Samuel

wore an ephod at; Shiloh before the ark was lost (1 Sam. ii, 18), and it was a regular _ symbol at any shrine yet earlier (Judges viii, 27; xvii, 5; xviii, 14). _ Hindus and Buddhists still po e a talismanic breastplate, in the _ Nava-Ratna or “nine gems” (see Sir G. Bird wood, Journal of Socy. of Arts, 18th March 1887).: Epidauros. One of the earliest religious centres of the Pelopon nésos, called “holy Epidauros.” It was said to have been founded by Karians from Asia Minor, and was as old as Argos, Mukéné, and Tiruns, if not older. Jonians, and Dorians, followed the Karians; but the city fell, with others of Argolis, in the 6th century B.C.; though its sanctuaries—especially that of Asklépios some 5 miles inland—were still wealthy and venerated in the 2nd century B.C.; and famous for medical cures, even after they had been robbed by _ foreigners, in our Ist century. The sacred way at this site (now the village Pidavro) led west from the port to the shrine of Asklépios in the plain enclosed by surrounding mountains. The god was said to have been suckled by a goat like Zeus, The shrines of Apollo and ' Artemis stood on the hills. The shrine of Asklépios was of white ' marble, and circular—the “ Labyrinthik Tholos,’ in which he sat on a throne, staff in hand, resting his left on a serpent, with a dog at his feet. There were temples also of Dioniisos, Athéné, Héré, Artemis, and Aphrodité, and of Apollo Aiguptios, indicating Egyptian influence. In the shrine of Asklépios none might be born, or die; but rooms for the sick were provided hard by. A subterranean pa age still leads from a hole in the ruined walls, connected perhaps with an oracle (see Academy, 14th Aug. 1886). Epikouros. Epicureans. Epikouros was born (342-341 B.C.) at Samos, and began life as a poor boy studying philosophic _ discipline. He was in Athens for four years from the age of 14, and at the time when Xenokratés was teaching in the Akademy. His father was a petty “klerikos,” or scribe, at Kolophon, on the Ionian coast, where Epikouros next joined him, and read the works of Démokritos of Abdera (see Démokritos). He mastered the atomic theory of this philosopher, and was amazed at the ignorance of A then i an teachers. In 306 Bc. he was settled in a small garden in Athens, which he watered for a livelihood. Diogenes Laertius says that he was “a man of simple, pure, and temperate habits, a kind friend, and a patriotic citizen”; but one who avoided politics and devoted himself to philosophy, with the object of showing his fellows how to lead a cheerful independent life. He was an invalid for many years, bearing his sufferings with courage and patience, and showing an affectionate character. Yet few great minds have been as much misunderstood, or maligned, in spite of his voluminous writings. His doctrine of the pursuit of happine as our chief aim—of the greatest happine , for the largest number, and for all time—required to be carefully handled, being as hard to define as Plato’s god. 83