Still, even in Attica, the yoke of bondage was a heavy yoke, the law itself, in other matters, drawing distinctions between freemen and slaves doubly galling because palpably unnecessary. Legally, for example, they were not allowed to wear long hair,[74] or a garment with two sleeves,[75] to drink wine, save at the festival of Pithœgia on the first day of the month Anthesterion; to anoint themselves as in the gymnasia, to be present at the procession in honour of the Eumenides, or in the case of females to enter the temple of Demeter during the celebration of the Thesmophoria.[76] A similar spirit pervaded the servile code in other parts of Greece. Thus, in the island of Cos they were prohibited from joining in the sacrifices to Hera, and from tasting the victims. They were, likewise, forbidden to be present when offerings were presented to the Manes of Phorbas. But from the very words of the law which authorised the temple wardens to exclude them on these occasions, it is clear that on all others they might freely enter.[77] At Athens, with the exceptions above mentioned, every temple in the city appears to have been open to them. Occasionally, moreover, certain of their number were selected to accompany their masters to consult the oracle at Delphi, when even they were permitted, like free citizens, to wear crowns upon their heads, which, for the time conferred upon them exemption from blows or stripes.[78] Among their more serious grievances, was their liability to personal chastisement, which, besides being inflicted as our punishment of the treadmill, or whipping,[79] at the carts’-tail, by an order of the magistrates,[80] was too much left to the discretion of their owners, whose mercies in many cases would be none of the most tender. In time of war, however, this planter’s luxury could not be enjoyed,[81] since the flogged slaves might go over to the enemy, as sometimes happened.[82] They are said, besides, to have worked the mines in fetters; probably, however, only in consequence of the revolt described by Posidonios, in which they slew the overseers of the mines, and taking possession of the acropolis of Sunium,[83] laid waste for a considerable time the whole of the adjacent districts. This took place simultaneously with the second insurrection of the slaves in Sicily (there was, perhaps, an understanding between them) in the quelling of which nearly a million of their number were destroyed.[84] Other grievances they endured, which will be noticed as we proceed; but in addition to those that actually existed, a learned modern writer has imagined another, which, in his opinion, reduces their condition beneath that of the Helots. “Nearly all the ties of family were broken,” he says, “among the slaves of Athens;” and further explaining himself in a note remarks, that the marriage of slaves was there an uncommon event.[85] We find, however, from contemporary writers, that except in