child, at the rate before mentioned. Pliny even, the panegyrist of Trajan, founded from his own property pensions for the free-born children of poor parents; a circumstance which he does not forget to mention in his letters, and the same thing is confirmed by an inscription still extant.* Antoninus Pius made a similar establishment for poor girls, which after his consort were called puella Faustiniana. The emperor Antoninus Philosophus did the same thing; and from the name of the empress the girls were called Faustiniana, but by way of distinction novæ puellæ Faustiniana.‡ Alexander Severus formed an institution for the education of boys and girls, whom he caused to be named from his mother mammæani and mammaanæ.§ In regard to the manner in which these establishments were managed, we are entirely ignorant. It is known only, that in each of the provinces into which Italy was divided, there was a public functionary of some rank, with the title procurator ad alimenta, to whom, in all probability, the inspection of them was intrusted. That this was an honourable office is proved by the information which professor Hegewisch has quoted. It was held by the emperor Pertinax when a young man, in the towns • Plin. Epist. i. 8. 10. p. 30: and vii. 18. p. 515. Gruteri Inscript. p. MXXVIII. n. 5. + Capitolin. cap. 8. Capitolin. cap. 26. § Lamprid. cap. 57. VOL. IV. 2 H and villages on the Via Ancilia, and in his old age at Rome itself.* It was held also by Didius Julianus before he became emperor, after he had been prætor and consul, that is, enjoyed the highest offices next to the imperial dignity, and after he had been governor of Germany. On ancient monuments erected to the memory of persons of distinction, by their children, relations, or friends, it is mentioned, that, besides filling other places of honour, they had been procuratores ad alimenta in certain districts there named. These are the oldest instances, with which I am at present acquainted, of institutions for the benefit of poor children and orphans. Orphan houses, properly so called, in which the children were educated together, I find mentioned for the first time, under the name of orphanotrophium, in the laws of the emperor Justinian. At later periods they occur frequently in the decrees of the different councils, such as that of Chalcedon in the fifth century. At the court of Byzantium the office of inspector of orphans, orphanotrophi, was so honourable and important, that it was filled by a brother of the emperor Michael IV (Paphlago) in the beginning of the eleventh century. But • Elian. Spartian. cap, 1. p. 574. ↑ Capitolin. cap. 2. p. 532; and cap. 4. p. 537. Gruteri Inscription. ccccxli. 1; and cccclviii. 7. § Canon viii. Chalced. in Balsamonis Collectio. p. 332. Zonaras in the Life of that Emperor. Histor. Augusta. Lugduni 1594. 8vo. iv. p. 798. under the latter emperors this place was entirely suppressed.* At present, orphan houses have been abolished since it has been shown, by many years' experience, that the children cannot be educated in them healthy and at a sufficiently cheap rate. The children are placed out to be boarded and educated by individuals, under the inspection of those who manage every thing relating to the poor. INFIRMARIES. HOSPITALS FOR INVALIDS. FIELD LAZARETTOS. By the preceding article I am induced to give some information in regard to the history of infirmaries. To offer any thing complete on this subject, it would be necessary to enter also into the history of inns established for the use of pilgrims and strangers, which in general were combined with them, and likewise into that of the different orders instituted for the like purpose, and of taverns which arose at a later period. It is certain that ancient Rome, though a magnificent city, had no houses into which sick persons * Codinus, who lived in the 15th century, says: Oppavorpopos ny μεν φροντίζων και επιμελούμενος παλαι των ορφανών, νυν δε ουδαμως κεκτηται τινα inspera. Orphanotrophus quidem olim curabat et observabat orphanos, nunc vero nullum prorsus ejus officium est. were admitted in order to be taken care of and cured. Diseased people, however, were carried to the temple of Esculapius, but for a very different purpose. They waited there for a cure, as some Christian believers still do in churches which contain wonder-working images; but no preparations were made there for their accommodation. Those numerous benevolent institutions for the accommodation of travellers, the indigent, and the sick, which do so much honour to modern times, were first introduced by Christianity. Bodin,* who could not deny this service, endeavoured to lessen it, by asserting that, on the introduction of Christianity, freedom was given to many slaves, who possessed nothing else; and who, having learned no trade or handicraft by which they could gain a living, became so burdensome to the state, that the clergy were obliged to devise some means to remove from the public view, and to provide with the necessary support, these unfortunate beings, abandoned by all mankind, whose increasing number was asserted by unbelievers to be an effect of the Christian religion. In this representation, however, there is some truth. It indeed cannot be denied that our religion, as it requires humanity and compassion, though the intolerance it occasions converts the severest cruelties into good works, procures to beggars ⚫ J. Bodini de republica libri vi. lib. 1. cap. 5. according to the Franck fort edition 1594. 8vo. p. 61. more indulgence and respect than they in general deserve, and thereby causes a continual increase of their number. But it is to be observed that Bodin, notwithstanding his acuteness and great learning, often suffers himself to be led away by the effects of his innate Jewish hatred to the Christians; and he readily embraces every opportunity of exalting his paternal religion, the Jewish, and depreciating the Christian, by which he obtained riches and honour. The enemies of Christianity, however, during the first years of our æra, could not but observe the numerous means for alleviating human misfortunes which were introduced by the new religion. It was galling to the emperor Julian to acknowledge this superiority; and in order to banish it, he caused his priests to provide for the poor, and to establish for them inns (Xenodochia), into which they could be received; and he assigned to them the funds necessary for that purpose. Into these were admitted not only persons of his own religion but of every other, in imitation of the Christians, who, besides supporting their own poor, maintained those of the pagans also. How much he interested himself to weaken this mean, by which the impious Galilæans procured respect, love, and attachment, may be seen by an oration wherein he inculcated the Christian mo * Οι δυσσεβείς Γαλιλαίοι. * |