reſembled each other in all ages. The Greeks of the preſent age, are the Greeks of any paſt period. And yet this truth, ſays Guys, ſtands in need of new proofs, to undeceive thoſe, who ſtill think that merit is only to be found among the ancients.

The tombs of the Greeks, like thoſe of the Turks, and other oriental nations, are ſituated on the high-roads leading into towns and villages. They are not ſurrounded with walls, but are, nevertheleſs, a ſacred aſylum for fugitives.

We have hitherto ſpoken of their cuſtoms, as merit⯑ing our attention from their antiquity; but, with re⯑ſpect to their tombs, we may obſerve, that if they are always out of their towns, it is becauſe reaſon, and the natural order of things, has pointed out this as their proper ſituation, that the abode of the living might be diſtinguiſhed from that of the dead. In Greece, the temple where the Eternal is adored, will never be found ſullied, as with us, by the infection of dead bodies. The incenſe burnt in our churches, ſeems more properly applied to diſſipate the peſtiferous ex⯑halations, [327] which ariſe from putrefactions, than to the holy purpoſes of divine ſervice. If ſome great men, as a token of peculiar benefits conferred by them upon mankind, have anciently received the honour of in⯑terment in cities; if the emperor Conſtantine, from a motive of piety, directed his body to remain after death, in the church of the holy apoſtles, which he himſelf founded; if, ſince that time, the ſame diſ⯑tinction has been granted to a few biſhops, and other perſons of exemplary life; if, indeed, the emperor Leo, granted permiſſion to bury in churches; the prac⯑tice has been ſo much abuſed in ſucceeding ages, that the continuance has been forbidden by ſeveral of the ge⯑neral ſynods or councils. Not merely to maintain the dignity of the church, but to guard the lives and health of its faithful children. This practice is now, however, purſued to a ſhameful exceſs, in Catholic, as well as Proteſtant countries. The ancient Greeks moſt ſcrupulouſly obſerved this wiſe law, which pro⯑hibited interment in their temples; or even within the walls of their cities. The marble, the ornaments, and the epitaphs on the tombs, diſtinguiſh the rank and oc⯑cupation of the deceaſed. On the tomb of a ſculptor, will be found a chiſſel; arms on that of a ſoldier; and ſo of the reſt. This cuſtom is of long ſtanding among the Greeks.

[328] "Meniſkus," ſays Sappho, "decorated the tomb of Pelagus his ſon, who was a fiſherman, with an oar and a net; inſtruments expreſſive of his dangerous and laborious calling."

Thus, the ghoſt of Elpenor ſays to Ulyſſes; "Erect a tomb to my memory, near the ſea, that my diſaſtrous fate may be made known to the traveller. Do not forget alſo, that an oar be engraved thereon, as a mark of my profeſſion, and of the ſervices I rendered you in my life-time.

Archimedes, according to Plutarch, deſired his re⯑lations to put no ornament on his tomb, but a cylinder and a ſphere, which were to ſerve him likewiſe for an epitaph.

The modern Greeks ſtill preſerve that ſimplicity in their epitaphs, which was ſo characteriſtic of the ancient ones.

The Indian philoſopher, who threw himſelf into the flames at Athens, in the preſence of Auguſtus, and to the great aſtoniſhment of the Greeks, had no other epitaph on his tomb, than this ſimple inſcription:

"Here are depoſited, the aſhes of Zarmano Choegas, an Indian of Bargoſa; who, according to the cuſtom of his country, encountered a voluntary death."

[329]Moſt of the ancient inſcriptions ſhew what reſpect the Greeks entertained for the aſhes of the dead, and the tombs that encloſed them; we find an example of this at Thyatira; atteſted by Smith, Spon, Wheeler, and Peyſonnell.

"Fabius Sozimus, cauſed this tomb to be erected near the conſecrated olive-tree, which ſtands in the Chaldocian field, by the ſide of the great road, at the entrance of the city, for the reception of himſelf and his dear wife Aureliana Pontiana, and for them alone. Should any impious perſon dare to violate this foun⯑dation, he will not only incur a fine of thirteen hun⯑dred denarii of ſilver, but ſuffer the puniſhment aſ⯑ſigned by the laws, to thoſe ſacrilegious felons, who diſturb the aſhes of the dead, to rob their tombs."

This ſpecies of robbery, was formerly very com⯑mon. In the time of S. Chryſoſtom, the priſons were filled with malefactors, committed for that offence. The ancient Greeks forbad the interment of many perſons in one tomb; except they were of the ſame family. The epitaphs which ſtill remain, inform us, that penalties were affixed in caſes of diſobedience.

Though the magnificence of tombs is produced, in many inſtances, from the cultivation of vanity and riches; we ſhall find them oftener the recompenſe [330] due to valour and merit; and in particular to thoſe heroes, who have ſignalized themſelves in the ſervice of their country. Cyrus, bewailing the fall of Abra⯑datus, to Panthea, promiſes, in order to conſole him, that he would erect a ſuperb monument to the me⯑mory of their deceaſed friend.

Who can read, without emotion, the following in⯑ſcription, upon an ancient tomb at Thebes?

"My father and mother honoured my corpſe with their tears, performing, around my inſenſible tomb, the cuſtomary funeral rites; but, my ſoul is gone to the manſions of the juſt. My father was an Italian by birth, named Adeus; my own name Nedymus; and, without vanity it may be ſaid, I died regretted of many. I lived only a few years, being born to enjoy but a ſhort life, by the cruelty of an inconſtant age. We muſt all ſubmit to fate. Kings themſelves are not exempt from its laws. My father Zoſimus, who ſighs inceſſantly after my immortal ſoul, cauſed this epitaph to be inſcribed on my tomb."

The ancient epitaphs, frequently contained a ſhort deſcription of the perſonal beauties of the deceaſed. An inſtance of which, may be ſtill ſeen at Athens, on the tomb of a young woman, called Cilitia Charitopis, who died in the flower of her life. "Her hair was of [331] a light colour, her eyes ſoft and languiſhing, her com⯑plexion of ſnow, &c.

Excluſive of theſe tombs, they have ſmall grave-ſtones; which anciently, as at preſent, ſerved merely to acquaint the reader with the name of the perſon buried there.

"At Athens, ſays Pauſanias, thoſe brave citizens, who fell in the ſervice of their country, were interred by the ſide of the road that leads to the academy. Their tombs are known by pillars ſet up for that pur⯑poſe; whereon are marked, the names of the deceaſed, and the places of their nativity."

Can we turn our eyes towards thoſe immenſe plains, once covered with flouriſhing cities; the ſeat of arts, the glory of the univerſe; but now ſtrewed with the ruins of temples, and the dreary monuments, incloſing the remains of that great people; can we, I ſay, be⯑hold them without ſhedding a tear of regret, at the in⯑ſtability of human grandeur?

Life is held by the moſt brittle tenure; youth, full of liberty and diſſipation, miſpends the preſent hour, regardleſs of the future. Man arrives at maturity of judgment, but by ſlow degrees; and then the remain⯑ing part of life is too ſhort, to make an advantageous [332] uſe of the acquiſition. The inſtant he comes to the perfection of his reaſon, his powers decline. For nature is always in motion, ſhe muſt either advance or recede. In this poſition, all things are involved. Every being bears in its progreſs, the cauſe of its de⯑ſtruction. The fruits of the earth, having gained a a perfect maturity, begin to corrupt. The moſt ſtoical inſenſibility would be moved, at the ſight of the devouring havock death has made in this country.

The tribute of a tear, to the remembrance of our departed friends, is juſtly their due. Faithful to this principle, the Greeks deplore, from time to time, the loſs of thoſe who have been dear to them in life; either by an affectionate ſight, or a tender tear, vented on the tomb of the deceaſed. How different from the formal ceremony, obſerved by us, on ſuch occa⯑ſions; and that, by the injunction of our religion? But what ſurprize is there in our being ſo much eſ⯑tranged from nature; we, who reject with indig⯑nation, as groſs and indelicate, every circumſtance ca⯑pable of exciting our natural ſenſibility.

During the time that the Greeks celebrate the feſ⯑tival of Eaſter, which is attended with great ſplendor, one day of that ſeaſon, is alſo ſet apart, for a viſit to the tombs; when they reſort in great numbers, to bewail the loſs of their friends and relations.

[333]The Greek women of the preſent age, are ſatisfied with tearing ſome hair from their head and ſpreading it on the tomb. Formerly, their long and beautiful treſſes, were always a devoted victim to their relations and friends. That beautiful ornament, the hair, of which the ſex were ſo tenacious on all other occaſions, was offered without reluctance at the tomb. They cut it off cloſe to the head, and depoſited it upon the monument.

"Here lie," ſays Sappho, "the aſhes of the lovely Timas; who was ſnatched from the altar of Hymen, to inhabit the gloomy regions of Proſerpine. Her companions lamented her death, with the uſual de⯑monſtrations of ſorrow. The fine ſacrifice of beau⯑tiful hair, ſcattered about her monument, are precious tokens of their grief."

A ſacrifice of this kind, conſidering the eſtimation in which the fine flowing treſſes of hair were held by the Greeks, was no equivocal mark of tenderneſs and grief. O! charming proſpect! ſays Guys, how many precious moments have I paſſed, in contem⯑plating the tombs of Greece! Yes, my imagination has hovered over their whole extent, like thoſe me⯑lancholy birds, that take ſo much delight in fluttering round them.

[334]Yet do not imagine this view of mortality, among the ſcattered tombs, is altogether diſmal and forlorn. The ſpecies of horror, ſuch a ſpectacle impreſſes on an honeſt and gentle mind, is greatly alleviated by the variety of ſurrounding objects. Curioſity, and hu⯑manity, find a ſweet ſatisfaction from the inſcription; which give, as it were, language to the tombs; and where, too often, unfortunate mortals receive the firſt recompence of their virtues from ſociety. Envy being ſilenced, the veil is then removed that kept merit and juſtice aſunder. How much is it to be regretted, that artifice, lying, and hatred, ſhould poiſon ſo many of the ſprings of life! On the tomb only, can we expect our virtues to be blazoned; and even then, we muſt ſtand indebted to the piety of our relations, or the fidelity of our friends, for this act of juſtice. An agreeable walk, is generally the avenue to theſe monuments; where our principal dwelling-place is already marked out. This ſcene, in ſome degree, unites us again to our friends; from whom, fate ſeemed to have for ever ſeparated us. And, indeed, never fails to furniſh very uſeful reflexions.

CHAP. XLII. Of the Religion and Superſtition of the Greeks.

THE whole Greek church, including every ſect, is of conſiderable extent, containing not only the chriſtians of the Turkiſh empire, who, in many parts, are more numerous than the Mahometans; but alſo the Muſcovites, Ruſſians, Coſſacs, Ethiopians, Abyſſinians, Circaſſians, Georgians, Mongrelians, and the inhabitants of the different iſlands in the Mediter⯑ranean and Archipelago. We ſhall here treat of thoſe under the Turkiſh dominion, who are governed by four patriarchs; the chief of which reſides at Conſtan⯑tinople; the ſecond at Antioch; the third at Jeru⯑ſalem; and the fourth at Alexandria. Though theſe four ſees are independent of each other, that of Con⯑ſtantinople is conſidered as the principal, becauſe it is under the eyes of the Ottoman court.

The inveſtiture of it is generally given by the grand ſignior, or his vizier; notwithſtanding this, the Greeks acknowledge it. This dignity, as we have already [336] obſerved, in our account of Turkey, is ſold to the higheſt bidder; and, after having obtained poſſeſſion, he is not ſure of retaining it long, if he cannot find means of furniſhing conſiderable preſents to the Turkiſh government. To be able to accompliſh this, he draws as much money as he poſſibly can, from the clergy, and people belonging to his juriſdiction; He, likewiſe, endeavours to ſave enough to enable him, if diſgraced, to lead a life of eaſe, indolence, and tranquility.

His juriſdiction is very great, and extends, not only over all the Turkiſh provinces in Europe, and the iſlands of the Archipelago, but likewiſe over moſt of the provinces in Aſia Minor. In his letters miſſive, he ſtiles himſelf, by the mercy of God, archbiſhop of New Rome, Conſtantinople, and Oecumenical pa⯑triarch.

The patriarch of Antioch, has Syria, and Meſopo⯑tamia, under his juriſdiction; and ſtiles himſelf, by the mercy of God, patriarch of the great city of Antioch, and of all the Eaſt. His uſual reſidence is Da⯑maſcus.

The patriarch of Jeruſalem, has Paleſtine, and part of Arabia, under his juriſdiction; and ſtiles himſelf a before, and patriarch of the holy city of Jeruſalem, [337] and all Paleſtine; ſometimes he is ſtiled patriarch of Jeruſalem, the holy Mount of Sion, Syria, Arabia beyond Jordan, Cana of Gallilee, and of all Pa⯑leſtine.

The patriarch of Alexandria, whoſe juriſdiction ex⯑tends over Egypt, Lybia, and part of Egypt, ſtiles himſelf, by the mercy of God, pope and patriarch of the great city of Alexandria, and Oecumenical judge, ſometimes Oecumenical patriarch; it having been the chief ſee before Conſtantine, and founded by St. Mark; from whence, Alexandria is frequently called the throne, or ſeat and chair of that apoſtle. His uſual reſidence is Grand Cairo.

Theſe three patriarchs are appointed by the Ba⯑ſhaws. The other ſects of chriſtians, have alſo their patriarchs; ſuch as the Armenians, Maronites, Jaco⯑bins, &c.

The ſecond rank in the hierarchy is occupied by the arch-biſhops and biſhops, under the inſpection of their reſpective patriarchs. Though careleſs reſpect⯑ing religion, and diſſolute in their private life, ſays Mariti, theſe prelates require, that thoſe who either write or ſpeak to them, ſhould addreſs them with the title of your holineſs, and your bleſſedneſs. The firſt belongs to patriarchs, and the ſecond to biſhops. To [338] add a luſtre to their office, their menial ſervants are generally in deacon's orders.

They cannot be reproached, however, with neg⯑lecting their dioceſes. They begin their viſitation every twelfth-day, and do not diſdain to enter even the pooreſt cottages. How noble theſe viſits would be, did they not proceed from intereſted motives! The pontiff, in the name of Heaven, draws from the unhappy peaſant, all his money; and leaves him nothing but a uſeleſs benediction. For this reaſon, while the reſt of Europe complain they never ſee their biſhops, the inhabitants in Turkey lament they ſee them too often.

The religious orders of S. Baſil, S. Elias, and S. Marcel, have, from time immemorial, enjoyed the ex⯑cluſive privilege of furniſhing biſhops and patriarchs. Theſe monks make the ſame vows of poverty, faſting, obedience, and chaſtity, as thoſe of Europe. They are forbidden by their regulations, to ſay maſs; but, in order to become pontiffs, they forget this prohibi⯑tion. And I could eaſily ſee, adds Mariti, they paid as little attention to their other vows.

I muſt, however, do them juſtice to ſay, that their whole lives are not ſpent in contemplative idleneſs. [339] They cultivate their own lands, and exerciſe uſeful callings.

Confined to the moſt rigorous faſting, they live on pulſe; and never eat fiſh, but on days of great ſolem⯑nity. One may readily gueſs, that this auſtere life is not followed by their chiefs.

The latter are known by the title of igumenos, which anſwers to that of Abbé.

The firſt order among the Greeks, conferred upon thoſe who devote themſelves to the ſervice of the church, is that of reader, called anagnoſtis; the only duty of which is, to read the ſacred ſcriptures to the people, on feſtivals.

The next order is, that of the pſaltis, or chanters; which conducts immediately to the deaconſhip, and ſub-deaconſhip.

When a perſon is admitted into this ſecond order, he is permitted to marry, but only once. The can⯑didate muſt chuſe for his ſpouſe a chaſte and beau⯑tiful virgin; and the reaſon the Greek canons give for this, is, that a miniſter who correſponds with angels, ought not to profane his fleſh with vice and uglineſs. The candidate has not the ſole right to [340] judge of theſe three points; he is obliged to conduct his young ſweetheart to the biſhop of the dioceſe, and aſk him in a humble manner, if ſhe appears to be chaſte, beautiful, and a virgin. When the prelate really thinks her ſo, he ſmiles, kiſſes her cheek, and gives her his be⯑nediction. On the contrary, when he finds her diſagree⯑able, his bleſſedneſs ſays to the candidate, "Return to the Holy Ghoſt; and by that it may enlighten thee."

A married prieſt, is forbidden to enter the bed of his ſpouſe, the evening before he adminiſters the ſa⯑crament; and the wife is forbidden to appear in church without a veil, left the ſight of her charms ſhould divert the attention of her huſband from his duty.

The breviary of the Greeks is divided into ſeven parts; and the daily prayers would take up ſome ſeveral hours, were the whole recited, which is ſcarce ever done.

The churches are, as in Europe, divided into a nave and a choir. Old churches have a porch and a veſ⯑tibule.

The church is ſurrounded with ſeveral rows of benches, as far as the entrance of the choir. Theſe [341] benches are pretty much like thoſe in our churches; except that they are higher and narrower, and have no footboard, becauſe the Greeks never kneel. They make devotion to conſiſt in frequent ſalutations, and inflections of the body. Few ſit down; as they prefer remaining, with their elbows leaning on the arms of their benches.

Cuſtom has eſtabliſhed it as a rule, that the women ſhould be ſeparated from the men. A barrier, in the form of an orcheſtra, is raiſed in the lower part of the church; behind which, the former are placed; and there are certain days in each month, on which they muſt not even paſs the veſtibule, or the firſt door of thoſe churches, which have not a portico. They are forbidden likewiſe, on theſe days, to kiſs the images of the ſaints.

The manner in which the Greeks make the ſign of the croſs, is not different from that of the Roman Ca⯑tholics; except that they unite the thumb, and the middle fingers, in the form of a triangle, preſſing the other two down to the palm of the hand.

Baptiſm is performed by immerſion; and children are plunged three times into the water: it is cuſto⯑mary to preſent them for baptiſm, the eighth day after their birth.

[342]After baptiſm, the prieſt anoints the child's fore⯑head, eyes, noſtrils, mouth, ears, breaſt, hands, and feet, with holy unction, and immediately after gives it the ſacrament.

Auricular confeſſion is practiſed among the Greeks, and is become an object of great profit to the prieſts; as people do not receive abſolution, unleſs they pay a certain ſum, in proportion to the enormity of their tranſgreſſions. Should fate have condemned a per⯑ſon to abſolute indigence, ſays Mariti, he can find no miniſter who will condeſcend to hear him. What then muſt thoſe do, who, thinking confeſſion neceſſary, poſſeſs no money? Proſtrated on the ſteps of the church, they muſt beg the rich to give them a ſmall alms, and thereby enable them to be delivered from their ſins, and ſave their ſouls.

It is amuſing to hear the Greek caſuiſts. The fol⯑lowing is a caſe of conſcience; the ſolution of which may appear very ſingular. If a penitent accuſes him⯑ſelf of having committed a theft, the confeſſor aſks him, whether the perſon robbed, is a Greek or an European. In the firſt caſe he is abſolved, upon making reſtitution; but in the ſecond, he is conſidered as not having finned, by dividing the produce of the robbery with the confeſſor.

[343]The ſacrament coſts a piaſtre, and holy unction the ſame. To procure a ready ſale for the latter, the prieſts perſuade the people, that the conſecrated oil confers both health of body, and purity of ſoul.

Such of the aſſiſtants as wiſh to communicate, go and place themſelves before the principal door of the ſanctuary; and the prieſt, laying the book of the ritual upon the head of each communicant, preſents them in their turn with the conſecrated bread and wine.

There are reckoned to be four principal Lents in the Greek church, in the courſe of the year. The firſt precedes Eaſter, and continues two months. Milk and fiſh are allowed in the firſt week, but for⯑bidden in the other ſeven. Certain kinds of fiſh, ſuch as oyſters, and ſome other ſhell-fiſh, are excepted from this prohibition. The law, which forbids fiſh only, becauſe they contain blood, conſidering theſe as not poſſeſſed of any.

In the ſecond Lent, which is forty days before the nativity of Chriſt, fiſh of every kind is allowed.

The third Lent begins on Whit-Monday, and ends on St. Peter's day. It was inſtituted in memory of the apoſtles; and its duration depends on the advance⯑ment, [344] or retardation of Eaſter. During this Lent, milk is permitted.

The laſt is ſolely intended in honour of the Vir⯑gin Mary. It begins on the firſt day of Auguſt, and ends on the day of aſſumption. This Lent is ob⯑ſerved with more ſtrictneſs, than any of the reſt, on account of the great reſpect entertained for the mother of Chriſt.

Old men, children, women with child, and even the ſick, are not exempted from obſerving theſe four Lents; and ſo great is the ſuperſtition of the Greeks, that they think it leſs heinous to rob, proſtitute them⯑ſelves publicly, or even to commit murder, than to tranſgreſs their precepts for faſting.

The modern Greeks hold ſeven ſacraments. Bap⯑tiſm, unction, the euchariſt, penance, holy orders, marriage, and prayer.

The laity are enjoined to receive the communion four times every year; and this is never omitted, at leaſt twice a year; namely, at Chriſtmas and Eaſter. It is received faſting, at the third hour of the day, or about nine in the morning. The communicants take it ſtanding, and bending at the ſame time, their bodies, but they never kneel. That thoſe who are ſick or [345] dying, may not want this comfortable viaticum; a ſuf⯑ficient quantity of bread is conſecrated on Holy Thurſ⯑day; which being dried over a chafing diſh, is put into a box of ſilver, or wood; and, being incloſed in a ſilk caſe, is hung up behind the altar, with a lamp or two burning before it. If the prieſts have occaſion to make uſe of it, they moiſten it with wine, before they carry it to the houſe of the ſick communicant.

Every perſon is obliged to confeſs four times a year, except the poor; of whom it is required, only once in Lent. From very devout people, a monthly confeſſion is expected. If a perſon dies before he has received abſolution, he is conſidered to be in a deſperate ſtate; but ſhould he die excommunicated, his corpſe is ſup⯑poſed to feel the diſmal effects of it in the grave; and that it will grow hard, and ſwell like a drum, while the ſentence of excommunication is in force; this, the Greeks ſay, is occaſioned by the devils entering into it. The biſhops, when they prohibit any thing in their briefs, particularly threaten the offenders, that after death they ſhall ſwell, and be undiſſolved; but, when the excommunication is taken off, then the body will diſſolve and return to duſt.

The ceremony of anointing the ſick with oil, is another of their ſacraments, and ſimilar to that of ex⯑treme unction with the Roman Catholics.

[346]How ſhall I deſcribe to you, ſays Guys, the religion of this people? It has, no doubt, experienced the ſame revolutions with the Greek empire. Like every thing elſe in this nation, we find it obſcured with the darkeſt ignorance, and the groſſeſt ſuperſtition. The Greek religion has retained no part of its original in⯑ſtitution; except the ceremonies, ornaments, and ſolem⯑nities, ſerving as ſigns by which it may be known.

The religion of a people, conducted by the moſt il⯑literate prieſts, who ſcarcely know how to read, at beſt, can only be expected to preſerve the exterior form and likeneſs, of what it originally was. Thus, the glorious light which once ſhone upon this people, and diſſipated the darkneſs of paganiſm, and its abſurd tenets, is dwindled into a glimmering reſemblance of its former ſplendor.

The ignorance of the clergy, neceſſarily includes that of the nation. The gaudy trappings of their prieſts; the feſtivals and ceremonies, with a few or⯑naments for the monaſteries and altars, are all that re⯑main to the poor captured Greeks; the Turks, indeed, have continued the uſe of their churches; and beyond theſe they have no religion. This nation, the parent of Polytheiſm, fraught with the pagan principles of the ancient Greeks, continued even in the firſt ages of chriſtianity, to multiply the objects of devotion; [347] though they had the happineſs of knowing the true God. Abandoned formerly, to the opinions and errors of their philoſophers, they had found in the goſpel, and in chriſtian morality, what philoſophy had in vain attempted to unfold. Human curioſity, ill ſatisfied with the lights of faith, which would ſubdue reaſon, and the pride of mortal judgment, endeavoured to aſ⯑ſimilate with chriſtianity, the ancient doctrine of the two principles of a good and evil genius; errors to which the Greeks had been invariably attached. From hence, innumerable hereſies, and a multitude of ſects, have been engendered in the boſom of the Greek church; which ſtill continues to be the nurſe of error and falſhood.

The hiſtory of the emperors, who, from the time of Conſtantine, until the ſeparation between the Greek and Latin churches, were oftener engaged in theolo⯑gical diſputes, than in managing the political concerns of the empire, may be more properly called, the hiſ⯑tory of commotions and civil wars, on account of re⯑ligion. At length, the Greek clergy, educated in the principles of eternal controverſy, were ſilenced by the laſt conqueror of Greece. Mahomet II. contented himſelf with naming a patriarch, and graciouſly left the free exerciſe of their religion to this poor, un⯑done, ſubdued people; which put an end to thoſe diſ⯑putes, ſo repugnant to the military fanaticiſm of the [348] Turks; for Mahomet, the prophet, an abſolute deſpot, who pretended to be inſpired, having eſtabliſhed his religion by force of arms, ordered every one to be⯑lieve, and would have no arguments.

Under ſuch maſters, how could the Monks, and Greek prieſts, ever trembling, and having no longer opportunities to exerciſe themſelves in diſputation, cultivate theology and letters. We may from thence conclude, that the modern Greeks having no fit paſ⯑tors to guide them in their religion, have added to that which they profeſs, all the traditions and prac⯑tices which credulity and cuſtom could preſerve; and, by their attachment to ancient uſages, have re⯑tained innumerable ſuperſtitions. In a word, theſe people are credulous in proportion to their ignorance: thus we find them, exceſſively attached to prodigies, auguries, omens, and dreams; as they are alſo con⯑ſtant obſervers of faſts, and other cuſtoms derived from their anceſtors.

The Greek religion is now become that of the Ruſſian. The latter, towards the end of the tenth century, received a metropolitan into their kingdom, who was ſent by the patriarch of Conſtantinople, to baptize and inſtruct them. In proceſs of time, that patriarch became ſupreme of the Ruſſian church; but in the year 1667, the Ruſſians ſhook off their de⯑pendance [349] on the Greek hierarchy; without intro⯑ducing the leaſt innovation in its doctrine. Thus, the Greeks and Ruſſians profeſs the ſame religion; and the prieſts of both nations are habited alike; but theſe are the only particulars they hold in common with each other.

Auſtere and frequent faſts, the cuſtoms of public prayer, and of aſſembling in church before ſun-riſe; the dread of being excommunicated, and of an exclu⯑ſion from the aſſembly of the faithful; in ſhort, the greateſt reſpect for their patriarch and the biſhops, are uſages which the Greeks have retained from the pri⯑mitive Chriſtians.

But to go ſtill further back, we muſt examine the re⯑ligious feſtivals, which they celebrate in the country villages; they will call to mind the bacchanals, and the devotion of the ancients, for a ſacred fountain, or an ancient foreſt; which were, with them, objects of veneration and worſhip.

The Greeks have ſtill their venerable caverns, and their conſecrated waters. They go in crouds, on cer⯑tain days of the year, and drink of them; and theſe days have the honour of being numbered among their religious feſtivals. The borders of theſe fountains are ornamented with little pieces of linen or ſtuff, as trophies of the virtues of the ſpring, in having reſtored [350] ſo many to health. They obſerve the ſame method of returning thanks to the ſaint they chanced to invoke, in any calamity or diſorder; and, if the event proves propitious, an offering is made of a bit of ſtuff, or ſome little trinket, affixed to the images. The cre⯑dulity of the ancient Greeks, and of the heathens in general, with reſpect to all ſorts of preſages, is well known. The oracles, thoſe lying inſtruments, were not ſufficient for their purpoſe. They had recourſe to fate, to divination, and to fortuitous expreſſions; to all of which they yielded the moſt implicit faith. The Greeks ſtill draw preſages from a thouſand in⯑cidents, which happen accidentally. Thus, a taper or candle, which chances to emit a ſpark, announces the arrival of ſome perſon they expected.

Chance expreſſions, and particularly thoſe of in⯑fants, had the force of an oracle with the ancients. The epigram of Callimachus, on this ſubject, is much admired. "A ſtranger, ſays he, conſulted the ſage Pittacus, of Mitylene; which, of two young women who were offered him in marriage, he ſhould take for a wife. The eſtate and rank of the firſt, were ſuitable to his own; but the other was much his ſuperior in both. Pittacus, inſtead of anſwering the queſtion him⯑ſelf, pointed out with a ſtick, to ſome children who were whipping their tops in the public ſquare, and bid him take his anſwer from them, which would clear up [351] his doubts." The ſtranger approaching, hears them call out to each other—take your equal.—Theſe words were ſufficient, he ſought no other oracle, but took the woman, whoſe circumſtances aſſimilated the neareſt to his own, and was happy.—Profit by the ex⯑ample, ſays the poet, and marry with your equal. This tract, which paints in ſuch ſtrong colours, the ſweetneſs and ſimplicity of the ancients, is really in⯑tereſting.

The Greeks have alſo their good and evil days. The fortieth day is ſacred to lying-in women; who never go out before the expiration of that term. An⯑ciently, it was celebrated by them as a feſtival; and, before the arrival of this period, the women were not allowed to enter into the temple; and even now, a certain time muſt elapſe before they are admitted into it.

Their attachment to ſuperſtitious and vulgar pre⯑judices is not weakened, we may be certain, by long cuſtom. Few nations have any good reaſons to offer in juſtification of their particular habits; precedent and uſage is the only anſwer they have to give. A detail of all the ſuperſtitious practices of the Greeks, would be enormouſly voluminous, and conſequently tireſome. We ſhall mention thoſe only, which are their preſent characteriſtics.

[352]The ancient ſuperſtitions are deſcribed by Theo⯑phraſtus; the modern Greeks have rather augmented, than diminiſhed their number.

S. Chryſoſtom relates the bigotry of his own times, which ſtill remains to the preſent age. "Nothing can equal, ſays this author, the women in theſe parti⯑culars, with reſpect to their young children. The inſtant one is brought into the world, all the lamps of the houſe are lighted; and the infant is called by the name of ſome perſon who has lived to a great age, to procure long life for it. They tie threads of ſcarlet about their hands, to preſerve them from accidents. The women-nurſes, and ſometimes the ſlaves, go and put their fingers into a kind of clay, which is found at the bottom of the baths; with which they mark the forehead of the child, in order to avert from it the evil ſight, or envy. Some write on the hands of the child, the names of rivers and ſtreams; while others make uſe of aſhes, tallow, and ſalt, for the like pur⯑poſe." All this is done to avert the evil ſight which they dread to this day.

A quick imagination, eaſily inflamed and nurſed in a ſyſtem of vulgar errors and fables, that exaggerate every thing, cannot but be ſuſceptible of the ſlighteſt impreſſions. "Accordingly, adds the ſame reverend father, their ſouls are always occupied by the moſt [353] terrible apprehenſions. Going out this morning, ſays one, ſuch an accident happened which portends the moſt grievous misfortunes. My rogue of a valet, ſays another, on preſenting me my ſhoes, gave me that for the left foot firſt, a ſure ſign I ſhall ſuſtain a loſs, or an affront. A third informs you, that he came out with the left leg foremoſt, an infallible token of miſchief."

The modern Greeks, are ſubject to the ſame weak⯑neſſes, the ſame fears, the ſame credulity. In ſtudy⯑ing a nation, in following the people ſtep by ſtep, we find in all climates, that they exactly reſemble thoſe who went before them. What we ſay of individuals, is true of whole nations.

Nothing more ſtrongly characterizes the credulity of a people, than the faith they place in dreams, and their manner of interpreting them. Pliny's aſtoniſh⯑ment, at the credulity of the Greeks, was very natural. Religion has deſtroyed the famous oracles of Greece; but reaſon has not done her part, in aſſiſting to di⯑miniſh the credit given by the Greeks to dreams. An⯑cient authors, of the greateſt reputation, have treated them in the moſt ſerious manner; while the lively imagination of the poets, who, like lovers, are the creators of their own fancies, have not given them ſuch a favourable reception in their minds. If ſome [354] of the great writers of antiquity have joined in a be⯑lief of the efficacy of dreams; others, of no leſs autho⯑rity, have rejected them, as deluſive imaginations of the brain, ſignifying nothing.

Plutarch, as aſſiduous in relating the dreams, as the bon mots of the great men, whoſe lives he writ, ſays, that Sylla, in his writings, aſſerts, nothing was more certain than the intelligence given to mankind in their dreams.

Auguſtus, in conſequence of a particular dream im⯑poſed upon himſelf, the ridiculous and ſuperſtitious drudgery, to aſſume, on a certain day of the year, the character of a mendicant, holding forth his hand to receive alms from the paſſers by. Whence comes it, ſo much weakneſs ſhould reſide in a ſoul of ſuch ſu⯑perior nature?

The famous dream of Cicero in his exile, which an⯑nounced to him a ſpeedy and glorious return, though it was verified in every particular, did not alter the ſentiments of that great man reſpecting dreams. He was of opinion, they were not deſerving credit, be⯑cauſe one, among numbers, ſhould be realized, any more than that a notorious lyar ſhould be believed who had ſpoken truth.

[355]The attachment of the ancients, to this ſpecies of ſuperſtition, was almoſt general among the people. A ſet of gods were eſtabliſhed, whom they worſhipped under the title of Dii ſomniales. The modern Greeks, have alſo certain rules and methods for interpreting dreams; which, no doubt, came to them from the an⯑cients. There are numbers of old women, who pro⯑cure the means of ſubſiſtence, in exerciſing this myſ⯑tery. I made a point, ſays Guys, of viſiting ſome of the profeſſion, in order to be acquainted with their method; a ſingle example of which, will be ſufficient to elucidate it.

A young Greek, applying to one of theſe oracles, ſaid, "I dreamt a ſtranger came to me, and preſented me an aigrette with ſeveral flowers; after lighting a ſlam⯑beau, he diſappeared." Here is the whole of the myſtery, ſaid the old Sibyl, whom ſhe conſulted. The aigrette, ſignifies you ſhall be married; the lighted flambeau indicates, that the time is near; and the number of flowers, mark the number of children that you will have." Thus ſpake the oracle. I deſired no more, ſays Guys, nor did I ever take the trouble to enquire into the verification of his prophecies. In general, the rule is to interpret the dreams upon a contrary footing. Theſe ſiniſter accidents indicate good fortune; while the day, which ſucceeds a plea⯑ſant [356] dream, is a day of ſorrow to the perſon who has dreamt it.

The Greeks, in order to obtain propitious dreams, prepare themſelves, as formerly, by faſts. A young maid, tempted by an ardent and impatient deſire, to know her deſtiny by marriage, will not eat of any thing on the evening ſhe propoſes to make the eſſay, except a piece of dirty cake; which, however, ſhe muſt not accompany with any kind of liquor, left the charm ſhould be interrupted: ſhe then takes three clews of thread, of different colours; white, red, and black, which ſhe places under her pillow. After this preparatory arrangement, the man who firſt appears to her, and preſents her ſomething to drink, is to be her huſband. When ſhe wakes, ſhe is to take one of the threads promiſcuouſly from under her pillow. The black, prognoſticates her lot to be caſt for a widower; the white, ſignifies an old man; but the red, denotes a young and rich huſband, or one according to her wiſhes. We ſhould not engage the attention of our readers with ſuch puerile relations, but that it is im⯑poſſible to ſtudy mankind to any advantage, without deſcending into their minute abſurdities, as well as cri⯑ticiſing their glaring follies. The preſent race of men, who arrogantly boaſt their ſuperiority over former times, are they more exempt from ſuch weakneſſes, than thoſe ages they contemn?

CHAP. XLIII. Commerce and Navigation.

THE Greeks, who received their ſciences, arts, fables, and romances from Egypt, imbibed alſo, from the Egyptians, their inclination for maritime commerce. In ancient hiſtories of Greece, we find the names of very great perſonages of antiquity, en⯑rolled among the ſons of commerce. The ſage Thales, Plato, Hippocrates, and the legiſlator Solon, had all been merchants. Zeno, chief of the ſtoics, was the ſon of a Cyprian merchant. Sappho alſo, the ſiſter of Charaxus, a dealer in wine. A travelling merchant firſt diſcovered the value of Homer's poems, and took the pains to collect them. In a word, Heſiod himſelf gives leſſons to his brother, on the article of com⯑merce.

The cuſtom of merchants, aſſembling in ſome pub⯑lic place for the purpoſes of traffic, is of very ancient date in Greece. This we learn in Herodotus, from the anſwer of Cyrus to the threat of the ambaſſadors from [358] Sparta. "I never, ſays he, entertain the leaſt dread of thoſe men, who have a place in this city, where they aſſemble to deceive each other, by the groſſeſt per⯑juries." Theſe words, ſays the ſame author, alluded generally to the Greeks. For every city in Greece, had ſome place appropriated to the purpoſe mentioned by Cyrus.

What Cyrus inſinuates, concerning the perjuries of the merchants, refers to the ancient method of making bargains, or contracts. A practice ſtill in uſe among the Greeks. As ſoon as the buyer and ſeller come to an agreement, the manager, or broker, joins their hands; which is of the ſame efficacy with an oath in binding the bargain. In conformity to this practice, we find engraven on the ancient monuments, and par⯑ticularly on the intaglios, two hands united; which were, no doubt, deſigned as the emblem of com⯑merce.

This cuſtom is not confined to the Greeks. We find it prevail in all nations, where any traces remain of the plain dealing and honeſty of the ancients.

The Greeks ſtill entertain a ſtrong propenſity to commerce. The pooreſt cruiſe from one iſland to another; whilſt thoſe of more extenſive capitals, en⯑large the bounds of their commerce to Egypt, and the [359] Black ſea. Some of the great merchants trade to the Eaſt-Indies, by way of Baſſora; and bring from thence callicoes, and ſtuffs of various kinds. Others hold a correſpondence with Ruſſia, for ſkins, furs, &c. The Greeks, like the Raguſans, having no inclination for extravagance, live at a very ſmall expence, as the moſt certain means of gain. Thoſe who cannot find an en⯑couragement at home, ſeek an eſtabliſhment in Hol⯑land or Venice.

They are not only good merchants, but excellent ar⯑tificers. They have eſtabliſhed ſeveral manufactories at Scio; where ſtuffs are made, exactly reſembling thoſe of India, Perſia, and even of Lyons. Beſides theſe ar⯑ticles furniſhed at Scio, they make carpets of a very ſuperb quality at Salonica and Smyrna. Cyprus is famous for coverlets; as Candia is for ſoap and oil. Santorin produces a kind of cotton ſtuff, called dimity; and at Tinde they make ſilk ſtockings. In the days of ancient Greece, Samos and Miletus bore the repu⯑tation of excelling in carpets; Corinth in coverlets; Sicily in cheeſe; and Argos produced the beſt of metals.

The Greeks were early acquainted with the art of navigation, which may be gathered from the number of veſſels they fitted out for the expedition againſt [360] Troy. The paſſage from iſland to iſland, in the Ar⯑chipelago, and again to the adjacent continents, was not very difficult, by reaſon of the vicinity of thoſe places. Commerce was then carried on, by barter of one commodity for another. The merchants who fur⯑niſhed the Greeks with wine from Lemnos, during the ſiege of Troy; received in return, braſs, iron, ſkins, &c.

Thieving was no crime among the ancient Greeks, but a calling of ingenuity and induſtry. Being held in no diſgrace, the earlieſt navigators became thieves of the firſt rank, under the denomination of pirates. The uncivilized Greeks of the preſent age, who have preſerved the ſimplicity of the ancient manners, are now the pirates of the Archipelago. In conſulting Homer, upon the cuſtoms of the primitive Greeks, we have the pureſt ſource of knowledge, on that head, ever before us.

Ulyſſes having touched at the iſland of Pheacia, Euryalus was deſirous of provoking him to enter the liſts with him, either in the ſkilful management of the lute, or the ſwiftneſs of courſe. But Ulyſſes declining to engage in either, the young Euryalus, who was hot and paſſionate, made uſe of theſe rough expreſſions: "Am I then to conſider you as one of thoſe ſhip-maſters, [361] who paſs their lives in going from place to place, to traffic or plunder; or in the ſtill more deſpica⯑ble light of the purſer of a veſſel; one who keeps a re⯑giſter of ſtores and prizes."

The Greeks are, in ſome meaſure, ſeamen by na⯑ture. The Turkiſh ſhips of war are manned with them. They make uſe of the compaſs, but have no charts to direct them; and are, therefore, obliged to truſt to their knowledge of the coaſts, for the ſafety of their navigation. They, of courſe, never venture far from the land. Moſt of their ſhips reſemble thoſe of the ancients; having but one maſt, which is croſſed with very long yards. They have alſo great ſails, and a high flat poop, ſometimes ornamented; the prow pro⯑jecting like that of Theſeus's ſhip. A Greek may fre⯑quently be ſeen ſeated on the poop of his volik, ſailing on that beautiful canal the Black Sea; the coaſts re⯑ſounding with his lyre; while a favourable wind ſwel⯑ling the ſails, wafts him along the water with a pleaſing rapidity.

Fiſhing, which was the prelude, and, if we may be allowed the expreſſion, the parent of navigation has not been neglected by the Greeks. One of the fineſt poems, that ever was handed down to us from the Greeks, was written by Oppian, in celebration of the art of fiſhing. A poem, in ſo much eſteem in the age [362] that produced it, as to obtain the appellation of golden verſes.

Whole nations have followed the art of fiſhing, as their only means of ſupport; while others have de⯑rived their whole ſubſiſtence from the purſuit of ter⯑reſtrial animals. The latter being the moſt healthful and agreeable exerciſe, and the ſucceſs attended with greater eclat, has been in all ages, the principal diver⯑ſion of youth, and favourite ſport of princes and heroes. While, on the other hand, fiſhing has been the occu⯑pation of the meaner ſort of people, and attended with greater danger. The Greek fiſhermen, deſcribed in the hiſtory of former times, or on the monuments of antiquity, are exactly repreſented by thoſe of the preſent age; who are provided with the ſame kind of implements as their predeceſſors. Being in general, more ſkilful and induſtrious in their profeſſion, than their neighbours; they are alſo more ſucceſsful. Of the induſtry of the fiſhermen of antiquity, Strabo re⯑lates the following anecdote.

A celebrated muſician, employing his talents one day in the ſtreets of Jaſſus, the inhabitants of which were, for the moſt part, fiſhermen, drew about him a great number of people. But the ſignal being pre⯑ſently given for opening the fiſh-market, his whole audience forſook him except one man, who happened [363] to be a little deaf. The muſician, unacquainted with that circumſtance, was highly flattered by his atten⯑tion; felicitated the man on his taſte for muſic; and praiſed him much, for the regard he had ſhewn to a piece, which, as the muſician ſaid, had great merit. A circumſtance the more remarkable in the fiſher, conſidering what an univerſal depravity of taſte ap⯑peared in his fellow-citizens, by quitting his muſic at the firſt ſound of a bell, to ſell their fiſh. "How," replies the ſuppoſed man of taſte; "is the ſignal given? I did not hear it." And inſtantly followed his brother fiſhermen with equal precipitation.

Homer, who was the firſt to lay all nature under contribution, in order to furniſh that crowd of images which are diſperſed over his works, did not forget the fiſhers. Deſcribing the defeat of Penelope's ſuitors, he repreſents them after the combat, "ſcattered on the ground, and panting for breath; like fiſhes taken from the net, juſt thrown upon the ſhore. Laid in heaps on the dry ſand," ſays Homer, "the finney race thirſt for the moiſt element, which they ſo long en⯑joyed. They palpitate in every part, from the heat and avidity of the air, juſt ready to deſtroy them. Thus fell the lovers of Penelope. Thus they found one common grave." Homer then mentions fiſh⯑ing with nets; which practice was very ancient in [364] Greece, and in Egypt. But the Greeks, according to Athenaeus, exiſted ſome time before they could eat fiſh. And Dacier obſerves, that at the ſiege of Troy, war⯑riors abſtained from the uſe of fiſh; as food of too de⯑licate a nature, for men of that profeſſion. Menelaus, in the Odyſſey, excuſes his companions, who re⯑mained with him in the iſland of Pharos, for having fiſhed with a line; by obſerving, that hunger had carried them to ſuch lengths, they were glad to eat whatever they could get.

After the Greeks had adopted the art of fiſhing, they brought it to the greateſt perfection. Pollux has been more particular, than even Theocritus, in de⯑ſcribing every utenſil neceſſary for carrying on this employment. It is to them we owe the origin of the Xiphias, or ſword-fiſh, carried on by the people of Marſeilles; of the pilchard fiſhery, and that of the tunny. This latter fiſh appeared formerly in ſholes, and were eſteemed the beſt and largeſt fiſh of the ſea. A company of them, according to Pliny, once purſued the ſhips of Alexander; his whole ſleet was ſeized with terror, and formed themſelves into a line, as if at⯑tacked by an enemy. This fiſh was in great eſtima⯑tion among the ancients, as now with the moderns. They were ſerved at the beſt tables; and the Romans, like ourſelves, greatly eſteemed the flavour. Ac⯑cording [365] to Aulus Gellius, our pickled tunny, and bo⯑targo, are more ancient than we imagine. The Car⯑thaginians always provided the tunny-fiſh to be ſerved at weddings; and it had conſtantly a place in the Grecian banquets, before the new-married couple were put to bed.

The tunny-fiſh ſtill continue to paſs through the ſtraits of Gibraltar, in large companies, about the commencement of ſpring. There is a great fiſhery of them, as we have before remarked, near Cadiz, at a village called Conil; from which place, and its en⯑virons, the duke of Medina Sidonia, is ſaid to draw the clear ſum of eighty thouſand ducats yearly.

At Salines, a port in Naxios, an iſland of the Archi⯑pelago, the Greeks have a great fiſhery for eels and mullet, by the means of ſnares made of reeds, and manufactured into a certain form. Theſe ſnares are very pliable, and ſo diſpoſed, that the fiſh once lodged in them cannot get out.

The ſturgeon-fiſhing is alſo carried on in a very ſin⯑gular manner. An incloſure of willows with a door, being placed in the water, is ſo contrived, to admit all the fiſh which come that way, without the poſſibility of their getting out again.

[366]Tunny fiſhing is carried on, by the people of Marſeilles, in great perfection, after a manner which they inherit from the Greeks. The fiſh are detained by an incloſure placed in the water, much reſembling the folds uſed for incloſing cattle in the middle of a field.