1. Question 1. Who are they at Epidaurus called Κονίποδες and Ἄρτυνοι? Solution. The managers of the affairs of the commonwealth were one hundred and eighty men; out of these they elected senators, which they called ἄρτυνοι. The most part of the common people were conversant in husbandry; these they called κονίποδες, because (as may be supposed) they were known by their dirty feet when they came into the city.
1. τινες οἱ ἐν Ἐπιδαύρῳ κονίποδες καὶ ἄρτυνοι; οἱ μὲν τὸ πολίτευμα … ὀγδοήκοντα καὶ ἑκατὸν ἄνδρες ἦσαν· ἐκ δὲ τούτων ᾑροῦντο βουλευτάς, οὓς ἀρτύνους ἐκάλουν. τοῦ δὲ δήμου τὸ πλεῖστον ἐν ἀγρῷ διέτριβεν· ἐκαλοῦντο δὲ κονίποδες, ὡς συμβαλεῖν ἔστιν ἀπὸ τῶν ποδῶν γνωριζόμενοι κεκονιμένων, ὁπότε κατέλθοιεν εἰς τὴν πόλιν.
2. Question 2. What woman was that among the Cumans called Onobatis? Solution. This was one of the women taken in adultery, which they brought into the market-place, and set her upon a certain stone to be seen of all; from thence they took her and set her on ass-back, and led her round about the city, and afterwards set her up again upon the stone; the rest of her life she led under disgrace. Her they called Onobatis (the woman that rode upon an ass); hence they abominated the stone as unclean. There was also a certain magistrate among them, called Phylactes (a conservator); he that had this office kept the prison for the rest of his time; but at the nocturnal convention of the senators he came into the council, and laying hands on the kings led them forth, and detained them in custody until the senate had determined concerning them, by a vote given in private, whether they had acted unrighteously or not.
2. τίς ἡ παρὰ Κυμαίοις ὀνοβάτις; τῶν γυναικῶν τὴν ἐπὶ μοιχείᾳ ληφθεῖσαν ἀγαγόντες εἰς ἀγορὰν ἐπὶ λίθου τινὸς ἐμφανῆ πᾶσι καθίστασαν· εἶθʼ οὕτως ἀνεβίβαζον ἐπʼ ὄνον, καὶ τὴν πόλιν κύκλῳ περιαχθεῖσαν ἔδει πάλιν ἐπὶ τὸν αὐτὸν λίθον καταστῆναι καὶ τὸ λοιπὸν ἄτιμον διατελεῖν, ὀνοβάτιν προσαγορευομένην. τὸν δὲ λίθον ἀπὸ τούτου καθαρὸν οὐ νομίζοντες ἀφωσιοῦντο. ἦν δὲ καὶ φυλάκτου τις ἀρχὴ παρʼ αὐτοῖς· ὁ δὲ ταύτην ἔχων τὸν μὲν ἄλλον χρόνον ἐτήρει τὸ δεσμωτήριον, εἰς δὲ τὴν βουλὴν ἐν τῷ νυκτερινῷ συλλόγῳ παριὼν ἐξῆγε τοὺς βασιλεῖς τῆς χειρὸς καὶ κατεῖχε, μέχρι περὶ αὐτῶν ἡ βουλὴ διαγνοίη, πότερον ἀδικοῦσιν ἢ οὔ, κρύβδην φέρουσα τὴν ψῆφον.
3. Question 3. Who is the Ὑπεκκαύστρια among the Solenses? Solution. They call the she-priest of Minerva so, because she offers certain sacrifices and oblations for the averting of impending calamities.
3. τίς παρὰ Σόλοις ἡ ὑπεκκαύστρια; τὴν τῆς Ἀθηνᾶς ἱέρειαν οὕτω καλοῦσιν, ὅτι ποιεῖταί τινας θυσίας καὶ ἱερουργίας ἀποτροπαίους.
4. Question 4. Who are the Ἀμήμονες among the Cnidians, and who is the Ἀφεστήρ? Solution. The sixty select men chosen from among the nobles, whom they used as overseers and principal counsellors for life in matters of greatest concern, they called Amnemones (as a man may suppose) because they were not accountable to any for what they did, or verily (in my opinion) rather because they were men carrying much business in their memories. And he that put questions to vote was called Aphester.
4. τίνες ἐν Κνίδῳ οἱ ἀμνήμονες καὶ τίς ὁ ἀφεστήρ; ἑξήκοντα προκρίτοις ἀνδράσιν ἐκ τῶν ἀρίστων οἷον ἐπισκόποις ἐχρῶντο διὰ βίου καὶ προβούλοις τῶν μεγίστων ἐκαλοῦντο δʼ ἀμνήμονες ὡς ἄν τις εἰκάσειε διὰ τὸ ἀνυπεύθυνον, εἰ μὴ νὴ Δία πολυμνήμονές τινες ὄντες. ὁ δὲ τὰς γνώμας ἐρωτῶν ἀφεστήρ τίνες οἱ παρʼ Ἀρκάσι καὶ Λακεδαιμονίοις χρηστοί;
5. Question 5. Who were the Χρηστοί among the Arcadians and Lacedaemonians? Solution. When the Lacedaemonians were agreed with the Tegeats, they made a league with them, and set up a common pillar on the river Alpheus, upon which this is written, among other things, “Drive out the Messenians from your borders, and make none of them χρηστοί, good.” Aristotle interpreting this saith, that none of the Tegeats ought to be slain that endeavored to bring aid to the Lacedaemonians.
5. Λακεδαιμόνιοι Τεγεάταις διαλλαγέντες ἐποιήσαντο συνθήκας καὶ στήλην ἐπʼ Ἀλφειῷ κοινὴν ἀνέστησαν, ἐν ᾗ μετὰ τῶν ἄλλων γέγραπται Μεσσηνίους ἐκβαλεῖν ἐκ τῆς χώρας καὶ μὴ ἐξεῖναι χρηστούς ποιεῖν ἐξηγούμενος οὖν ὁ Ἀριστοτέλης τοῦτό φησι δύνασθαι τὸ μὴ ἀποκτιννύναι βοηθείας χάριν τοῖς λακωνίζουσι τῶν Τεγεατῶν.
6. Question 6. Who is Κριθολόγος among the Opuntians? Solution. The most of the Greeks did use barley at their ancient sacrifices, when the citizens offered their first-fruits; now they called him Crithologus who presided over the sacrifices and received the first-fruits. They had two priests, one that had the chief charge of the divine things, the other of daemnonic affairs.
6. τίς ὁ παρʼ Ὀπουντίοις κριθολόγος; οἱ πλεῖστοι τῶν Ἑλλήνων πρὸς τὰς πάνυ παλαιὰς θυσίας ἐχρῶντο ταῖς κριθαῖς, ἀπαρχομένων τῶν πολιτῶν. τὸν μὲν οὖν ἐπὶ τῶν θυσιῶν ἄρχοντα καὶ ταύτας κομιζόμενον τὰς ἀπαρχάς κριθολόγον ὠνόμαζον. δύο δʼ ἦσαν ἱερεῖς παρʼ αὐτοῖς, ὁ μὲν περὶ τὰ θεῖα τεταγμένος, ὁ δὲ περὶ τὰ δαιμόνια.
7. Question 7. What sort of clouds are the Ploiades? Solution. Showering clouds which were carried up and down were, for the most part, called Ploiades, as Theophrastus hath said expressly in his fourth book of Meteors: “Whereas indeed the Ploiades are those clouds which have a consistency and are not so movable, but as to color white, which discover a kind of different matter, neither very watery nor very windy.”
7. τίνες αἱ πλωιάδες νεφέλαι; τὰς ὑπόμβρους μάλιστα καὶ περιφερομένας ἐκάλουν πλωιάδας, ὡς Θεόφραστος ἐν τετάρτῃ περὶ μεταρσίων εἴρηκε κατὰ λέξιν ἐπεὶ καὶ αἱ πλωιάδες αὗται νεφέλαι καὶ αἱ συνεστῶσαι, ἀκίνητοι δὲ καὶ τοῖς χρώμασιν ἔκλευκοι, δηλοῦσι διαφοράν τινα τῆς ὕλης, ὡς οὔτʼ ἐξυδατουμένης οὔτʼ ἐκπνευματουμένης.
8. Question 8. Who is called Platychaetas among the Boeotians? Solution. They that had many neighboring houses or bordering fields were so called in the Aeolic dialect, as having wide domains. I will add one saying out of the Thesmophylacian law, seeing there are many....
8. τίς ὁ παρὰ Βοιωτοῖς πλατυχαίτας; τοὺς οἰκίᾳ γειτνιῶντας ἢ χωρίοις ὁμοροῦντας αἰολίζοντες οὕτω καλοῦσιν ὡς τὸ πλεῖστον ἔχοντας. παραθήσομαι δὲ λέξιν μίαν ἐκ τοῦ θεσμοφυλακίου νόμου, πλειόνων οὐσῶν.
9. Question 9. Who is he among the people of Delphi who is called Ὁσιωτήρ? And why do they call one of the months Bysius? Solution. They call the slain sacrifice Ὁσιωτήρ when the ὅσιος (the holy one) is declared. There are five of these holy ones for life, and these transact many things with the prophets, and sacrifice together with them, supposing that they are descended from Deucalion. The month Bysius, as many think, is the same as Φύσιος (natural), for it is in the beginning of the spring, when most things do sprout and put forth buds. But this is not the true reason. For the Delphians do not use b for ph (as the Macedonians, who say Bilippus, Balacrus, and Beronica, for Philippus, Phalacrus, and Pheronica), but instead of p; they for the most part saying βατεῖν for πατεῖν, and βικρόν for πικρόν. Therefore they say Bysius for Pysius, because in that month they enquire of and consult their God Apollo. This is their genuine and country way of speaking. For in that month an oracle is given forth, and they call that week the nativity of Apollo, and the name is Polythous, not because of their baking a sort of cakes called Pthides, but because then their oracle is full of answers and prophecies. For it is but of late that oraculous answers were given to the enquirers every month. In former times Pythia gave answers only once a year, which was on this day, as Callisthenes and Anaxandridas have told us.
9. τίς ὁ παρὰ Δελφοῖς ὁσιωτὴρ καὶ διὰ τί βύσιον ἕνα τῶν μηνῶν καλοῦσιν; ὁσιωτῆρα μὲν καλοῦσι τὸ θυόμενον ἱερεῖον, ὅταν ὅσιος ἀποδειχθῇ. πέντε δʼ εἰσὶν ὅσιοι διὰ βίου, καὶ τὰ πολλὰ μετὰ τῶν προφητῶν δρῶσιν οὗτοι καὶ συνιερουργοῦσιν, ἅτε γεγονέναι δοκοῦντες ἀπὸ Δευκαλίωνος. ὁ δὲ βύσιος μήν, ὡς μὲν οἱ πολλοὶ νομίζουσι, φύσιός ἐστιν· ἔαρος γὰρ ἄρχει καὶ τὰ πολλὰ φύεται τηνικαῦτα καὶ διαβλαστάνει. τὸ δʼ ἀληθὲς οὐκ ἔχει οὕτως· οὐ γὰρ ἀντὶ τοῦ φ τῷ β χρῶνται Δελφοί, καθάπερ Μακεδόνες Βίλιππον καὶ βαλακρόν καὶ Βερονίκην λέγοντες, ἀλλʼ ἀντὶ τοῦ π· καὶ γὰρ τὸ πατεῖν βατεῖν καὶ τὸ πικρὸν βικρόν ἐπιεικῶς καλοῦσιν. ἔστιν οὖν πύσιος ὁ βύσιος, ἐν ᾧ πυστιῶνται καὶ πυνθάνονται τοῦ θεοῦ τὸ γὰρ ἐννοεῖν καὶ πάτριον. ἐν τῷ μηνὶ γὰρ τούτῳ χρηστήριον ἐγίγνετο καὶ ἑβδόμην ταύτην νομίζουσι τοῦ θεοῦ γενέθλιον, καὶ πολύφθοον ὀνομάζουσιν οὐ διὰ τὸ πέττεσθαι φθοῖς, ἀλλὰ πολυπευθῆ καὶ πολυμάντευτον οὖσαν. ὀψὲ γὰρ ἀνείθησαν αἱ κατὰ μῆνα μαντεῖαι τοῖς δεομένοις, πρότερον δʼ ἅπαξ ἐθεμίστευεν ἡ Πυθία τοῦ ἐνιαυτοῦ κατὰ ταύτην τὴν ἡμέραν, ὡς Καλλισθένης καὶ Ἀναξανδρίδης ἱστορήκασι.
10. Question 10. What is Phyxemelum? Solution. It is one of the small plants that creep upon the ground, upon whose branches the cattle treading do hinder, hurt, and spoil their growth. Where therefore they have attained some considerable bigness by growth, and escaped the injury of those that use to feed upon them, they are called φυξίμηλα (i.e. that have escaped the danger of cattle), of which Aeschylus is witness.
10. τί τὸ φυξίμηλον; τῶν μικρῶν ἐστι καὶ χαμαιζήλων φυτῶν, ὧν ἐπιόντα τοὺς βλαστοὺς τὰ βοσκήματα κολούει καὶ ἀδικεῖ καὶ λυμαίνεται τὴν αὔξησιν· ὅταν γοῦν ἀναδραμόντα μέγεθος λάβῃ καὶ διαφύγῃ τὸ βλάπτεσθαι ὑπὸ τῶν ἐπινεμομένων, φυξίμηλα καλεῖται. τὸ δὲ μαρτύριον Αἰσχύλος.
11. Question 11. Who are the Ἀποσφενδόνητοι? Solution. The Eretrians inhabited the island of Corcyra. But when Charicrates set sail from Corinth with a considerable strength and overcame them in battle, the Eretrians took shipping and sailed to their native country; of which thing the inhabitants of that country having timely notice, gave them a repulse, and by slinging stones at them impeded their landing. Now being not able either to persuade or force their way, seeing the multitude was implacably bent against them, they sailed into Thrace and took possession of that country, where they say Metho first inhabited, of whose offspring Orpheus was. The city therefore they call Methone, and of the neighboring inhabitants the men are called Aposphendoneti, i.e. they that were repulsed with sling-stones.
11. τίνες οἱ ἀποσφενδόνητοι; Κέρκυραν τὴν νῆσον Ἐρετριεῖς κατῴκουν· Χαρικράτους δὲ πλεύσαντος ἐκ Κορίνθου μετὰ δυνάμεως καὶ τῷ πολέμῳ κρατοῦντος, ἐμβάντες εἰς τὰς ναῦς οἱ Ἐρετριεῖς ἀπέπλευσαν οἴκαδε, προαισθόμενοι δʼ οἱ πολῖται, τῆς χώρας εἶργον αὐτοὺς καὶ ἀποβαίνειν ἐκώλυον σφενδονῶντες, μὴ δυνάμενοι δὲ μήτε πεῖσαι μήτε βιάσασθαι πολλοὺς καὶ ἀπαραιτήτους ὄντας, ἐπὶ Θρᾴκης ἔπλευσαν καὶ κατασχόντες χωρίον, ἐν ᾧ πρότερον οἰκῆσαι Μέθωνα τὸν Ὀρφέως πρόγονον ἱστοροῦσι, τὴν μὲν πόλιν ὠνόμασαν Μεθώνην, ὑπὸ δὲ τῶν προσοίκων ἀποσφενδόνητοι προσωνομάσθησαν.
12. Question 12. What was Charila among the Delphians? Solution. The Delphians solemnized three nonennial feasts in regular order, of which they call one Stepterium, another Herois, and the third Charila. The Stepterium represents by imitation the fight which Apollo had with Python, and both his flight and pursuit after the fight unto Tempe. For some say that he fled, as needing purification by reason of the slaughter; others say that he pursued Python wounded, and flying along the highway which they now call Sacred, he just missed of being present at his death; for he found him just dead of his wound, and buried by his son, whose name was Aix, as they say. Stepterium therefore is the representation of these or some such things. But as to Herois, it hath for the most part a mysterious reason which the Thyades are acquainted with; but by the things that are publicly acted one may conjecture it to be the calling up of Semele from the lower world. Concerning Charila, they fable some such things as these. A famine by reason of drought seized the Delphians, who came with their wives and children as suppliants to the king’s gate, whereupon he distributed meal and pulse to the better known among them, for there was not sufficient for all. A little orphan girl yet coming and importuning him, he beat her with his shoe, and threw his shoe in her face. She indeed was a poor wandering beggar-wench, but was not of an ignoble disposition; therefore withdrawing herself, she untied her girdle and hanged herself. The famine hereupon increasing and many diseases accompanying it, Pythia gives answer to the king, that the maid Charila who slew herself must be expiated. They with much ado at last discovering that this was the maid’s name which was smitten with a shoe, they instituted a certain sacrifice mixed with expiatory rites, which they yet solemnize to this day every ninth year. Whereat the king presides, distributing meal and pulse to all strangers and citizens (for they introduce a kind of an effigy of the wench Charila); and when all have received their doles, the king smites the idol with his shoe. Upon this the governess of the Thyades takes up the image and carries it away to some rocky place, and there putting a halter about its neck, they bury it in the place where they buried Charila when she had strangled herself.
12. τίς ἡ παρὰ Δελφοῖς Χάριλα; τρεῖς ἄγουσι Δελφοὶ ἐνναετηρίδας κατὰ τὸ ἑξῆς, ὧν τὴν μὲν Στεπτήριον καλοῦσι, τὴν δʼ Ἡρωίδα, τὴν δὲ Χάριλαν. τὸ μὲν οὖν Στεπτήριον ἔοικε μίμημα τῆς πρὸς τὸν Πύθωνα τοῦ θεοῦ μάχης εἶναι καὶ τῆς μετὰ τὴν μάχην ἐπὶ τὰ Τέμπη φυγῆς καὶ ἐκδιώξεως. οἱ μὲν γὰρ φυγεῖν ἐπὶ τῷ φόνῳ φασὶ χρῄζοντα καθαρσίων, οἱ δὲ τῷ Πύθωνι τετρωμένῳ καὶ φεύγοντι κατὰ τὴν ὁδόν, ἣν νῦν ἱερὰν καλοῦμεν, ἐπακολουθεῖν καὶ μικρὸν ἀπολειφθῆναι τῆς τελευτῆς· κατέλαβε γὰρ αὐτὸν ἐκ τοῦ τραύματος ἄρτι τεθνηκότα καὶ κεκηδευμένον ὑπὸ τοῦ παιδός, ᾧ ὄνομα ἦν Αἴξ, ὡς λέγουσι. τὸ μὲν οὖν Στεπτήριον τούτων ἢ τοιούτων τινῶν ἀπομίμησίς ἐστιν ἑτέρων. τῆς δʼ Ἡρωίδος τὰ πλεῖστα μυστικὸν ἔχει λόγον, ὃν ἴσασιν αἱ Θυιάδες, ἐκ δὲ τῶν δρωμένων φανερῶς Σεμέλης ἄν τις ἀναγωγὴν εἰκάσειε. περὶ δὲ τῆς Χαρίλας τοιαῦτά τινα μυθολογοῦσι. λιμὸς ἐξ αὐχμοῦ τοὺς Δελφοὺς κατέσχε, καὶ πρὸς τὰς θύρας τοῦ βασιλέως ἐλθόντες μετὰ τέκνων καὶ γυναικῶν ἱκέτευον. ὁ δὲ τῶν ἀλφίτων καὶ τῶν χεδρόπων μετεδίδου τοῖς γνωριμωτέροις αὐτῶν· οὐ γὰρ ἦν ἱκανὰ πᾶσιν. ἐλθούσης δὲ παιδὸς ἔτι μικρᾶς ὀρφανῆς γονέων καὶ προσλιπαρούσης, ἐρράπισεν αὐτὴν ὑποδήματι καὶ τῷ προσώπῳ τὸ ὑπόδημα προσέρριψεν· ἡ δέ, πενιχρά τις οὖσα καὶ ἔρημος οὐκ ἀγεννὴς δὲ τὸ ἦθος, ἐκποδὼν γενομένη καὶ λύσασα τὴν ζώνην ἀνήρτησεν ἑαυτήν. ἐπιτείνοντος δὲ τοῦ λιμοῦ καὶ νοσημάτων προσγενομένων, ἀνεῖλεν ἡ Πυθία τῷ βασιλεῖ Χάριλαν ἱλάσκεσθαι παρθένον αὐτοθάνατον. μόλις οὖν ἀνευρόντες ὅτι τοὔνομα τοῦτʼ ἦν τῇ ῥαπισθείσῃ παιδί, μεμιγμένην τινὰ καθαρμῷ θυσίαν ἀπετέλεσαν, ἣν ἐπιτελοῦσιν ἔτι καὶ νῦν διʼ ἐννέα ἐτῶν. προκάθηται μὲν γὰρ ὁ βασιλεὺς τῶν ἀλφίτων καὶ τῶν χεδρόπων ἐπιδιδοὺς πᾶσι καὶ ξένοις καὶ πολίταις, κομίζεται δὲ τῆς Χαρίλας παιδικὸν εἴδωλον· ὅταν οὖν πάντες λάβωσιν, ὁ μὲν βασιλεὺς ῥαπίζει τῷ ὑποδήματι τὸ εἴδωλον, ἡ δὲ τῶν Θυιάδων ἀρχηγὸς ἀραμένη κομίζει πρός τινα τόπον φαραγγώδη, κἀκεῖ σχοινίον περιάψαντες τῷ τραχήλῳ τοῦ εἰδώλου κατορύττουσιν, ὅπου τὴν Χάριλαν ἀπαγξαμένην ἔθαψαν.
13. Question 13. What is the beggars’ meat among the Aenianes? Solution. Many have been the removes of the Aenianes. First they inhabited the plain of Dotion; thence they were expelled by the Lapithae to the Aethices; from thence they betook themselves to a region of Molossia about the Aous, where they were called Paravaeans; afterward they took possession of Cirrha; they had no sooner landed at Cirrha (Apollo so commanding their king Oenoclus) but they went down to the country bordering on the river Inachus, inhabited by the Inachians and Achaeans. There was an oracle given to the latter, that they would lose all their country if they should part with any of it,—and to the Aenianes, that they would hold it if they should take it of such as freely resigned it. Temo, a noted man among the Aenianes, putting on rags and a scrip, like a beggar, addressed himself to the Inachians; the king, in a way of reproach and scorn, gave him a clod of earth. He receives it and puts it up into his scrip, and absconds himself, making much of his dole; for he presently forsakes the country, begging no more. The old men wondering at this, the oracle came fresh to their remembrance; and going to the king, they told him that he ought not to slight this man, nor suffer him to escape. Temo well perceiving their designs, hastens his flight, and as he fled, vowed a hecatomb to Apollo. Upon this occasion the kings fought hand to hand; and when Phemius, the king of the Aenianes, saw Hyperochus, the king of the Inachians, charging him with a dog at his heels, he said he dealt not fairly to bring a second with him to fight him; whereupon Hyperochus going to drive away the dog, and turning himself about in order to throw a stone at the dog, Phemius slays him. Thus the Aenianes possessed themselves of that region, expelling the Inachians and Achaeans; but they reverence that stone as sacred, and sacrifice to it, wrapping it in the fat of the victim. And when they offer a hecatomb to Apollo, they sacrifice an ox to Jupiter, a choice part of which they distribute to Temo’s posterity, and call it the beggars’ flesh.
13. τί τὸ πτωχικὸν κρέας παρʼ Αἰνιᾶσι; πλείονες γεγόνασιν Αἰνιάνων μεταναστάσεις. πρῶτον μὲν γὰρ οἰκοῦντες περὶ τὸ Δώτιον πεδίον ἐξέπεσον ὑπὸ Λαπιθῶν εἰς Αἴθικας. ἐκεῖθεν τῆς Μολοσσίας τὴν περὶ τὸν Ἀραούαν χώραν κατέσχον, ὅθεν ὠνομάσθησαν Παραοῦαι. μετὰ ταῦτα Κίρραν κατέσχον· ἐν δὲ Κίρρῃ καταλεύσαντες Οἴνοκλον τὸν βασιλέα, τοῦ θεοῦ προστάξαντος, εἰς τὴν περὶ τὸν Ἴναχον χώραν κατέβησαν οἰκουμένην ὑπʼ Ἰναχιέων καὶ Ἀχαιῶν. γενομένου δὲ χρησμοῦ τοῖς μὲν ἂν μεταδῶσι τῆς χώρας ἀποβαλεῖν ἅπασαν, τοῖς δʼ ἂν λάβωσι παρʼ ἑκόντων καθέξειν, Τέμων, ἀνὴρ ἐλλόγιμος τῶν Αἰνιάνων, ἀναλαβὼν ῥάκια καὶ πήραν ὡς προσαιτήσων ἀφίκετο πρὸς τοὺς Ἰναχιεῖς· ὕβρει δὲ καὶ πρὸς γέλωτα τοῦ βασιλέως βῶλον ἐπιδόντος αὐτῷ, δεξάμενος εἰς τὴν πήραν ἐνέβαλε καὶ ἀφανὴς ἦν ἠγαπηκὼς τὸ δῶρον· ἀπεχώρησε γὰρ εὐθὺς οὐδὲν προσαιτήσας. οἱ δὲ πρεσβύτεροι θαυμάσαντες ἀνεμιμνήσκοντο τοῦ χρησμοῦ, καὶ τῷ βασιλεῖ προσιόντες ἔλεγον μὴ καταφρονῆσαι μηδὲ προέσθαι τὸν ἄνθρωπον. αἰσθόμενος οὖν ὁ Τέμων τὴν διάνοιαν αὐτῶν ὥρμησε φεύγειν, καὶ διέφυγεν εὐξάμενος τῷ Ἀπόλλωνι καθʼ ἑκατόμβης. ἐκ δὲ τούτου μονομαχοῦσιν οἱ βασιλεῖς, καὶ τὸν τῶν Ἰναχιέων Ὑπέροχον ὁ τῶν Αἰνιάνων Φήμιος ὁρῶν μετὰ κυνὸς αὐτῷ προσφερόμενον οὐκ ἔφη δίκαια ποιεῖν, δεύτερον ἐπάγοντα μαχόμενον· ἀπελαύνοντος δὲ τοῦ Ὑπερόχου τὸν κύνα καὶ μεταστρεφομένου, λίθῳ βαλὼν ὁ Φήμιος αὐτὸν ἀναιρεῖ. κτησάμενοι δὲ τὴν χώραν, τοὺς Ἰναχιεῖς μετὰ τῶν Ἀχαιῶν ἐκβαλόντες, τὸν μὲν λίθον ἐκεῖνον ὡς ἱερὸν σέβονται καὶ θύουσιν αὐτῷ καὶ τοῦ ἱερείου τῷ δημῷ περικαλύπτουσιν. ὅταν δὲ τῷ Ἀπόλλωνι τὴν ἑκατόμβην ἀποδιδῶσι, τῷ Διὶ βοῦν καθιερεύσαντες, μερίδα τοῖς Τέμωνος ἀπογόνοις ἐξαίρετον νέμουσι, καὶ πτωχικὸν κρέας ἐπονομάζουσι.
14. Question 14. Who were the Coliads among the Ithacans? And what was a φάγιλος? Solution. After the slaughter of the suitors, some near related to the deceased made head against Ulysses. Neoptolemus, being introduced by both parties as an arbitrator, determined that Ulysses should remove and hasten out of Cephalenia, Zacynthus, and Ithaca, because of the blood that he had shed there; but that the friends and relations of the suitors should pay a yearly mulct to Ulysses, for the wrong done to his family. Ulysses therefore passed over into Italy; the mulct he devoted to his son, and commanded the Ithacans to pay it. The mulct was meal, wine, honey-combs, oil, salt, and for victims the better grown of the phagili. Aristotle saith phagilus was a lamb. And Telemachus, setting Eumaeus and his people at liberty, placed them among the citizens; and the family of the Coliads is descended from Eumaeus, and that of the Bucolians from Philoetius.
14. τίνες οἱ παρʼ Ἰθακησίοις Κολιάδαι καὶ τίς ὁ φάγιλος; τῷ Ὀδυσσεῖ μετὰ τὴν μνηστηροφονίαν οἱ ἐπιτήδειοι τῶν τεθνηκότων ἐπανέστησαν, μεταπεμφθεὶς δʼ ὑπʼ ἀμφοτέρων διαιτητὴς Νεοπτόλεμος ἐδικαίωσε τὸν μὲν Ὀδυσσέα μεταναστῆναι καὶ φεύγειν ἐκ τῆς Κεφαλληνίας καὶ Ζακύνθου καὶ Ἰθάκης ἐφʼ αἵματι, τοὺς δὲ τῶν μνηστήρων ἑταίρους καὶ οἰκείους ἀποφέρειν ποινὴν Ὀδυσσεῖ τῶν εἰς τὸν οἶκον ἀδικημάτων καθʼ ἕκαστον ἐνιαυτόν. αὐτὸς μὲν οὖν εἰς Ἰταλίαν μετέστη· τὴν δὲ ποινὴν τῷ υἱεῖ καθιερώσας ἀποφέρειν ἐκέλευσε τοὺς Ἰθακησίους. ἦν δʼ ἄλφιτα οἶνος κηρία ἔλαιον ἅλες ἱερεῖα πρεσβύτερα φαγίλων· φάγιλον δέ φησιν Ἀριστοτέλης τὸν ἀμνὸν εἶναι. τοὺς δὲ περὶ Εὔμαιον ἐλευθερώσας ὁ Τηλέμαχος κατέμιξεν εἰς τοὺς πολίτας, καὶ τὸ γένος ἐστὶ Κολιαδῶν ἀπʼ Εὐμαίου καὶ Βουκολιδῶν ἀπὸ Φιλοιτίου.
15. Question 15. What is the wooden dog among the Locrians? Solution. Locrus was the son of Fuscius, the son of Amphictyon. Of him and Cabya came Locrus, with whom his father falling into contention, and gathering after him a great number of citizens, consulted the oracle about transplanting a colony. The oracle told him that there he should build a city, where he should happen to be bit by a wooden dog. He, wafting over the sea unto the next shore, trod upon a cynosbatus (a sweet brier), and being sorely pained with the prick, he spent many days there; in which time considering the nature of the country, he built Physcus and Hyantheia, and other towns which the Ozolian Locrians inhabited. Some say that the Locrians were called Ozolians (strong-scented people) from Nessus —others again from Python the serpent—cast up there by the surf of the sea, and putrefying upon the shore. And some say that the men wore pelts and ram-goat skins, living for the most part among the herds of goats, and therefore were strong-scented. Others contrariwise say that the country brought forth many flowers, and that this name was from their sweet odor; among them that assert this is Archytas the Amphissean, who hath wrote thus: “Macyna crowned with vines fragrant and sweet.”
15. τίς ἡ ξυλίνη κύων παρὰ Λοκροῖς; Φυσκίου τοῦ Ἀμφικτύονος υἱὸς ἦν Λοκρός· ἐκ δὲ τούτου καὶ Καβύης Ὀποῦς. πρὸς ὃν ὁ πατὴρ διενεχθεὶς καὶ συχνοὺς τῶν πολιτῶν ἀναλαβὼν περὶ ἀποικίας ἐμαντεύετο. τοῦ δὲ θεοῦ φήσαντος κτίζειν πόλιν ὅπουπερ ἂν τύχῃ δηχθεὶς ὑπὸ κυνὸς ξυλίνης, ὑπερβαίνων εἰς τὴν ἑτέραν θάλασσαν ἐπάτησε κυνόσβατον. ἐνοχληθεὶς δὲ τῇ πληγῇ διέτριψεν ἡμέρας αὐτόθι πλείονας, ἐν αἷς καταμαθὼν τὸ χωρίον ἔκτισε πόλεις Φυσκεῖς καὶ Ὑάντειαν, καὶ τὰς ἄλλας, ὅσας οἱ κληθέντες Ὀζόλαι Λοκροὶ κατῴκησαν. Ὀζόλας δὲ Λοκροὺς οἱ μὲν διὰ τὸν Νέσσον, οἱ δὲ τὸν Πύθωνα δράκοντα κληθῆναι λέγουσιν, ἐκβρασθέντας ὑπὸ τῆς θαλάττης καὶ σαπέντας ἐν τῇ τῶν Λοκρῶν χώρᾳ, τινὲς δὲ κώδια καὶ τραγέας τοὺς ἀνθρώπους φοροῦντας καὶ τὰ πλεῖστα συνόντας αἰπολίοις γενέσθαι δυσώδεις. ἔνιοι δὲ τοὐναντίον πολυάνθεμον τὴν χώραν οὖσαν ὑπʼ εὐωδίας τοὔνομα λαβεῖν· ὧν ἐστι καὶ Ἀρχύτας ὁ Ἀμφισσεύς· γέγραφε γὰρ οὕτω· τὴν βοτρυοστέφανον μυρίπνουν Μάκυναν ἐραννήν τί τὸ καλούμενον ὑπὸ Μεγαρέων ἀφάβρωμα;
16. Question 16. What manner of thing is that among the Megarians called ἀφάβρωμα? Solution. Nisus, of whom Nisaea had its name, in the time of his reign married Abrota of Boeotia, the daughter of Onchestus and sister of Megareus, a woman (as it seems) excelling in prudence and singularly modest. When she died, the Megarians cordially lamented her; and Nisus, willing to perpetuate her memory and renown, gave command that the Megarian women should dress in apparel like unto that which she wore, and that dress they called for her sake aphabroma. And verily it is manifest that the oracle countenanced the veneration of this woman; for when the Megarian women would often have altered their garments, the oracle prohibited it.
16. Νῖσος, ἀφʼ οὗ προσηγορεύθη Νίσαια, βασιλεύων ἐκ Βοιωτίας ἔγημεν Ἀβρώτην, Ὀγχήστου θυγατέρα, Μεγαρέως δʼ ἀδελφήν, γυναῖκα καὶ τῷ φρονεῖν ὡς ἔοικε περιττὴν καὶ σώφρονα διαφερόντως. ἀποθανούσης δʼ αὐτῆς, οἵ τε Μεγαρεῖς ἐπένθησαν ἑκουσίως καὶ ὁ Νῖσος ἀιδίαν τινὰ μνήμην καὶ δόξαν αὐτῆς καταστῆναι βουλόμενος ἐκέλευε τὰς ἀστὰς φορεῖν ἣν ἐκείνη στολὴν ἐφόρει, καὶ τὴν στολὴν ἀφάβρωμα διʼ ἐκείνην ὠνόμασε. δοκεῖ δὲ τῇ δόξῃ τῆς γυναικὸς καὶ ὁ θεὸς βοηθῆσαι· πολλάκις γὰρ τὰς ἐσθῆτας ἀλλάξαι βουλομένας τὰς Μεγαρίδας χρησμῷ διεκώλυσε.
17. Question 17. Who was called δορύξενος? Solution. The country of Megaris was anciently settled in villages, the inhabitants being divided into five parts; and they were called Heraenians, Piraenians, Megarians, Cynosurians, and Tripodiscaeans. These the Corinthians drew into a civil war, for they always contrived to bring the Megarians into their power. Yet they waged war with much moderation and neighborly designs; for no man did at all injure the husbandman, and there was a stated ransom determined for all that were taken captives. And this they received after the release of the prisoner, and not before; but he that took the captive prisoner brought him home, gave him entertainment, and then gave him liberty to depart to his own house. Wherefore he that brought in the price of his ransom was applauded, and remained the friend of him that received it, and was called doryxenus, from his being a captive by the spear; but he that dealt fraudulently was reputed an unjust and unfaithful person, not only by the enemy but by his fellow-citizens also.
17. τίς ὁ δορίξενος; τὸ παλαιὸν ἡ Μεγαρὶς ᾠκεῖτο κατὰ κώμας, εἰς πέντε μέρη νενεμημένων τῶν πολιτῶν. ἐκαλοῦντο δʼ Ἡραεῖς καὶ Πιραεῖς καὶ Μεγαρεῖς καὶ Κυνοσουρεῖς καὶ Τριποδίσκιοι. τῶν δὲ Κορινθίων πόλεμον αὐτοῖς ἐξεργασαμένων πρὸς ἀλλήλους (ἀεὶ γὰρ ἐπεβούλευον ὑφʼ αὑτοῖς ποιήσασθαι τὴν Μεγαρικήν), ὅμως διʼ ἐπιείκειαν ἡμέρως ἐπολέμουν καὶ συγγενικῶς. τοὺς μὲν γὰρ γεωργοῦντας οὐδεὶς ἠδίκει τὸ παράπαν, τοὺς δʼ ἁλισκομένους λύτρον τι τεταγμένον ἔδει καταβαλεῖν, καὶ τοῦτʼ ἐλάμβανον ἀφέντες. πρότερον δʼ οὐκ εἰσέπραττον, ἀλλʼ ὁ λαβὼν αἰχμάλωτον ἀπῆγεν οἴκαδε, καὶ μεταδοὺς ἁλῶν καὶ τραπέζης ἀπέπεμπεν οἴκαδε. ὁ μὲν οὖν τὰ λύτρα κομίσας ἐπῃνεῖτο καὶ φίλος ἀεὶ διετέλει τοῦ λαβόντος ἐκ δοριαλώτου δορίξενος προσαγορευόμενος· ὁ δʼ ἀποστερήσας οὐ μόνον παρὰ τοῖς πολεμίοις ἀλλὰ καὶ παρὰ τοῖς πολίταις ὡς ἄδικος καὶ ἄπιστος ἠδόξει.
18. Question 18. What is παλιντοκία? Solution. When the Megarians had expelled Theagenes the tyrant, they managed the commonweal for some time with moderation. But then (to speak with Plato), when their orators had filled out to them, even to excess, the pure strong wine of liberty, they became altogether corrupt, and the poor carried themselves insolently toward the richer sort in this among other things, that they entered into their houses and demanded that they might be feasted and sumptuously treated. But where they prevailed not, they used violence and abusive behavior, and at last enacted a law to enable them to fetch back from the usurers the use-money which at any time they had paid, calling the execution thereof palintocia, i.e. the returning of use-money.
18. τίς ἡ παλιντοκία; Μεγαρεῖς Θεαγένη τὸν τύραννον ἐκβαλόντες, ὀλίγον χρόνον ἐσωφρόνησαν κατὰ τὴν πολιτείαν· εἶτα πολλὴν κατὰ Πλάτωνα καὶ ἄκρατον αὐτοῖς ἐλευθερίαν τῶν δημαγωγῶν οἰνοχοούντων, διαφθαρέντες παντάπασι τὰ τʼ ἄλλα τοῖς πλουσίοις ἀσελγῶς προσεφέροντο, καὶ παριόντες εἰς τὰς οἰκίας αὐτῶν οἱ πένητες ἠξίουν ἑστιᾶσθαι καὶ δειπνεῖν πολυτελῶς· εἰ δὲ μὴ τυγχάνοιεν, πρὸς βίαν καὶ μεθʼ ὕβρεως ἐχρῶντο πᾶσι. τέλος δὲ δόγμα θέμενοι, τοὺς τόκους ἀνεπράττοντο παρὰ τῶν δανειστῶν οὓς δεδωκότες ἐτύγχανον, παλιντοκίαν τὸ γιγνόμενον προσαγορεύσαντες.
19. Question 19. What is the Anthedon of which Pythia speaks, “Drink wine on th’ lees, Anthedon’s not thy home?” For Anthedon in Boeotia did not produce much wine. Solution. Of old they called Calauria Irene from a woman Irene, which they fable to be the daughter of Neptune and Melanthea, the daughter of Alpheus. Afterwards, when the people of Anthes and Hyperes planted there, they called the island Anthedonia and Hyperia. The oracle, as Aristotle saith, was this:Drink wine on th’ lees, Anthedon’s not thy home,Nor sacred Hypera where thou drank’st pure wine.Thus Aristotle; but Mnasigeiton saith that Anthus, who was brother to Hypera, was lost when he was an infant, and Hypera rambling about to find him, came at Pherae to Acastus (or Adrastus), where by chance he found Anthus serving as a wine-drawer. There while they were feasting, the boy bringing a cup of wine to his sister, he knew her, and said to her softly, “Drink wine on th’ lees, Anthedon’s not thy home.”
19. τίς ἡ Ἀνθηδών, περὶ ἧς ἡ Πυθιὰς εἶπε πῖνʼ οἶνον τρυγίαν, ἐπεὶ οὐκ Ἀνθηδόνα ναίεις (ἡ γὰρ ἐν Βοιωτοῖς οὐκ ἔστι πολύοινος); τὴν Καλαύρειαν Εἰρήνην τὸ παλαιὸν ὠνόμαζον ἀπὸ γυναικὸς εἰρήνης, ἣν ἐκ Ποσειδῶνος καὶ Μελανθείας τῆς Ἀλφειοῦ γενέσθαι μυθολογοῦσιν. ὕστερον δὲ τῶν περὶ Ἄνθην καὶ Ὑπέρην αὐτόθι κατοικούντων, Ἀνθηδονίαν καὶ Ὑπέρειαν ἐκάλουν τὴν νῆσον. εἶχε δʼ ὁ χρησμὸς οὕτως, ὡς Ἀριστοτέλης φησί,πῖνʼ οἶνον τρυγίαν, ἐπεὶ οὐκ Ἀνθηδόνα ναίειςοὐδʼ ἱερὰν Ὑπέραν, ὅθι γʼ ἄτρυγον οἶνον ἔπινεςταῦτα μὲν ὁ Ἀριστοτέλης. ὁ δὲ Μνασιγείτων φησὶν Ὑπέρης ἀδελφὸν ὄντα τὸν Ἄνθον ἔτι νήπιον ἀπολέσθαι, καὶ τὴν Ὑπέρην κατὰ ζήτησιν αὐτοῦ πλανωμένην εἰς Φερὰς πρὸς Ἄκαστον ἐλθεῖν, ὅπου κατὰ τύχην ὁ Ἄνθος ἐδούλευεν οἰνοχοεῖν τεταγμένος. ὡς οὖν εἱστιῶντο, τὸν παῖδα προσφέροντα τῇ ἀδελφῇ τὸ ποτήριον ἐπιγνῶναι καὶ εἰπεῖν πρὸς αὐτὴν ἡσυχῆ πῖνʼ οἶνον τρυγίαν, ἐπεὶ οὐκ Ἀνθηδόνα ναίεις.
20. Question 20. What is that darkness at the oak, spoken of in Priene? Solution. The Samians and Prienians waging war with each other, as at other times they sufficiently injured each other, so at a certain great fight the Prienians slew a thousand of the Samians. Seven years after, fighting with the Milesians at the said oak, they lost all the principal and chief of their citizens together, at the time when Bias the Wise (who was sent ambassador from Priene to Samos) was famous. This grievous and sad calamity befalling the women, there was established an execration and oath—to be taken about matters of the greatest concern—by “the Darkness at the Oak,” because their children, fathers, and husbands were there slain.
20. τίς ὁ λεγόμενος ἐν Πριήνῃ παρὰ δρυῒ σκότος; Σάμιοι καὶ Πριηνεῖς πολεμοῦντες ἀλλήλοις, τὰ μὲν ἄλλα μετρίως ἐβλάπτοντο καὶ ἔβλαπτον, μάχης δὲ μεγάλης γενομένης, χιλίους Σαμίων οἱ Πριηνεῖς ἀπέκτειναν· ἑβδόμῳ δʼ ὕστερον ἔτει Μιλησίοις συμβαλόντες παρὰ τὴν καλουμένην δρῦν τοὺς ἀρίστους ὁμοῦ τι καὶ πρώτους ἀπέβαλον τῶν πολιτῶν· ὅτε καὶ Βίας ὁ σοφὸς εἰς Σάμον ἐκ Πριήνης πρεσβεύσας εὐδοκίμησε. ταῖς δὲ Πριηνέων γυναιξὶν ὠμοῦ τοῦ πάθους τούτου καὶ τῆς συμφορᾶς ἐλεεινῆς γενομένης, ἀρὰ κατέστη καὶ ὅρκος περὶ τῶν μεγίστων ὁ παρὰ τῇ δρυῒ σκότος διὰ τὸ παῖδας αὐτῶν καὶ πατέρας καὶ ἄνδρας ἐκεῖ φονευθῆναι.
21. Question 21. Who were they among the Cretans called Κατακαῦται? Solution. They say that the Tyrrhenians tool away by force from Brauron the daughters and wives of the Athenians, at the time when they inhabited Lemnos and Imbros; from whence being driven they came to Laconia, and fell into a commixture with that people, even so far as to beget children on the native women. Thus, by reason of jealousy and calumnies, they were again constrained to leave Laconia, and with their wives and children to waft over into Crete, having Pollis and his brother their governors. There waging war with the inhabitants of Crete, they were fain to permit many of them that were slain in battle to lie unburied; in that at first, they had no leisure, by reason of the war and peril they were in, and afterwards they shunned the touching of the dead corpses, being corrupted by time and putrefied. Therefore Pollis contrived to bestow certain dignities, privileges, and immunities, some on the priests of the Gods, and some on the buriers of the dead, consecrating their honors to the infernal Deities, that they should remain perpetual to them. Then he divided to his brother a share by lot. The first he named priests, the others catacautae (burners). But as to the government, each of them managed it apart, and had, among other tranquillities, an immunity from those injurious practices which other Cretans were wont to exercise towards one another privily; for they neither wronged them, nor filched or robbed any thing from them.
21. τίνες οἱ παρὰ Κρησὶ λεγόμενοι κατακαῦται; Τυρρηνούς φασι τοὺς τὰς Ἀθηναίων θυγατέρας καὶ γυναῖκας ἐκ Βραύρωνος ἁρπάσαντας, ὁπηνίκα Λῆμνον καὶ Ἴμβρον κατῴκουν, εἶτʼ ἐκπεσόντας, εἰς τὴν Λακωνικὴν ἀφικέσθαι καὶ γενέσθαι ἐπιμιξίαν αὐτοῖς μέχρι παίδων γενέσεως πρὸς τὰς ἐγχωρίους γυναῖκας· ἐκ δʼ ὑποψίας καὶ διαβολῆς πάλιν ἀναγκασθέντας ἐκλιπεῖν τὴν Λακωνικήν, μετὰ παίδων καὶ γυναικῶν εἰς Κρήτην κατᾶραι, Πόλλιν ἡγεμόνα καὶ Δελφὸν ἔχοντας. ἐκεῖ δὲ πολεμοῦντας τοῖς κατέχουσι τὴν Κρήτην, πολλοὺς περιορᾶν τῶν ἐν ταῖς μάχαις ἀποθνησκόντων ἀτάφους, τὸ μὲν πρῶτον ἀσχόλους διὰ τὸν πόλεμον ὄντας καὶ τὸν κίνδυνον, ὕστερον δὲ φεύγοντας ἅπτεσθαι νεκρῶν ἐφθαρμένων ὑπὸ χρόνου καὶ διερρυηκότων. τὸν οὖν Πόλλιν ἐξευρόντα τιμάς τινας καὶ προνομίας καὶ ἀτελείας ἀποδοῦναι τὰς μὲν τοῖς ἱερεῦσι τῶν θεῶν, τὰς δὲ τοῖς ταφεῦσι τῶν τετελευτηκότων, ἐπιφημίσαντα καὶ ταύτας δαίμοσι χθονίοις, ὅπως ἀναφαίρετοι διαμένοιεν· εἶτα κλήρῳ διαλαχεῖν πρὸς τὸν Δελφόν. ὀνομασθῆναι δὲ τοὺς μὲν ἱερεῖς, τοὺς δὲ κατακαύτας· καὶ πολιτεύεσθαι μὲν αὐτοὺς καθʼ αὑτούς, ἔχειν δὲ μετὰ τῶν ἄλλων φιλανθρώπων καὶ ἄδειαν ἀδικημάτων, οἷς οἱ ἄλλοι Κρῆτες εἰώθασι χρῆσθαι πρὸς ἀλλήλους ἄγοντες λαθραίως καὶ ἀποφέροντες· ἐκείνους γὰρ οὐδὲν ἀδικεῖν οὐδὲ κλέπτειν οὐδὲν οὐδʼ ἀφαιρεῖσθαι.
22. Question 22. What was the Sepulchre of the Boys at Chalcedon? Solution. Cothus and Arclus the sons of Zuthus came to Euboea to dwell, the Aeolians possessing the greatest part of the island at that time. The oracle told Cothus, that he should prosper and conquer his enemies if he bought the country. Therefore, going on shore a little after, he happened to meet with some children playing by the seaside; whereupon he fell to play with them, conforming himself to their humors and showing them many outlandish toys. Seeing the children very desirous to have these, he refused to give them any upon any other terms than to receive land for them. The boys, taking up some earth from the ground, gave it to him, receiving the toys, and departed. The Aeolians perceiving what was done,— and the enemies sailing in upon them,—moved by indignation and grief, slew the children and buried them near the wayside that goes from the city to the Euripus; and that place is called the Sepulchre of the Boys.
22. τίς ὁ παίδων τάφος παρὰ Χαλκιδεῦσι; Κόθος καὶ Αἶκλος οἱ Ξούθου παῖδες εἰς Εὔβοιαν ἧκον οἰκήσοντες, Αἰολέων τότε τὰ πλεῖστα τῆς νήσου κατεχόντων. ἦν δὲ τῷ Κόθῳ λόγιον εὖ πράξειν καὶ περιέσεσθαι τῶν πολεμίων, ἐὰν πρίηται τὴν χώραν. ἀποβὰς οὖν μετʼ ὀλίγων ἐνέτυχε παίζουσι παιδαρίοις παρὰ τὴν θάλασσαν· συμπαίζων οὖν αὐτοῖς καὶ φιλοφρονούμενος ἔδειξε παίγνια πολλὰ τῶν ξενικῶν. ὡς δʼ ἑώρα τοὺς παῖδας ἐπιθυμοῦντας λαβεῖν, οὐκ ἔφησεν αὐτοῖς δώσειν ἄλλως, εἰ μὴ τῆς γῆς λάβοι παρʼ αὐτῶν· οἱ δὲ παῖδες οὕτως ἀναιρούμενοι χαμᾶθεν ἐδίδοσαν καὶ τὰ παίγνια λαβόντες ἀπηλλάγησαν. οἱ δʼ Αἰολεῖς αἰσθόμενοι τὸ γεγονός, καὶ τῶν πολεμίων αὐτοῖς ἐπιπλεόντων, ὑπʼ ὀργῆς καὶ λύπης διεχρήσαντο τοὺς παῖδας. ἐτάφησαν δὲ παρὰ τὴν ὁδόν, ᾗ βαδίζουσιν ἐκ πόλεως ἐπὶ τὸν Εὔριπον, καὶ ὁ τόπος τάφος παίδων καλεῖται.
23. Question 23. Who is Μιξαραγέτας in Argos? And who are the Ἐλάσιοι? Solution. They call Castor Mixarchagetas, and are of opinion that he was buried in the country; but they worship Pollux as one of the celestial Deities. Those which they supposed were able to drive away the falling sickness, they called Elasii (expellers), esteeming them to be of the posterity of Alexida the daughter of Amphiaraus.
23. τίς ὁ μιξαρχαγέτας ἐν Ἄργει καὶ τίνες οἱ ἐλάσιοι; μιξαρχαγέταν τὸν Κάστορα καλοῦσι καὶ νομίζουσι παρʼ αὐτοῖς τεθάφθαι· τὸν δὲ Πολυδεύκην ὡς ἕνα τῶν Ὀλυμπίων σέβονται. τοὺς δὲ τὰς ἐπιληψίας ἀποτρέπειν δοκοῦντας ἐλασίους μὲν ὀνομάζουσι, δοκοῦσι δὲ τῶν Ἀλεξίδας τῆς Ἀμφιαράου θυγατρὸς ἀπογόνων εἶναι.
24. Question 24. What is that which is called ἔγκνισμα by the Argives? Solution. It was a custom among those that lost any of their kindred or acquaintance, presently after mourning to sacrifice to Apollo, and thirty days after to Mercury. For they are of opinion that, as the earth receives the bodies of the deceased, so Mercury receives their souls. Giving then barley to Apollo’s minister, they take the flesh of the sacrifice, and extinguishing the fire as polluted but kindling it again afresh, they boil this flesh, calling it ἔγκνισμα.
24. τί τὸ παρʼ Ἀργείοις λεγόμενον ἔγκνισμα; τοῖς ἀποβαλοῦσί τινα συγγενῶν ἢ συνήθων ἔθος ἐστὶ μετὰ τὸ πένθος εὐθὺς τῷ Ἀπόλλωνι θύειν, ἡμέραις δʼ ὕστερον τριάκοντα τῷ Ἑρμῇ. νομίζουσι γάρ, ὥσπερ τὰ σώματα τῶν ἀποθανόντων δέχεσθαι τὴν γῆν, οὕτω τὰς ψυχὰς τὸν Ἑρμῆν· τοῦ δʼ Ἀπόλλωνος τῷ ἀμφιπόλῳ κριθὰς διδόντες λαμβάνουσι κρέας τοῦ ἱερείου, καὶ τὸ πῦρ ἀποσβέσαντες ὡς μεμιασμένον παρʼ ἑτέρων δʼ ἐναυσάμενοι, τοῦτο τὸ κρέας ὀπτῶσιν ἔγκνισμα προσαγορεύοντες τίς ἀλάστωρ ἀλιτήριος παλαμναῖος;
25. Question 25. Who are Ἀλάστωρ, Ἀλιτήριος and Παλαμναῖος? Solution. For we must not give credit to those that say that such are called aliterii who, in the time of dearth, watch the miller (ἀλοῦντα ἐπιτηροῦντες) and steal the corn. But he was called Alastor who did exploits not to be forgotten (ἄληστα) but to be had in remembrance for a long time. Aliterius is he whom we should avoid (ἀλεύασθαι) and observe upon the account of his knavery. Such things (saith Socrates) were engraven in plates of brass.
25. οὐ γὰρ πειστέον τοῖς λέγουσιν ἀλιτηρίους κεκλῆσθαι τοὺς ἐπιτηροῦντας ἐν τῷ λιμῷ τὸν ἀλοῦντα καὶ διαρπάζοντας· ἀλλʼ ἀλάστωρ μὲν κέκληται ὁ ἄληστα καὶ πολὺν χρόνον μνημονευθησόμενα δεδρακώς, ἀλιτήριος δʼ ὃν ἀλεύασθαι καὶ φυλάξασθαι διὰ μοχθηρίαν καλῶς εἶχε. ταῦτα, φησὶν ὁ Σωκράτης, ἐν διφθέραις χαλκαῖς γεγράφασι.
26. Question 26. What is the meaning of this, that the virgins that follow those that lead the ox from Aenos to Cassiopaea sing, till they approach the borders, in this manner, “To native country dear O may ye ne’er return?” Solution. The Aenianes, being first driven out by the Lapithae, took up their habitation about Aethacia, and then about Molossis and Cassiopaca. But the country affording no staple commodity, and being ill bestead with troublesome neighbors, they went into the Cirraean plain, under the conduct of Oenoclus their king. And when there were great droughts there, by warning from an oracle (as they say) they stoned Oenoclus; and betaking themselves to ramble again, they came into this country which they now possess, being very pleasant and fruitful. Whence with good reason they pray to the Gods that they may never return again to their ancient native country, but may abide where they are in prosperity.
26. τίνος ἔχεται διανοίας τὸ τοὺς ἀπάγοντας εἰς Κασσιοπαίαν τὸν βοῦν ἐξ Αἴνου τὰς παρθένους προπεμπούσας ἐπᾴδειν ἄχρι τῶν ὅρων μήποτε νοστήσαιτε φίλην ἐς πατρίδα γαῖαν; Αἰνιᾶνες ὑπὸ Λαπιθῶν ἐξαναστάντες τὸ πρῶτον ᾤκησαν περὶ τὴν Αἰθακίαν, εἶτα περὶ τὴν Μολοσσίδα καὶ Κασσιοπαίαν· οὐδὲν δὲ χρηστὸν ἀπὸ τῆς χώρας ἔχοντες, ἀλλὰ καὶ χαλεποῖς χρώμενοι προσοίκοις εἰς τὸ Κιρραῖον πεδίον ἧκον, Οἰνόκλου τοῦ βασιλέως ἄγοντος αὐτούς. ἐκεῖ δὲ μεγάλων αὐχμῶν γενομένων, κατὰ χρησμὸν ὡς λέγεται τὸν Οἴνοκλον καταλεύσαντες καὶ πάλιν πλανηθέντες, εἰς ταύτην ἀφίκοντο τὴν χώραν, ἣν νῦν ἔχουσιν, ἀγαθὴν καὶ πάμφορον οὖσαν. ὅθεν εἰκότως εὔχονται τοῖς θεοῖς εἰς τὴν παλαιὰν πατρίδα μὴ ἐπανελθεῖν, ἀλλʼ αὐτοῦ καταμένειν εὐδαιμονοῦντας.
27. Question 27. What is the reason that at Rhodes the crier never enters into the chapel of Ocridion? Solution. Was it because Ochimus espoused his daughter Cydippe to Ocridion? But Cercaphus, who was brother to Ochimnus, falling in love with the maid, persuaded the crier (for it was the custom to fetch the brides by the crier) to bring her to him when she should be delivered to him. This being accordingly done, Cercaphus got the maid and fled; afterwards, when Ochimus was grown old, he returned. Wherefore it was enacted by the Rhodians that a crier should not enter into the chapel of Ocridion, because of the injustice done by him.
27. τί δήποτε παρὰ Ῥοδίοις εἰς τὸ τοῦ Ὀκριδίωνος ἡρῷον οὐκ εἰσέρχεται κῆρυξ; ἦ ὅτι Ὄχιμος τὴν θυγατέρα Κυδίππην ἐνεγύησεν Ὀκριδίωνι; Κέρκαφος δʼ ἀδελφὸς ὢν Ὀχίμου τῆς δὲ παιδὸς ἐρῶν, ἔπεισε τὸν κήρυκα διὰ κηρύκων γὰρ ἔθος ἦν τὸ μετέρχεσθαι τὰς νύμφας, ὅταν παραλάβῃ τὴν Κυδίππην, πρὸς ἑαυτὸν ἀγαγεῖν. τούτου δὲ πραχθέντος, ὁ μὲν Κέρκαφος ἔχων τὴν κόρην ἔφυγεν, ὕστερον δὲ τοῦ Ὀχίμου γηράσαντος ἐπανῆλθε. τοῖς δὲ Ῥοδίοις ἔθος κατέστη κήρυκα μὴ προσιέναι τῷ τοῦ Ὀκριδίωνος ἡρῴῳ διὰ τὴν γενομένην ἀδικίαν.
28. Question 28. What is the reason that at Tenedos a piper might not go into the temple of Tenes, and that no mention might be made of Achilles in that temple? Solution. Was it because, when his step-mother accused Tenes that he would have lain with her, Molpus a piper bore false witness against him; whereupon Tenes took occasion to fly into Tenedos with his sister? And they say that Achilles was strictly charged by Thetis his mother not to slay Tenes, as one that was much respected by Apollo, and that the Goddess committed the trust to one of the household servants that he should take special care and put him in mind of it, lest Achilles should kill Tenes at unawares. But when Achilles made an incursion into Tenedos and pursued the sister of Tenes, being very fair, Tenes met him and defended his sister; whereupon she escaped, but Tenes was slain. Achilles, knowing him as he fell down dead, slew his own servant, because he being present did not admonish him to the contrary. He buried Tenes, whose temple now remains, into which no piper enters, nor is Achilles named there.
28. τί δήποτε παρὰ Τενεδίοις εἰς τὸ τοῦ Τένου ἱερὸν οὐκ ἔξεστιν αὐλητὴν εἰσελθεῖν οὐδʼ Ἀχιλλέως ἐν τῷ ἱερῷ μνησθῆναι; ἦ ὅτι τῆς μητρυιᾶς τὸν Τένην διαβαλούσης ὡς βουλόμενον αὐτῇ συγγενέσθαι Μόλπος ὁ αὐλητὴς τὰ ψευδῆ κατεμαρτύρησεν αὐτοῦ, διὰ τοῦτο τῷ Τένῃ συνέπεσε φεύγειν εἰς Τένεδον μετὰ τῆς ἀδελφῆς; Ἀχιλλεῖ δὲ λέγεται τὴν μητέρα Θέτιν ἰσχυρῶς ἀπαγορεῦσαι μὴ ἀνελεῖν τὸν Τένην ὡς τιμώμενον ὑπʼ Ἀπόλλωνος, καὶ παρεγγυῆσαι ἑνὶ τῶν οἰκετῶν, ὅπως προσέχῃ καὶ ἀναμιμνήσκῃ, μὴ λάθῃ κτείνας ὁ Ἀχιλλεὺς τὸν Τένην. ἐπεὶ δὲ τὴν Τένεδον κατατρέχων ἐδίωκε τὴν ἀδελφὴν τοῦ Τένου καλὴν οὖσαν ἀπαντήσας θʼ ὁ Τένης ἠμύνετο πρὸ τῆς ἀδελφῆς, καὶ ἡ μὲν ἐξέφυγεν ὁ δὲ Τένης ἀνῃρέθη· ὁ Ἀχιλλεὺς πεσόντα γνωρίσας, τὸν μὲν οἰκέτην ἀπέκτεινεν, ὅτι παρὼν οὐκ ἀνέμνησε· τὸν δὲ Τένην ἔθαψεν, οὗ νῦν τὸ ἱερόν ἐστι, καὶ οὔτʼ αὐλητὴς εἴσεισιν οὔτʼ Ἀχιλλεὺς ὀνομάζεται.
29. Question 29. Who was the πωλήτης amongst the Epidamnians. Solution. The Epidamnians, who were neighboring to the Illyrians, perceiving that the citizens that had frequent commerce with them were debauched, and fearing an innovation, made choice of an approved man yearly from amongst them, who should deal as a factor with the barbarians in all matters of trade and traffic, managing the whole business of dealing and commerce on the behalf of all the citizens; and this man was called poletes, or the seller.
29. τίς ὁ παρʼ Ἐπιδαμνίοις πωλήτης; Ἐπιδάμνιοι γειτνιῶντες Ἰλλυριοῖς ᾐσθάνοντο τοὺς ἐπιμιγνυμένους αὐτοῖς πολίτας γιγνομένους πονηροὺς καὶ φοβούμενοι νεωτερισμὸν ᾑροῦντο πρὸς τὰ τοιαῦτα συμβόλαια καὶ τὰς ἀμείψεις καθʼ ἕκαστον ἐνιαυτὸν ἕνα τῶν δεδοκιμασμένων παρʼ αὐτοῖς, ὃς ἐπιφοιτῶν τοῖς βαρβάροις παρεῖχεν ἀγορὰν καὶ διάθεσιν πᾶσι τοῖς πολίταις πωλήτης προσαγορευόμενος.
30. Question 30. What is the shore of Araenus in Thrace? Solution. The Andrians and Chalcidians sailing into Thrace to get them a seat, the city Sane being betrayed was delivered up to them both in common; and being told that Acanthus was deserted by the barbarians, they sent two spies thither. These approaching the city and perceiving all the enemies to be fled, the Chalcidian outruns the other, intending to seize the city for the Chalcidians; but the Andrian, finding himself not able to overtake him, darts his lance and fixeth it exactly in the gates, and saith that he had first seized the city for the Andrians. Hence a great contention arising, they agreed together without a war to make the Erythraeans, Samians, and Parians umpires in all matters of controversy between them. The Erythraeans and Samians brought in the verdict for the Andrians, but the Parians for the Chalcidians; hence the Andrians about this place bound themselves under a curse, that they would not give wives in marriage to the Parians nor take wives of them. Therefore they called the place the Shore of Araenus (i.e. of the curse), whereas before it was called the Shore of the Dragon.
30. τίς ἡ περὶ Θρᾴκην Ἀραίνου ἀκτή; Ἄνδριοι καὶ Χαλκιδεῖς πλεύσαντες εἰς Θρᾴκην οἰκήσεως ἕνεκα Σάνην μὲν πόλιν ἐκ προδοσίας κοινῇ παρέλαβον, τὴν δʼ Ἄκανθον ἐκλελοιπέναι τοὺς βαρβάρους πυνθανόμενοι, δύο κατασκόπους ἔπεμψαν. ὡς δὲ τῇ πόλει προσιόντες παντάπασι πεφευγότας ᾐσθάνοντο τοὺς πολεμίους, ὁ μὲν Χαλκιδικὸς προεξέδραμεν ὡς καταληψόμενος τοῖς Χαλκιδεῦσι τὴν πόλιν, ὁ δʼ Ἄνδριος οὐ συνεξανύτων ἠκόντισε τὸ δόρυ, καὶ ταῖς πύλαις ἐμπαρέντος μέγα βοήσας Ἀνδρίων ἔφη παισὶν αἰχμῇ προκατειλῆφθαι τὴν πόλιν. ἐκ τούτου διαφορᾶς γενομένης, ἄνευ πολέμου συνέβησαν Ἐρυθραίοις καὶ Σαμίοις καὶ Παρίοις χρήσασθαι περὶ πάντων δικασταῖς. ἐπεὶ δʼ οἱ μὲν Ἐρυθραῖοι καὶ οἱ Σάμιοι τὴν ψῆφον Ἀνδρίοις ἤνεγκαν, οἱ δὲ Πάριοι Χαλκιδεῦσιν, ἀρὰς ἔθεντο περὶ τὸν τόπον τοῦτον οἱ Ἄνδριοι κατʼ αὐτῶν μήτε δοῦναι γυναῖκα Παρίοις μήτε λαβεῖν παρʼ αὐτῶν· καὶ διὰ τοῦτο προσηγόρευσαν ἀκτὴν Ἀραίνου, πρότερον ὀνομαζομένην Δράκοντος διὰ τί τοῖς θεσμοφορίοις αἱ τῶν Ἐρετριέων γυναῖκες οὐ πρὸς πῦρ ἀλλὰ πρὸς ἥλιον ὀπτῶσι τὰ κρέα, καὶ Καλλιγένειαν οὐ καλοῦσιν;
31. Question 31. In the solemn feasts to the honor of Ceres, why do the Eretrian women roast their meat not at the fire, but by the sun; and why do they not call upon Kalligeneia? Solution. Was it because it came in course to the women which Agamemnon carried captive from Troy to solemnize a feast to Ceres in this place, and while they were so doing, a fair wind arose, and they suddenly made sail, leaving the sacrifices imperfect.
31. ἦ ὅτι ταῖς αἰχμαλώτοις, ἃς ἦγεν ἐκ Τροίας Ἀγαμέμνων, ἐνταῦθα συνέβη θεσμοφόρια θύειν, πλοῦ δὲ φανέντος, ἐξαίφνης ἀνήχθησαν ἀτελῆ τὴν θυσίαν καταλιποῦσαι;