It is of small size, being, according to the French measurement, 700 toises long and 200 broad. The island was remarkable for its fertility, and it is therefore easy to believe, that, in early ages, when, according to Manetho, Egypt was divided into several dynasties, one of these had its capital on this island. The cataracts of the Nile are not far distant, and hence Elephantine became the depôt for all the goods that were destined for the countries to the south, and that required land-carriage in this quarter in order to avoid the falls of the river. The Nile has here a very considerable breadth, and it is natural to suppose, that, on its entrance into Egypt, the inhabitants were desirous of ascertaining the rise of the stream at the period of its annual increase. Hence we find a Nilometer here, on the banks of the river. (Strabo, 817.) In the time of the Pharaohs, the garrison stationed on the frontiers against the Ethiopians had their head-quarters at Elephantine. In the Roman times, however, the frontiers were pushed farther to the south. In the fourth century, when all Egypt was strongly guarded, the first Cohors Theodosiana was stationed in this island, according to the Notitia Imperii.-It is surprising that merely the Greek name for this island has come down to us, since Herodotus was here during the Persian sway, when Grecian influence could by no means have been strong enough to supplant the original name by one which is evidently a mere transtation of it. The modern name of Elephantine is Gezyret Assuan, "the Island of Syene." There are some ruins of great beauty remaining, and, in particular, a superb gate of granite, which formed the entrance of one of the porticoes of the temple of Cnepht. (Mannert, Geogr., vol. 10, pt. 1, p. 323, seqq.) tion. Such as were guilty of murder, though against their will, and such as were convicted of impiety or any heinous crime, were not admitted; and the Athenians suffered none to be initiated but those that were members of their city. This regulation, which compelled, according to the popular belief, Hercules, Castor, and Pollux to become citizens of Athens, was strictly observed in the first ages of the institution, but afterward all persons, barbarians excepted, were freely initiated. The festivals were divided into the greater and less mysteries. The less were instituted from the following circumstance: Hercules passed near Eleusis while the Athenians were celebrating the mysteries, and desired to be initiated. As this could not be done because he was a stranger, and as Eumolpus was unwilling to displease him on account of his great power, and the services which he had done to the Athenians, another festival was instituted without violating the laws. It was called μxpά, and Hercules was solemnly admitted to the celebration, and initiated. These minor mysteries were observed at Agræ near the Ilissus. The greater were celebrated at Eleusis, from which place Ceres has been called Eleusinia. In later times the smaller festivals were preparatory to the greater, and no person could be initiated at Eleusis without a previous purification at Agræ. This purification they performed by keeping themselves pure, chaste, and unpolluted during nine days, after which they came and offered sacrifices and prayers, wearing garlands of flowers, called ioμepa or iuɛpa, and having under their feet Alòs kúdiov, Jupiter's skin, which was the skin of a victim offered to that god. The person who assisted was called údpavós, from vdwp, water, which was used at the purification; and they themELEPHANTIS, an impure poetess. Consult Martial selves were called μvorai, the initiated. A year after (Ep., 12, 43, 4), Suetonius (Vit. Tib., 43), and the the initiation at the less mysteries they sacrificed a remarks of the commentators on each of these places. sow to Ceres, and were admitted into the greater, and ELEPHANTOPHAGI, a people of Ethiopia. (Consult the secrets of the festivals were solemnly revealed to remarks under the article Ethiopia, page 72, col. 1.) them, from which they were called έφοροι and επόπ ELEUSINIA, a great festival observed every fourth rat, inspectors. The institution was performed in the year by the Celeans, Phliasians, as also by the Pheneatæ, following manner; the candidates, crowned with myrLacedæmonians, Parrhasians, and Cretans; but more tle, were admitted by night into a place called μvoriparticularly by the people of Athens every fifth year, Koç oŋkós, the mystical temple, a vast and stupendous at Eleusis in Attica, where it was said to have been building. As they entered the temple, they purified introduced by Eumolpus, B.C. 1356. It was the most themselves by washing their hands in holy water, and celebrated of all the religious ceremonies of Greece, received for admonition that they were to come with whence it is often called, by way of eminence, uvo- a mind pure and undefiled, without which the cleanliTnpia, the mysteries. It was so superstitiously ob- ness of the body would be unacceptable. After this served, that if any one ever revealed it, it was sup- the holy mysteries were read to them from a large posed that he had called divine vengeance upon his book called Térрoua, because made of two stones, head, and it was unsafe to live in the same house with TÉTрai, fitly cemented together; and then the priest, him. Such a wretch was publicly put to an ignomin-called iɛpopúvτns, proposed to them certain questions, ious death. This festival was sacred to Ceres and to which they readily answered. After this, strange Proserpina; everything contained a mystery; and and fearful objects presented themselves to their sight; Ceres herself was known only by the name of ax- the place often seemed to quake, and to appear sudOɛía, from the sorrow (ux0oç) which she suffered for denly resplendent with fire, and immediately covered the loss of her daughter. This mysterious secrecy with gloomy darkness and horror. Sometimes flashes was solemnly observed, and enjoined on all the vota- of lightning appeared on every side. At other times ries of the goddess; and if any one ever appeared at thunder, hideous noises, and howlings were heard, and the celebration, either intentionally or through igno- the trembling spectators were alarmed by sudden and rance, without proper introduction, he was immediately dreadful apparitions. This was called abropía, intuipunished with death. Persons of both sexes and all tion. When these ceremonies were ended, the word ages were initiated at this solemnity, and it was looked Koy was uttered by the officiating priest, which imupon as so heinous a crime to neglect this sacred part plied that all was ended, and that those present might of religion, that it was one of the heaviest accusations retire. In the common text of Hesychius, the words which contributed to the condemnation of Socrates. Kóу oμяağ are said to have been uttered on this ocThe initiated were under the more particular care of casion (Κόγξ, ὄμπαξ· ἐπιφώνημα τετελεσμένοις), and the deities, and therefore their lives were supposed to various explanations have been attempted to be given. be attended with more happiness and real security than Wilford, for example, makes the words in question to those of other men. This benefit was not only granted have been Kóys, "Oμ, Пlág, and maintains that they are during life, but it extended beyond the grave, and they pure Sanscrit, and used this day by the Brahmins, at were honoured with the first places in the Elysian the conclusion of sacred rites! (Asiatic Researches, fields, while others were left to wallow in perpetual vol. 5, p. 297.) Münter, Creuzer, Ouvaroff, and othfilth and ignominy. As the benefits of expiation were have adopted the opinion of Wilford. (Münter, so extensive, particular care was taken in examining Erklärung einer griech. Inschrift., p. 18.-Creuzer, the character of those who were presented for initia- Symbaik, vol. 4, p. 573.— Ouvaroff, Essai sur les ers, made a solemn procession, in which the kahátov, holy Myst. d'Eleusis, p. 26, seqq. Schelling, über die Gottheit. von Samothrak, p. 91.) The speculations of all these writers, as well as the opinion of Von Hammer, who derives the word "Оμnaš from the Persian Cambaksch, which denotes, according to him, "poti sui compos," have been very unceremoniously put to flight by Lobeck. This able and judicious critic has emended the text of Hesychius so as to read as follows: Κόγξ, ὁμοίως πάς, ἐπιφώνημα τετελεσμένοις, and thus both xóуs and πús are nothing more than mere terms of dismission. The former of these is borrowed from the language of the Athenian assemblies for voting. The pebble or ballot was dropped into the urn through a long conical tube; and as this tube was probably of some length, and the urn itself of considerable size, in order to enable several hundred persons to vote, the stone striking against the metal bottom made a sharp, loud noise. This sound the Athenians imitated by the monosyllable κóys. Hence the term koys came to denote that all was ended, that the termination of an affair was reached; and hence Hesychius assimilates it to the form was, which appears to have had the same force as the Latin interjection pax. (Lobeck, Aglaophamus, p. 776, seqq.-issued from the city was called iɛpù ódóc, the sacred Philol. Museum, No. 2, p. 425, not.)-But to return to the mysteries; the garments in which the new-comers were initiated were held sacred, and of no less efficacy to avert evils than charms and incantations. From this circumstance, therefore, they were never left off before they were totally unfit for wear, after which they were appropriated for children, or dedicated to the god dess. The chief person that attended at the initiation was called iɛpopúvτns, the revealer of sacred things. He was a citizen of Athens, and held his office during life, though, among the Celeans and Phliasians, it was limited to the period of four years. He was obliged to devote himself totally to the service of the deities; and his life was to be chaste and single. The Hierophant had three attendants; the first was called dadov-ted might be lawfully admitted. The ninth and last xos, torch-bearer, and was permitted to marry; the day of the festival was called λnuoxóai, earthen vessecond was called кñpvž, a crier; the third adminis- sels, because it was usual to fill two such vessels with tered at the altar, and was called ó ènì ßwμ. There wine, one of which being placed towards the east, and were, besides these, other inferior officers, who took the other towards the west, which, after the repetition particular care that everything was performed accord- of some mystical words, were both thrown down, and ing to custom. The first of these, called ẞaoikeus, the wine being spilled on the ground, was offered as a was one of the archons; he offered prayers and sac- libation. The Eleusinian mysteries lasted about eighrifices, and took care that there was no indecency or teen hundred years, and were finally abolished by irregularity during the celebration. Besides him there Theodosius the Great.-Various opinions, as may well were four others, called iπiμɛhñtai, curators, elected be supposed, have been entertained by modern scholby the people. One of them was chosen from the sa- ars respecting the nature and end of the Eleusinian cred family of the Eumolpidæ, the other was one of mysteries. The following are some of the results of the Ceryces, and the rest were from among the citi-the inquiries of the learned and judicious Lobeck. There were also ten persons who assisted at (Aglaophamus, p. 3, seqq.)-In the very early ages of this and every other festival, called iɛporotoí, because Greece and Italy, and probably of most countries, the they offered sacrifices.--This festival was observed in inhabitants of the various independent districts into the month Boedromion or September, and continued which they were divided had very little communica nine days, from the 15th till the 23d. During that tion with each other, and a stranger was regarded as time it was unlawful to arrest any man, or present any little better than an enemy. Each state had its favourpetition, on pain of forfeiting a thousand drachmas, or, ite deities, under whose especial protection it was held according to others, on pain of death. It was also un- to be, and these deities were propitiated by sacrifices lawful for those who were initiated to sit upon the and ceremonies, which were different in different cover of a well, to eat beans, mullets, or weazels. If places. It is farther to be recollected, that the Greeks any woman rode to Eleusis in a chariot, she was obli- believed their gods to be very little superior in moral ged, by an edict of Lycurgus, to pay 6000 drachmas. qualities to themselves, and they feared that if promThe design of this law was to destroy all distinction ises of more splendid and abundant sacrifices and offerbetween the richer and poorer sort of citizens.-The ings were made to them, they might not be able to first day of the celebration was called ȧyvpuóç, assem-resist the temptation. As the best mode of escaping bly, as it might be said that the worshippers first met together. The second day was called añade μvorai, to the sea, you that are initiated, because they were commanded to purify themselves by bathing in the sea. On the third day sacrifices, and chiefly a mullet, were offered; as also barley from a field of Eleusis. These oblations were called Ova, and held so sacred that the priests themselves were not, as in other sacrifices, permitted to partake of them. On the fourth day they zens. the calamity of being deserted by their patrons, they adopted the expedient of concealing their names, and of excluding strangers from their worship. Private families, in like manner, excluded their fellow-citizens from their family-sacrifices; and in those states where ancient aerolites and such like were preserved as national palladia, the sight of them was restricted to the magistrates and principal persons in the state. (Agla oph., p. 65, 273, 274.) We are to recollect, that Eleusis and Athens were long independent of each [ and ceremonies which took place in the Eleusinian other. (Aglaoph., p. 214, 1351.-Müller, Dorians, mysteries. The stranger, dazzled and awed by his vol. 1, p. 201.) The worship of Ceres and Proser- own conception of the sacredness and importance of pina was the national and secret religion of the Eleu- all he beheld, conceived that nothing there could be sinians, from which the Athenians were of course ex-without some mysterious meaning. What this might cluded, as well as all other Greeks. But when Eleusis be he inquired of the officiating ministers, who, as variwas conquered, and the two states coalesced, the Athe-ous passages in Herodotus and Pausanias show, were nians became participators in the worship of these seldom without a legend or Sacred Account (iɛpòs deities; which, however, remained so long confined to λóyoç), as it was called, to explain the dress or cerethem, as to have given rise to a proverb ('ATTIKOì Tà mony, which owed, perhaps, its true origin to the ca'Elevoívia), applied to those who met together in se- price or sportive humour of a ruder period. Or if the cret for the performance of any matter. (Aglaoph., initiated person was himself endowed with inventive p. 271.) Gradually, with the advance of knowledge, power, he explained the appearances according, in genand the decline of superstition and national illiberality,eral, to the system of philosophy which he himself had admission to witness the solemn rites celebrated each embraced. (Aglaoph., p. 180, seq.) It was thus that year at Eleusis was extended to all Greeks of either Porphyry conceived the Hierophant to represent the sex and of every rank, provided they came at the prop- Platonic Demiurgus or creator of the world; the torcher time, had committed no inexpiable offence, had per-bearer (dadouxos) the sun; the altar-man (ó ènì ßwμÿ) formed the requisite previous ceremonies, and were the moon; the herald (Kпрv§) Hermes; and the other introduced by an Athenian citizen. (Aglaoph., p. 14, ministers the inferior stars. These fancies of priests 28, 31.) These mysteries, as they were termed, were and philosophers have been formed by modern writers performed with a considerable degree of splendour, at into a complete system, and Saint-Croix in particular the charge of the state, and under the superintendence | describes the Eleusinian mysteries with as much miof the magistrates; whence it follows, as a necessary nuteness as if he had been actually himself initiated. consequence, that the rites could have contained no- (Compare Warburton's Div. Legation.-Saint-Croix, thing that was grossly immoral or indecent. (Agla- Recherches sur les Mystères, &c.)-It is to be oboph., p. 116.) There does not appear to be any valid served, in conclusion, with respect to the charges of reason for supposing, as many do, that a public dis- impiety and immorality brought against the Eleusinian course on the origin of things and that of the gods, mysteries by some Fathers of the Church, that this and on other high and important matters, was de- arose from their confounding them with the Bacchic, livered by the Hierophant, whose name would rather Isiac, Mithraic, and other private mysteries, mostly imseem to be derived from his exhibiting the sacred ported from Asia, which were undoubtedly liable to things, ancient statues probably of the goddesses, that imputation. It must always be remembered, that which were kept carefully covered up, and only shown those of Eleusis were public, and celebrated by the on these solemn occasions. The delivery of a public state. (Aglaoph., p. 116, 197, 202, 1263.-Müller, discourse would, in fact, have been quite repugnant to Proleg., p. 248, seq.-Keightley's Mythology, p. 181, the usages of the Greeks in their worship of the gods; seqq.) and the evidence offered in support of this supposition .s extremely feeble. But the singing of sacred hymns, n honour of the goddess, always formed a part of the service. (Aglaoph., p. 63, 193.-Müller, Prolegom., p. 250, seq.) The ancient writers are full of the prais-that lake. (Strab., 407.) Stephanus of Byzantium rees of the Eleusinian mysteries, of the advantage of being initiated, i. e., admitted to participate in them, and of the favour of the gods in life, and the cheerful hopes in death, which were the consequence of it. Hence occasion has been taken to assert, that a system of religion little inferior to pure Christianity was taught in them. But these hopes, and this tranquillity of mind and favour of heaven, are easy to be accounted for without having recourse to so absurd a supposition. Every act performed in obedience to the will of Heaven is believed to draw down its favour on the performer. The Mussulman makes his pilgrimage to the Kaaba at Mecca, the Catholic to Loretto, Compostella, or elsewhere; and each is persuaded that, by having done so, he has secured the divine favour. (Aglaoph., p. 70, seq.) So the Greek who was initiated at Eleusis (the mysteries of which place, owing to the fame in which Athens stood, and the splendour and magnificence with which they were performed, eclipsed all others) retained ever after a lively sense of the happiness which he had enjoyed, when admitted to view-Id. ibid., 356.—Id. ibid., 474.) Some etymologists the interior of the illuminated temple, and the sacred relics which it contained, when, to his excited imagination, the very gods themselves seemed visibly to descend from their Olympian abodes, amid the solemn hymns of the officiating priests. Hence there naturally arose a persuasion, that the benign regards of the gods were bent upon him through after life; and, as man can never divest himself of the belief of his continued existence after death, a vivid hope of enjoying bliss in the life to come. It was evidently the principle already stated, of seeking to discover the causes of remarkable appearances, which gave origin to most of the ideas respecting the recondite sense of the actions ELEUSIS OF ELEUSIN, I. an ancient city of Boeotia, which stood, according to tradition, near Cope and the Lake Copais, and was, together with another ancient city, named Athenæ, mundated by the waters of ports, that when Crates drained the waters which had overspread the plains, the city of Athenæ became visible (s. v. 'Ava). Compare Müller, Gesch. Hellenisch. Stämme und Städte, vol. 1, p. 57, seqq.-II. A city of Attica, equidistant from Megara and the Piræus, and famed for the celebration of the mysteries of Ceres. According to some writers, it derived its name from a hero, whom some affirmed to be the son of Mercury, but others of Ogyges. (Pausan., 1, 38.— Compare Aristid., Rhet. Eleus., vol. 1, p. 257.) Its origin is certainly of the highest antiquity, as it ap pears to have already existed in the time of Cecrops (Strabo, 387), but we are not informed by whom, or at what period, the worship of Ceres was introduced there. Eusebius places the building of the first temple in the reign of Pandion (Chron., 2, p. 66); but, according to other authors, it is more ancient. (Clem. Alex., Strom., 1, p. 381.-Tatian, ad Græc., c. 61.) Celeus is said to have been king of Eleusis when Ceres first arrived there. (Hom., Hymn. in Cer., 96. suppose that Eleusis was so called, because Ceres, after traversing the whole world in pursuit of her daughter, came here (2ɛú0w, venio), and ended her search. Diodorus Siculus (5, 69) makes the name Eleusis to have been given this city, as a monument to posterity, that corn and the art of cultivating it were brought from abroad into Attica; or, to use the words of the historian, "because the person who brought thither the seed of corn came from foreign parts." At one period Eleusis was powerful enough to contend with Athens for the sovereignty of Attica. This was in the time of Eumolpus. The controversy was ended by a treaty, wherein it was stipulated that Eleusis should yield to the control of Athens, but that the sa- [eared vessels, with jars of oil and precious ointments. cred rites of Ceres should be celebrated at the former Last of all appeared the chief magistrate, who, though city. Ceres and Triptolemus were both worshipped not permitted at other times to touch iron, or wear here with peculiar solemnity, and here also was shown garments of any colour but white, yet appeared clad in the Rarius Campus, where Ceres was said to have purple, and, taking a water-pot out of the city chamfirst sown corn. (Pausanias, 1, 38.) Dodwell ob- ber, proceeded through the middle of the town with serves, that the soil, though arid, still produces abun-a sword in his hand, towards the sepulchres. There dant harvests (vol. 1, p. 583). The temple of Eleusis he drew water from a neighbouring spring, and washed was burned by the Persian army, in the invasion of and anointed the monuments; after which he sacriAttica (Herod., 9, 65), but was rebuilt, under the ad- ficed a bull upon a pile of wood, invoking Jupiter and ministration of Pericles, by Ictinus, the architect of Mercury, and inviting to the entertainment the souls the Parthenon. (Strabo, 395.-Plut., Vit. Periclis.) of those happy heroes who had perished in the defence Strabo says, that the mystic cell of this celebrated edi- of their country. After this, he filled a bowl with fice was capable of containing as many persons as a wine, saying, "I drink to those who lost their lives in theatre. A portico was afterward added by Deme-the defence of the liberties of Greece."-There was trius Phalereus, who employed for that purpose the also a festival of the same name observed by the Saarchitect Philo. This magnificent structure was en-mians in honour of the god of Love.-Slaves also, tirely destroyed by Alaric A.D. 396 (Eunap., Vit. when they obtained their liberty, kept a holyday, which Soph., p. 75), and has ever since remained in ruins. they called Eleutheria. Eleusis, though so considerable and important a place, ELEUTHERO-CILICES, a name given to those of the was classed among the Attic demi. (Strabo, l. c.) It Cilicians who had fied to the mountains when the belonged to the tribe Hippothoontis. (Steph. Byz., Greek settlers established themselves in that country. s. v. 'Eλevols.) Livy speaks of the citadel as being The appellation, which means "Free Cilicians," has a fortress of some strength, comprised within the sa- reference to their independent mode of life. The cred precincts of the temple (31, 25.-Compare Scy-Greeks, however, connected a fable with this. Accordlax, Periplus, p. 21); and Dodwell observes (vol. 1, p. 584), that the acropolis was elevated upon a rocky ridge, which rises to the north of the temple of Ceres.-Eleusis, now called Lessina, is an inconsiderable village, inhabited by a few Albanian Christians. (Chandler's Travels, c. 42.) The colossal statue of the Eleusinian Ceres, the work of Phidias, after having suffered many mutilations, was brought over to England by Dr. Clarke and Mr. Cripps in 1801, and now stands in the vestibule of the University Library at Cambridge. The temple itself was subsequently cleared by Sir Wm. Gell. (Cramer's Ancient Greece, vol. 2, p. 360, seqq.) ing to them, when Myrina, queen of the Amazons, was spreading her conquests over Asia Minor, the Cilicians were the only people that voluntarily surrendered to her, and hence they were allowed to retain their freedom. (Diod. Sic., 3, 55.) Xenophon also makes mention of the Cilician mountaineers (Anab., 1, 2), and of their having cut to pieces some Greek troops, a part of those in the army of Cyrus, who had lost their way. Cicero came in contact with them during his government in Cilicia, and partially reduced them under the Roman sway, but they soon after became as free and independent as ever. (Ep. ad Fam., 15, 4; ad Att., 5, 20.) ELEUTHERE, a city of Attica, on the road from ELEUTHERO-LACONES, a title conferred by Augustus Eleusis to Platea, which appears to have once belong-on a considerable part of the Laconian nation, consisted to Boeotia, but finally became included within the ing of several maritime towns, for the zeal which the limits of Attica. (Strabo, 412.) Pausanias reports inhabitants had early testified in favour of the Romans. (1, 38), that the Eleutherians were not conquered by Enfranchisement and other privileges accompanied the the Athenians, but voluntarily united themselves to title. (Strabo, 336.-Pausan., 3, 21.) that people, from their constant enmity to the Thebans. Bacchus is said to have been born in this town. (Diod. Sic., 3, 65.) This ancient site probably corresponds with that now called Gypto Castro, where modern travellers have noticed the ruins of a considerable fortress situated on a steep rock, and apparently designed to protect the pass of Citharon. (Dodwell's Tour, vol. 1, p. 283.—Cramer's Ancient Greece, vol. 2, p. 407.) ELEUTHEROPOLIS, a city of Palestine, placed by the Itin. Ant. 24 miles northeast from Ascalon, and 20 miles southwest from Jerusalem. It was founded in the third century, but by whom is uncertain. (Amm. Marcell., 23, 1.) Hence, owing to its late foundation, no mention of it occurs in Ptolemy or Josephus. In the days of Eusebius and Jerome, however, it was an important and flourishing city, and these writers estimate the distances and positions of places from this and Ælia or Jerusalem. St. Epiphanius was born here. (Sozom., 6, 32.-Compare Cellarius, Geogr. Ant., vol. 1, p. 490.) ELEUTHO, a surname of Lucina, from her coming, when invoked, to the aid of women in labour. (Pind., Ol., 6, 72.) ELEUTHERIA, a festival celebrated at Platea in honour of Jupiter Eleutherius, or the asserter of liberty, by delegates from almost all the cities of Greece. Its institution originated in this: after the victory obtained by the Grecians under Pausanias over Mardonius, the Persian general, in the vicinity of Platea, an altar and statue were erected to Jupiter Eleutherius, ELICIUS, a surname of Jupiter, worshipped on Mount who had freed the Greeks from the tyranny of the bar- Aventine. The Romans gave him this name, accordbarians. It was farther agreed upon in a general as-ing to Ovid (Fast., 3, 328), because they believed that sembly, by the advice of Aristides the Athenian, that they could, by a set form of words, draw him down deputies should be sent every fifth year from the dif- (elicere) from the sky, to inform them how to expiferent cities of Greece to celebrate the Eleutheria, or ate prodigies, &c. M. Salverte, in his curious and festival of liberty. The Platæans celebrated also an learned work on the Occult Sciences of the Ancients anniversary festival in memory of those who had lost (Des Sciences Occultes, ou Essai sur la Magie, &c., their lives in that famous battle. The celebration was Paris, 1829, vols. 8vo), takes up this subject of Juthus: at break of day a procession was made with a piter Elicius, and seeks to connect it with a knowledge trumpeter at the head, sounding a signal for battle. of the art of drawing down the electric fluid from the After him followed chariots loaded with myrrh, gar- clouds. Medals and traditions are the grounds on lands, and a black bull, and certain free young men, which he rests. "M. La Boessière," he states, " menas no signs of servility were to appear during the so- tions several medals which appear to have a reference lemnity, because they in whose honour the festival to this subject. One described by M. Duchoul reprewas instituted had died in the defence of their coun- sents the temple of Juno, the goddess of the air: "the try. They carried libations of wine and milk in large-roof which covers it is armed with pointed rods. An ELIACI, a name given to the school of philosophy established by Phædo of Elis. (Laert., 2, 106.) It was instituted after the Socratic model by Phado of Elis, and was continued by Plistanus an Elian, and afterward by Menedemus of Eretria. (Enfield's History of Philosophy, vol. 1, p. 204.) other, described and engraved by Pellerin, bears the account of Josephus (Bell. Jud., 5, 14), a forest of legend Jupiter Elicius; the god appears with the light-spikes with golden or gilt points, and very sharp, covning in his hand; beneath is a man guiding a winged ered the roof of this temple; a remarkable feature of stag: but we must observe, that the authenticity of resemblance with the temple of Juno represented on this medal is suspected. Finally, other medals cited the Roman medals. 3. That this roof communicated by Duchoul, in his work on the Religion of the Ro- with the caverns in the hill of the temple, by means mans, present the exergue; XV. Viri Sacris Faci- of metallic tubes, placed in connexion with the thick undis; and bear a fish covered with points placed on gilding that covered the whole exterior of the building. a globe or on a patera. M. la Boessière thinks, that The points of the spikes there necessarily produced the a fish or a globe, thus armed with points, was the con- effect of lightning-rods..... How are we to suppose ductor employed by Numa to withdraw from the clouds that it was only by chance they discharged so importhe electric fire. And, comparing the figure of this tant a function; that the advantage received from it had globe with that of a head covered with erect hair, he not been calculated; that the spikes were erected in gives an ingenious and plausible explanation of the such great numbers only to prevent the birds from lodgsingular dialogue between Numa and Jupiter, related ing upon and defiling the roof of the temple? Yet by Valerius Antias, and ridiculed by Arnobius (lib. 5.), this is the sole utility which the historian Josephus atprobably without its being understood by either.-The tributes to them. His ignorance is an additional proof history of the physical attainments of Numa deserves of the facility with which the higher branches of knowlparticular examination. At a period when lightning edge must be lost, so long as men, instead of forming was occasioning continual injury, Numa, instructed by them into an organized system of science, sought only the nymph Egeria, sought a method of appeasing the an empirical art of operating wonders." (Salverte, lightning (fulmen piare); that is to say, in plain lan- | vol. 2, p. 166.—Foreign Quarterly, No. 12, p. 449, guage, a way of rendering this meteor less destructive. seqq.) He succeeded in intoxicating Faunus and Picus, whose names in this place probably denote only the priests of these Etruscan divinities; he learned from them the secret of making, without any danger, the thundering Jupiter descend upon earth, and immediately put it in execution. Since that period, Jupiter Elicius, or Jupiter who is made to descend, was adored in Rome. Here the veil of the mystery is transparent: to render the lightning less injurious, to make it, without danger, descend from the bosom of the clouds: and the effect and the end are common to the beautiful discovery of Franklin, and to that religious experiment which Nu- | ma frequently repeated with success. Tullus Hostilius was less fortunate. It is related,' says Livy, that this prince, in searching the memoirs left by Numa, found among them some instructions relative to the secret sacrifices offered to Jupiter Elicius. He attempted to repeat them; but in the preparations or in the celebration he deviated from the sacred rite. . Exposed to the anger of Jupiter, evoked by a defective ceremony (sollicitati prava religione), he was struck by the lightning and burned, together with his palace' (1, 31.-Compare Plin., 2, 53.-Id., 38, 4). An ancient annalist quoted by Pliny, expresses himself in a more explicit manner, and justifies the liberty we take in departing from the sense commonly given to the sentences of Livy by his translators. Guided by the books of Numa, Tullus undertook to evoke Jupiter by the aid of the same ceremonies which his predecessors had employed. Having departed from the prescribed rite, he was struck by the lightning and perished. (Lucius Piso, ap. Plin., 28, 2.) For the words rites and ceremonies, substitute the words physical process, and we shall perceive that the fate of Tullus was that of Professor Reichmann. In 1753 this learned man was killed by the lightning, when repeating too incautiously the experiments of Franklin." (Salverte, vol. 2, p. 154.) The art thus veiled under the name of rites of Jupiter Elicius, and Zɛûç karaibárns, M. Salverte considers as having been employed by the various imitators of thunder. Going back to the age of Prometheus, it affords an explanation of the fable of Salmoneus; it was employed by Zoroaster to kindle the sacred fire (Dion Chrysost., Orat. Borysth.), and perform, in the initiation of his followers, some of the miracles, of which a traditionary belief still exists in the East. It may be inferred, that in the time of Ctesias the same art was known in India, and that the Jews were not unacquainted with its effects would appear from some remarks of Michaelis cited by M. Salverte. He remarks, "1. That there is nothing to indicate that the lightning ever struck the temple of Jerusalem during the lapse of a thousand years. 2. That, according to the ELIMEA OF ELIMIOTIS, a region of Macedonia, to the east of Stymphalia. It was at one time independent, but was afterward conquered by the kings of Macedonia, and finally included by the Romans in the fourth division of that province. (Thucyd., 2, 99.Liv., 45, 30.) Though a mountainous and barren tract, Elimea must have been a very important acquisition to the kings of Macedonia, from its situation with regard to Epirus and Thessaly, there being several passages leading directly into those provinces from Elimea. The mountains which separated Elimea from Thessaly were the Cambunii Montes of Livy (42, 53), which cross nearly at right angles the chain of Pindus to the west, and that of Olympus to the east. Ptolemy has assigned to the Elimiota a maritime situation on the coast of Illyria, which cannot be correct (p. 81), but elsewhere he places them in the interior of Macedonia (p. 83), and writes the name Elymiota. According to Stephanus of Byzantium, there was a town named Elimea or Elimeum, which tradition reported to have been founded by Elymas, a Tyrrhenian chief (s. v. 'Ehiμɛía). Ptolemy calls it Elyma. Livy probably alludes to this city in his account of the expedition undertaken by Perseus against Stratus, when that prince assembled his forces and reviewed them at Elymea (43, 21). This capital of Elimiotis stood, perhaps, on the Haliacmon, not far from Greuno. (Cramer's Ancient Greece, vol. 1, p. 200, seqq.) ELIS, I. a district of the Peloponnesus, lying west of Arcadia. At the period of the Peloponnesian war, the name of Elis was applied to the whole of that northwestern portion of the peninsula situated between the rivers Larissus and Neda, which served to separate it from Achaia and Messenia. (Strabo, 336.) But in earlier times, this tract of country was divided into several districts or principalities, each occupied by a separate clan or people. Of these the Caucones were probably the most ancient, and also the most widely disseminated, since we find them occupying both extremities of the province, and extending even into Achaia. (Strabo, 342.) Strabo affirms, that, according to some authors, the whole of Elis once bore the name of Cauconia. Next to these were the Epei, who are placed by Homer (Od., 15, 296) in the northern part of the province, and next to Achaia. Pausanias, who seems to have regarded them as indigenous, derives their name from Epeus, son of Endymion, one |