Smith, William: A smaller dictionary of Greek and Roman antiquities (London, 1871)

TEMPLUM.

3GG

TEMPLUM.

to mean any payment in the nature of a tax
or duty. The words arc connected with
zahlen in German, and the old sense of tale
in English, and the modern word toll. Though
tc'Ao; may signify any payment in the nature
of a tax or duty, it is more commonly used of
the ordinary taxes, as customs, &c. 'IcroTeAeia
signifies the right of being taxed on the same
footing, and having other privileges, the same
as the citizens ; a right sometimes granted to
resident aliens. 'AreAeia signifies an exemption
from taxes, or other duties and services ; an
honour very rarely granted by the Athenians.
As to the farming of the taxes, see Telones.

TEMPLUM is the same word as the Greek
Temenos (reficros, from Te'uvio, to cut off) ; for
templum was any place which was circum-
scribed and separated by the augurs from the
rest of the land by a certain solemn formula.
The technical terms for this act of the augurs
are liberare and effari, and hence a templum
itself is a lucus libcratus ct effutus. A place
thus set apart and hallowed by the augurs
was always intended to serve religious pur-
poses, but chiefly for taking the auguries.
The place in the heavens within which the
observations were to be made was likewise
called templum, as it was marked out and
separated from the rest by the staff of the
augur. When the augur had defined the
templum within which he intended to make
his observations, he fixed his tent in it (taber-
naculum caper e), and this tent was likewise
called templum, or, more accurately, templum
minus. The place chosen for a templum was
generally an eminence, and in the city it was
the an, where the fixing of a tent does ntit
appear to have been necessary, because here
a place called auyuraculum was once for all
consecrated for this purpose. Besides this
meaning of the word templum in the language
of the augurs, it also had that of a temple
in the common acceptation. In this case,
however, the sacred precinct within which a
temple was built, was always a locus liberatus
et effatus by the augurs, that is, a templum or
a fanum ; the consecration was completed by
the pontiffs, and not until inauguration and
consecration had taken place, could sacra be
performed or meetings of the senate be held
in it. It was necessary then for a temple to
be sanctioned by the gods, whose will was
ascertained by the augurs, and to be conse-
crated or dedicated by the will of man (pon-
tiffs.) Where the sanction of the gods had
not been obtained, and where the mere act of
man had consecrated a place to the gods, such
a place was only a sacrum, sacrarium, or
sacellum. The ceremony performed by the
augurs was essential to a temple, as the con-
secration by the pontiffs took place also in

other sanctuaries which were not templa, bul
mere sacra or aedes sacrae. Thus the sanc-
tuary of Vesta was not a templum, but an
aedes sacra, and the various curiae (Ilostilia,
Pompeia, Julia) required to be made templa
by the augurs before senatusconsulta could be
made in them. It is impossible to determine
with certainty in what respects a templum
differed from a delubrum.—Temples appear to
have existed in Greece from the earliest
times. They were separated from the pro-
fane land around them (to77os /3e'|3>)Ao; or to.
pdpr)\a), because every one was allowed to
walk in the latter. This separation was in
early times indicated by very simple means,
such as a string or a rope. Subsequently,
however, they were surrounded by more effi-
cient fences, or even by a wall (epxos, irepifio-
Aos). The whole space enclosed in such a
7repi'/3oAos was called re^vo^, or sometimes
iepov ■ and contained, besides the temple
itself, other sacred buildings, and sacred
ground planted with groves, &c. "Within
the precincts of the sacred enclosure no
dead were generally allowed to be buried,
though there were some exceptions to this
rule, and we have instances of persons being
buried in or at least near certain temples.
The religious laws of the island of Delos did
not allow any corpses to be buried within the
whole extent of the island, and when this
law had been violated, a part of the island
was first purified by Pisistratus, and subse-
quently the whole island by the Athenian
people. The temple itself was called va.6% or
pews, and at its entrance fonts (n-epippai/njpta)
were generally placed, that those who entered
the sanctuary to pray or to offer sacrifices
might first purify themselves. The act of
consecration, by which a temple was dedi-
cated to a god, was called 'L&ovais. The cha-
racter of the early Greek temples was dark,
and mysterious, for they had no windows,
and they received light only through the
door, which was very large, or from lamps
burning in them. Architecture in the con-
struction of magnificent temples, however,
made great progress even at an earlier time
than either painting or statuary, and long
before the Persian wars we hear of temples of
extraordinary grandeur and beauty. All
temples were built either in an oblong or
round form, and were mostly adorned with
columns. Those of an oblong form had
columns either in the front alone, in the fore
and back fronts, or on all the four sides.
Respecting the original use of these porticoes
see Porticus. The friezes and metopes were
adorned with various sculptures, and no ex-
pense was spared in embellishing the abodes
of the gods. The light, which was formerly