SUPPLĬCĀTĬO, a solemn thanksgiving or supplication to the gods,
decreed by the senate, when all the temples were opened, and the
statues of the gods frequently placed in public upon couches
(_pulvinaria_), to which the people offered up their thanksgivings
and prayers. [LECTISTERNIUM.] A _supplicatio_ was decreed for two
different reasons. 1. As a thanksgiving, when a great victory had
been gained: it was usually decreed as soon as official intelligence
of the victory had been received by a letter from the general
in command. The number of days during which it was to last was
proportioned to the importance of the victory. Sometimes it was
decreed for only one day, but more commonly for three or five days. A
supplication of ten days was first decreed in honour of Pompey at the
conclusion of the war with Mithridates, and one of fifteen days after
the victory over the Belgae by Caesar, an honour which had never been
granted to any one before. Subsequently a supplicatio of twenty days
was decreed after his conquest of Vercingetorix. A supplicatio was
usually regarded as a prelude to a triumph, but it was not always
followed by one. This honour was conferred upon Cicero on account
of his suppression of the conspiracy of Catiline, which had never
been decreed to any one before in a civil capacity (_togatus_).--2.
A _supplicatio_, a solemn supplication and humiliation, was also
decreed in times of public danger and distress, and on account of
prodigies, to avert the anger of the gods.
SȲCŎPHANTĒS (συκοφάντης). At an early period in Attic history a law
was made prohibiting the exportation of figs. Whether it was made
in a time of dearth, or through the foolish policy of preserving to
the natives the most valuable of their productions, we cannot say.
It appears, however, that the law continued in force long after the
cause of its enactment, or the general belief of its utility, had
ceased to exist; and Attic fig-growers exported their fruit in
spite of prohibitions and penalties. To inform against a man for
so doing was considered harsh and vexatious; as all people are apt
to think that obsolete statutes may be infringed with impunity.
Hence the term συκοφαντεῖν, which originally signified _to lay an
information against another for exporting figs_, came to be applied
to all ill-natured, malicious, groundless, and vexatious accusations.
_Sycophantes_ in the time of Aristophanes and Demosthenes designated
a person of a peculiar class, not capable of being described by any
single word in our language, but well understood and appreciated by
an Athenian. He had not much in common with our _sycophant_, but was
a happy compound of the _common barrator, informer, pettifogger,
busybody, rogue, liar, and slanderer_. The Athenian law permitted
any citizen (τὸν βουλόμενον) to give information against public
offenders, and prosecute them in courts of justice. It was the
policy of the legislator to encourage the detection of crime, and
a reward (such as half the penalty) was frequently given to the
successful accuser. Such a power, with such a temptation, was likely
to be abused, unless checked by the force of public opinion, or the
vigilance of the judicial tribunals. Unfortunately, the character
of the Athenian democracy and the temper of the judges furnished
additional incentives to the informer. Eminent statesmen, orators,
generals, magistrates, and all persons of wealth and influence
were regarded with jealousy by the people. The more causes came
into court, the more fees accrued to the judges, and fines and
confiscations enriched the public treasury. The prosecutor therefore
in public causes, as well as the plaintiff in civil, was looked
on with a more favourable eye than the defendant, and the chances
of success made the employment a lucrative one. It was not always
necessary to go to trial, or even to commence legal proceedings. The
timid defendant was glad to compromise the cause, and the conscious
delinquent to avert the threat of a prosecution, by paying a sum of
money to his opponent. Thriving informers found it not very difficult
to procure witnesses, and the profits were divided between them.
SȲLAE (σῦλαι). When a Greek state, or any of its members, had
received an injury or insult from some other state or some of its
members, and the former was unwilling, or not in a condition, to
declare open war, it was not unusual to give a commission, or grant
public authority to individuals to make reprisals. This was called
σύλας, or σῦλα, διδόναι. This ancient practice may be compared with
the modern one of granting letters of marque and reprisal.
SYLLOGEIS (συλλογεῖς), usually called Συλλογεῖς τοῦ δήμου, or the
Collectors of the People, were special commissioners at Athens, who
made out a list of the property of the oligarchs previously to its
confiscation.
SYMBOLAEON, SỸNALLAGMA, SYNTHĒCĒ (συμβόλαιον, συνάλλαγμα, συνθήκη),
are all words used to signify a contract, but are distinguishable
from one another. Συμβόλαιον is used of contracts and bargains between
private persons, and peculiarly of loans of money. Thus, συμβαλεῖν
εἰς ἀνδράποδον is, to lend upon the security of a slave. Συνάλλαγμα
signifies any matter negotiated or transacted between two or more
persons, whether a contract or anything else. Συνθήκη is used of
more solemn and important contracts, not only of those made between
private individuals, but also of treaties and conventions between
kings and states.
SYMPŎSĬUM (συμπόσιον, _comissatio_, _convivium_), a drinking-party.
The _symposium_ must be distinguished from the _deipnon_ (δεῖπνον),
for though drinking almost always followed a dinner-party, yet
the former was regarded as entirely distinct from the latter, was
regulated by different customs, and frequently received the addition
of many guests, who were not present at the dinner. For the Greeks
did not usually drink at their dinner, and it was not till the
conclusion of the meal that wine was introduced. Symposia were very
frequent at Athens. Their enjoyment was heightened by agreeable
conversation, by the introduction of music and dancing, and by games
and amusements of various kinds: sometimes, too, philosophical
subjects were discussed at them. The symposia of Plato and Xenophon
give us a lively idea of such entertainments at Athens. The name
itself shows, that the enjoyment of drinking was the main object of
the symposia: wine from the juice of the grape (οἴνος ἀμπέλινος)
was the only drink partaken of by the Greeks, with the exception
of water. The wine was almost invariably mixed with water, and
to drink it unmixed (ἄκρατον) was considered a characteristic of
barbarians. The mixture was made in a large vessel called the CRATER,
from which it was conveyed into the drinking-cups. The guests at a
symposium reclined on couches, and were crowned with garlands of
flowers. A master of the revels (ἄρχων τῆς πόσεως, συμποσίαρχος,
or βασιλεύς) was usually chosen to conduct the symposium, whose
commands the whole company had to obey, and who regulated the whole
order of the entertainment, proposed the amusements, &c. The same
practice prevailed among the Romans, and their symposiarch was
called _Magister_, or _Rex Convivii_, or the _Arbiter Bibendi_.
The choice was generally determined by the throwing of astragali
or tali. The proportion in which the wine and water were mixed was
fixed by him, and also how much each of the company was to drink,
for it was not usually left to the option of each of the company
to drink as much or as little as he pleased. The cups were always
carried round from right to left (ἐπὶ δεξιά), and the same order
was observed in the conversation, and in everything that took place
in the entertainment. The company frequently drank to the health
of one another, and each did it especially to the one to whom he
handed the same cup. Respecting the games and amusements by which
the symposia were enlivened, it is unnecessary to say much here,
as most of them are described in separate articles in this work.
Enigmas or riddles (αἰνίγματα or γρῖφοι) were among the most usual and
favourite modes of diversion. Each of the company proposed one in
turn to his right-hand neighbour; if he solved it, he was rewarded
with a crown, a garland, a cake, or something of a similar kind, and
sometimes with a kiss; if he failed, he had to drink a cup of unmixed
wine, or of wine mixed with salt water, at one draught. The cottabos
was also another favourite game at symposia, and was played at in
various ways. [COTTABUS.] Representations of symposia are very common
on ancient vases. Two guests usually reclined on each couch (κλίνη),
as is explained on p. 95, but sometimes there were five persons on
one couch. A drinking-party among the Romans was sometimes called
_convivium_, but the word _comissatio_ more nearly corresponds to the
Greek symposium. [COMISSATIO.] The Romans, however, usually drank
during their dinner (_coena_), which they frequently prolonged during
many hours, in the later times of the republic and under the empire.
Their customs connected with drinking differed little from those of
the Greeks, and have been incidentally noticed above.
[Illustration: Symposium (From a Painting on a Vase.)]
SYNDĬCUS (σύνδικος), _an advocate_, is frequently used as synonymous
with the word _synegorus_ (συνήγορος), to denote any one who pleads
the cause of another, whether in a court of justice or elsewhere,
but was peculiarly applied to those orators who were sent by the
state to plead the cause of their countrymen before a foreign
tribunal. Aeschines, for example, was appointed to plead before
the Amphictyonic council on the subject of the Delian temple; but
a certain discovery having been made, not very creditable to his
patriotism, the court of Arciopagus took upon themselves to remove
him, and appoint Hyperides in his stead. There were other _syndici_,
who acted rather as magistrates or judges than as advocates, though
they probably derived their name from the circumstance of their
being appointed to protect the interests of the state. These were
extraordinary functionaries, created from time to time to exercise a
jurisdiction in disputes concerning confiscated property.
SỸNĔDRI (σύνεδροι), a name given to the members of any council,
or any body of men who sat together to consult or deliberate. The
congress of Greeks at Salamis is called συνέδριον. Frequent reference
is made to the general assembly of the Greeks, τὸ κοινὸν τῶν Ἑλλήνων
συνέδριον, at Corinth, Thermopylae, or elsewhere. The congress of
the states belonging to the new Athenian alliance, formed after B.C.
377, was called συνέδριον, and the deputies σύνεδροι, and the sums
furnished by the allies συντάξεις, in order to avoid the old and
hateful name of φόρος or tribute. The name of συνέδριον was given
at Athens to any magisterial or official body, as to the court of
Areiopagus, or to the place where they transacted business, their
board or council-room.
SỸNĒGŎRUS (συνήγορος). In causes of importance, wherein the state was
materially interested, more especially in those which were brought
before the court upon an εἰσαγγελία, it was usual to appoint public
advocates (called συνήγοροι, σύνδικοι, or κατήγοροι) to manage the
prosecution. In ordinary cases however the accuser or prosecutor
(κατήγορος) was a distinct person from the συνήγορος, who acted
only as auxiliary to him. It might be, indeed, that the συνήγορος
performed the most important part at the trial, or it might be that
he performed a subordinate part, making only a short speech in
support of the prosecution, which was called ἐπίλογος. But however
this might be, he was in point of law an auxiliary only, and was
neither entitled to a share of the reward (if any) given by the law
to a successful accuser, nor liable, on the other hand, to a penalty
of a thousand drachms, or the ἀτιμία consequent upon a failure to
get a fifth part of the votes. The fee of a drachm (τὸ συνηγορικόν)
mentioned by Aristophanes was probably the sum paid to the public
advocate whenever he was employed on behalf of the state. There
appears to have been (at least at one period) a regular appointment
of συνήγοροι, ten in number. For what purpose they were appointed, is
a matter about which we have no certain information: but it is not
unreasonable to suppose that these ten συνήγοροι were no other than
the public advocates who were employed to conduct state prosecutions.
SYNGRĂPHĒ (συγγραφή), signifies a written contract: whereas συνθήκη
and συμβόλαιον do not necessarily import that the contract is in
writing; and ὁμολογία is, strictly speaking, a verbal agreement. At
Athens important contracts were usually reduced to writing; such as
leases (μισθώσεις), loans of money, and all executory agreements,
where certain conditions were to be performed. The whole was
contained in a little tablet of wax or wood (βιβλίον or γραμματεῖον,
sometimes double, δίπτυχον), which was sealed, and deposited with
some third person, mutually agreed on between the parties.
SỸNOIKĬA (συνοίκια).--(1) A festival celebrated every year at Athens
on the 16th of Hecatombaeon in honour of Athena. It was believed to
have been instituted by Theseus to commemorate the concentration of
the government of the various towns of Attica at Athens.--(2) A house
adapted to hold several families, a lodging-house, _insula_, as the
Romans would say. The lodging-houses were let mostly to foreigners
who came to Athens on business, and especially to the μέτοικοι, whom
the law did not allow to acquire real property, and who therefore
could not purchase houses of their own. The rent was commonly paid
by the month. Lodging-houses were frequently taken on speculation
by persons called ναύκληροι or σταθμοῦχοι, who made a profit by
underletting them.
SYNTHĔSIS, a garment frequently worn at dinner, and sometimes also on
other occasions. As it was inconvenient to wear the toga at table,
on account of its many folds, it was customary to have dresses
especially appropriated to this purpose, called _vestes coenatoriae_,
or _coenatoria_, _accubitoria_, or _syntheses_. The synthesis
appears to have been a kind of tunic, an _indumentum_ rather than an
_amictus_. [AMICTUS.] That it was, however, an easy and comfortable
kind of dress, as we should say, seems to be evident from its use at
table above mentioned, and also from its being worn by all classes at
the SATURNALIA, a season of universal relaxation and enjoyment. More
than this respecting its form we cannot say; it was usually dyed with
some colour, and was not white, like the toga.
SȲRINX (σύριγξ), the Pan’s pipe, or Pandean pipe, was the appropriate
musical instrument of the Arcadian and other Grecian shepherds, and
was regarded by them as the invention of Pan, their tutelary god.
When the Roman poets had occasion to mention it, they called it
_fistula_. It was formed in general of seven hollow stems of cane or
reed, fitted together by means of wax, having been previously cut
to the proper lengths, and adjusted so as to form an octave; but
sometimes nine were admitted, giving an equal number of notes. A
syrinx of eight reeds is represented on p. 278.
[Illustration: Pan with a Syrinx. (Mus. Worsleyanum, pl. 9.)]
SYRMA (σύρμα), which properly means that which is drawn or dragged
(from σύρω), is applied to a dress with a train. It was more
especially the name of the dress worn by the tragic actors, which had
a train to it trailing upon the ground. Hence we find _syrma_ used
metaphorically for tragedy itself.
SYSSĪTĬA (συσσίτια). The custom of taking the principal meal of the
day in public prevailed extensively amongst the Greeks from very
early ages, but more particularly in Crete and at Sparta. The Cretan
name for the syssitia was _Andreia_ (ἀνδρεῖα), the singular of which
is used to denote the building or public hall where they were given.
This title affords of itself a sufficient indication that they were
confined to men and youths only. All the adult citizens partook of
the public meals amongst the Cretans, and were divided into companies
or “messes,” called _hetaeriae_ (ἑταιρίαι), or sometimes _andreia_.
The syssitia of the Cretans were distinguished by simplicity and
temperance. They always _sat_ at their tables, even in later times,
when the custom of reclining had been introduced at Sparta. In most
of the Cretan cities, the expenses of the syssitia were defrayed
out of the revenues of the public lands, and the tribute paid by
the perioeci, the money arising from which was applied partly to
the service of the gods, and partly to the maintenance of all the
citizens, both male and female; so that in this respect there might
be no difference between the rich and the poor. The Spartan syssitia
were in the main so similar to those of Crete, that one was said to
be borrowed from the other. They differed from the Cretan in the
following respects. The expenses of the tables at Sparta were not
defrayed out of the public revenues, but every head of a family was
obliged to contribute a certain portion at his own cost and charge;
those who were not able to do so were excluded from the public
tables. The guests were divided into companies, generally of fifteen
persons each, and all vacancies were filled up by ballot, in which
unanimous consent was indispensable for election. No persons, not
even the kings, were excused from attendance at the public tables,
except for some satisfactory reason, as when engaged in a sacrifice,
or a chase, in which latter case the individual was required to send
a present to his table. Each person was supplied with a cup of mixed
wine, which was filled again when required: but drinking to excess
was prohibited at Sparta as well as in Crete. The repast was of a
plain and simple character, and the contribution of each member of
a mess (φειδίτης) was settled by law. The principal dish was the
black broth (μέλας ζωμός), with pork. Moreover, the entertainment
was enlivened by cheerful conversation, though on public matters.
Singing also was frequently introduced. The arrangements were under
the superintendence of the polemarchs.
TĂBELLA, _dim._ of TĂBŬLA, a billet or tablet, with which each
citizen and judex voted in the comitia and courts of justice. For
details see pp. 107, 236.
TĂBELLĀRĬUS, a letter-carrier. As the Romans had no public post,
they were obliged to employ special messengers, who were called
_tabellarii_, to convey their letters (_tabellae_, _literae_), when
they had not an opportunity of sending them otherwise.