---
title: "The Greek Questions · Quaestiones Graecae"
author: "Plutarch"
translator: "Isaac Chauncy, rev. William W. Goodwin"
languages: [grc, en]
shelf: "Philosophy"
section: 2 of 2
url: https://scriptura.si/works/plutarch-greek-questions/2/
cite: "Plutarch, tr. Isaac Chauncy, rev. William W. Goodwin, The Greek Questions · Quaestiones Graecae, section 2. Scriptura (scriptura.si), https://scriptura.si/works/plutarch-greek-questions/2/"
---

# The Greek Questions · Quaestiones Graecae

*Plutarch, tr. Isaac Chauncy, rev. William W. Goodwin*

Questions about the strange customs, names and rites of Greek cities.

> Greek: ed. Grēgorios N. Vernardakēs, from the Perseus Digital Library (canonical-greekLit, tlg0007.tlg084b, CC BY-SA 4.0).

> English: Isaac Chauncy, rev. William W. Goodwin, from the Perseus Digital Library (tlg0007.tlg084b.perseus-eng4). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## 2. Sections 32–59

Source: https://scriptura.si/works/plutarch-greek-questions/2/ · cite a paragraph as https://scriptura.si/works/plutarch-greek-questions/2/#p-N

[¶0] 32. Question 32. Who were the Ἀειναῦτα amongst the Milesians? Solution. The tyrants Thoas and Damasenor being deposed, two factions got the government of the city, one of which was called Ploutis, the other Cheiromacha, and the potent men prevailing, they settled the state affairs in the association. And when they would sit in council about matters of greatest concern, they went on ship-board and launched out to a great distance from the shore; and when they were agreed upon a point in debate, they sailed back again, and upon this account were called ἀειναῦται (perpetual mariners).

> Greek: 32. τίνες οἱ ἀειναῦται παρὰ Μιλησίοις; τῶν περὶ Θόαντα καὶ Δαμασήνορα τυράννων καταλυθέντων, ἑταιρεῖαι δύο τὴν πόλιν κατέσχον, ὧν ἡ μὲν ἐκαλεῖτο Πλουτὶς ἡ δὲ Χειρομάχα. κρατήσαντες οὖν οἱ δυνατοὶ καὶ τὰ πράγματα περιστήσαντες εἰς τὴν ἑταιρείαν, ἐβουλεύοντο περὶ τῶν μεγίστων ἐμβαίνοντες εἰς τὰ πλοῖα καὶ πόρρω τῆς γῆς ἐπανάγοντες· κυρώσαντες δὲ τὴν γνώμην κατέπλεον, καὶ διὰ τοῦτʼ ἀειναῦται προσηγορεύθησαν.

[¶1] 33. Question 33. Why do the Chalcidians call a certain place about Pyrsopius the Ἀκμαίων Λέσχη, the Youth’s Conventicle? Solution. They say that Nauplius, being persecuted by the Achaeans, addressed himself to the Chalcidians for redress, making his defence against the accusation and recriminating on the Achaeans. Whereupon the Chalcidians, refusing to deliver him into their hands lest he should be slain by treachery, granted him a guard of lusty young men, and appointed their post in that place where they had mutual society together and guarded Nauplius.

> Greek: 33. τί δήποτε Χαλκιδεῖς τὸν περὶ τὸ Πυρσόφιον τόπον ἀκμαίων λέσχην καλοῦσι; τὸν Ναύπλιόν φασιν ὑπὸ τῶν Ἀχαιῶν διωκόμενον Χαλκιδεῖς ἱκετεῦσαι, καὶ τὰ μὲν περὶ τῆς αἰτίας ἀπολογεῖσθαι, τὰ δʼ αὐτὸν ἀντεγκαλεῖν τοῖς Ἀχαιοῖς. ἐκδιδόναι μὲν οὖν αὐτὸν οἱ Χαλκιδεῖς οὐκ ἐμέλλησαν· δεδιότες δὲ μὴ δόλῳ φονευθῇ, φυλακὴν ἔδοσαν αὐτῷ τοὺς ἀκμάζοντας νεανίσκους καὶ κατέστησαν εἰς τὸν τόπον τοῦτον, ὅπου συνῆσαν ἀλλήλοις ἅμα καὶ τὸν Ναύπλιον παρεφύλαττον.

[¶2] 34. Question 34. Who was he that sacrificed an ox to his benefactor? Solution. In a haven of Ithaca there was a pirate ship, in which happened to be an old man who had earthen pots holding pitch. It fell out that an Ithacan skipper named Pyrrhias put into this port, who ransomed the old man upon free cost, only upon his supplication and out of commiseration towards him, and at the request of the old man he purchased also some of his tar-pots. The pirates departing and all fear of danger over, the old fellow brings Pyrrhias to his earthen pots, and shows him a great deal of gold and silver blended amongst the pitch; whereupon Pyrrhias attaining to great riches treated the old man well in all respects, and sacrificed an ox to him. Hence they say proverbially that none hath sacrificed an ox to his benefactor but Pyrrhias.

> Greek: 34. τίς ὁ βοῦν εὐεργέτῃ θύσας; πλοῖον ὥρμει περὶ τὴν Ἰθακησίαν λῃστρικόν, ἐν ᾧ πρεσβύτης ἐτύγχανε μετὰ κεραμίων ἐχόντων πίτταν. τούτῳ τὸν νοῦν κατὰ τύχην προσέσχε πορθμεὺς Ἰθακήσιος ὀνόματι Πυρρίας, καὶ τὸν πρεσβύτην ἐρρύσατο μηδενὸς δεόμενος, ἀλλὰ πεισθεὶς ὑπʼ αὐτοῦ καὶ οἰκτίρας· προσέλαβε δὲ καὶ τῶν κεραμίων, τοῦ πρεσβύτου κελεύσαντος. ἀπαλλαγέντων δὲ τῶν λῃστῶν καὶ γενομένης ἀδείας, ὁ πρεσβύτης τοῖς κεραμίοις τὸν Πυρρίαν προσαγαγὼν χρυσίον ἐδείκνυεν ἐν αὐτοῖς πολὺ καὶ ἀργύριον τῇ πίττῃ καταμεμιγμένον. ἐξαίφνης οὖν ὁ Πυρρίας πλούσιος γενόμενος τὰ τʼ ἄλλʼ εὖ περιεῖπε τὸν γέροντα καὶ βοῦν ἔθυσεν αὐτῷ. ὃ καὶ παροιμιαζόμενοι λέγουσιν οὐδεὶς εὐεργέτῃ βοῦν ἔθυσεν ἀλλʼ ἢ Πυρρίας τί δήποτε ταῖς κόραις τῶν Βοττιαίων ἔθος ἦν λέγειν χορευούσαις ἴωμεν εἰς Ἀθήνας;

[¶3] 35. Question 35. Why was there a custom amongst the Bottiaean maids, as they danced, to sing, “Let us go to Athens”? Solution. It is reported that the Cretans (in payment of a vow) sent the firstlings of men to Delphi; but when such as were sent found no plentiful provision there, they departed from thence in search of a plantation, and first sat down at Japygia. From thence they went and possessed that part of Thrace which now they have, Athenians being mixed with them; for it is probable that Minos did not destroy those young men which the Athenians sent in a way of tribute, but only detained them in servitude. Some that were descended from these and were accounted Cretans were sent with others to Delphi; so the Bottiaean daughters, in remembrance of their pedigree, sing on their feast-days, “Let us go to Athens.”

> Greek: 35. Κρῆτάς φασιν εὐξαμένους ἀνθρώπων ἀπαρχὴν εἰς Δελφοὺς ἀποστεῖλαι, τοὺς δὲ πεμφθέντας, ὡς ἑώρων οὐδεμίαν οὖσαν εὐπορίαν, αὐτόθεν εἰς ἀποικίαν ὁρμῆσαι· καὶ πρῶτον μὲν ἐν Ἰαπυγίᾳ κατοικῆσαι, ἔπειτα τῆς Θρᾴκης τοῦτον τὸν τόπον κατασχεῖν, ἀναμεμιγμένων αὐτοῖς Ἀθηναίων. ἔοικε γὰρ μὴ διαφθείρειν ὁ Μίνως οὓς ἔπεμπον Ἀθηναῖοι κατὰ τὸν δασμὸν ἠιθέους, ἀλλὰ κατέχειν παρʼ ἑαυτῷ λατρεύοντας. ἐξ ἐκείνων οὖν τινες γεγονότες καὶ νομιζόμενοι Κρῆτες εἰς Δελφοὺς συναπεστάλησαν. ὅθεν αἱ θυγατέρες τῶν Βοττιαίων ἀπομνημονεύουσαι τοῦ γένους ᾖδον ἐν ταῖς ἑορταῖς ἴωμεν εἰς Ἀθήνας διὰ τί τὸν Διόνυσον αἱ τῶν Ἠλείων γυναῖκες ὑμνοῦσαι παρακαλοῦσι βοέῳ ποδὶ παραγίγνεσθαι πρὸς αὐτάς (ἔχει δʼ οὕτως ὁ ὕμνος ἐλθεῖν, ἥρω Διόνυσε, Ἀλείων ἐς ναὸν ἁγνὸν σὺν Χαρίτεσσιν ἐς ναὸν τῷ βοέῳ ποδὶ θύων.

[¶4] 36. Question 36. Why do the Eleian women in their hymns beseech Bacchus that he will come to their help with an ox’s foot? The hymns run thus: “Come, O hero Bacchus, to thy holy temple placed by the sea; hasten with the Graces to thy temple with a neat’s foot.” Then they redouble this, “O worthy Bull”! Solution. Was it because some call Bacchus Bull-begot, and some Bull? Or as some say ox-foot for a great foot; as the poet saith ox-eye for a great eye, and Βουλάϊος for haughty? Or is it rather, because the foot of an ox is innocent and his bearing horns on his head is pernicious, that so they desire the God may come to them mild and harmless? Or is it because many men are of opinion that this God presides over ploughing and sowing?

> Greek: 36. εἶτα δὶς ἐπᾴδουσιν ἄξιε ταῦρε); πότερον ὅτι καὶ βουγενῆ προσαγορεύουσι καὶ ταῦρον ἔνιοι τὸν θεόν, ἢ τῷ μεγάλῳ ποδὶ βοέῳ λέγουσιν, ὡς βοῶπιν ὁ ποιητὴς τὴν μεγαλόφθαλμον καὶ βουγάιον τὸν μεγάλαυχον; ἢ μᾶλλον, ὅτι τοῦ βοὸς ὁ ποὺς ἀβλαβής ἐστι τὸ δὲ κερασφόρον ἐπιβλαβές, οὕτω τὸν θεὸν παρακαλοῦσι πρᾶον ἐλθεῖν καὶ ἄλυπον; ἢ ὅτι καὶ ἀρότου καὶ σπόρου πολλοὶ τὸν θεὸν ἀρχηγὸν γεγονέναι νομίζουσι;

[¶5] 37. Question 37. What is the meaning of that place at Tanagra, before the city, called Achilleum? For it is reported that the city had rather enmity than kindness for Achilles, in that he took Stratonice, the mother of Poemander, by force of arms, and slew Acestor the son of Ephippus. Solution. Now Poemander the father of Ephippu; (whilst the region of Tanagra was still inhabited by villagers), being besieged in Stephon (a village so called) by the Achaeans because he refused to aid them in the wars, left that country the same night, and fortified Poemandria. Policrithus the architect coming in, disparaging his works and making a ridicule of them, leaped over the ditch; Poemander, falling into a rage, catched up a great stone suddenly to throw at him, which had been hid there a great while, lying over some sacred nocturnal relics. This Poemander hurling rashly slung, and missing Policrithus, slew his own son Leucippus. He was then forced by law to depart out of Boeotia and become a wandering and begging pilgrim; neither was that easy for him to do, because of the incursions which the Achaeans made into the region of Tanagra. Wherefore he sent Ephippus his son to beg aid of Achilles. He by persuasion prevailed with Achilles to come, with Tlepolemus the son of Hercules, and with Peneleos the son of Hippalcmus, all of them their kindred. By these Poemander was introduced into Chalcis, and was absolved by Elephenor from the murder; he ascribed great honor to these men, and assigned groves to each of them, of which this kept the name of Achilles’s Grove.

> Greek: 37. διὰ τί Ταναγραίοις πρὸ τῆς πόλεως ἔστιν Ἀχίλλειον, τόπος οὕτω προσαγορευόμενος; ἔχθρα γὰρ αὐτῷ μᾶλλον ἢ φιλία λέγεται γεγονέναι πρὸς τὴν πόλιν, ἁρπάσαντι μὲν τὴν μητέρα τοῦ Ποιμάνδρου Στρατονίκην, ἀποκτείναντι δʼ υἱὸν Ἐφίππου Ἀκέστορα Ποίμανδρος τοίνυν ὁ Ἐφίππου πατήρ, ἔτι τῆς Ταναγρικῆς κατὰ κώμας οἰκουμένης, ἐν τῷ καλουμένῳ Στέφοντι πολιορκούμενος ὑπὸ τῶν Ἀχαιῶν διὰ τὸ μὴ βούλεσθαι συστρατεύειν, ἐξέλιπε τὸ χωρίον ἐκεῖνο νύκτωρ καὶ τὴν Ποιμανδρίαν ἐτείχισε. παρὼν δὲ Πολύκριθος ὁ ἀρχιτέκτων διαφαυλίζων τὰ ἔργα καὶ καταγελῶν ὑπερήλατο τὴν τάφρον. ὀργισθεὶς ὁ Ποίμανδρος ὥρμησε λίθον ἐμβαλεῖν αὐτῷ μέγαν, ὃς ἦν αὐτόθι κεκρυμμένος ἐκ παλαιοῦ, νυκτελίοις ἱεροῖς ἐπικείμενος· τοῦτον ἀνασπάσας ὑπʼ ἀγνοίας ὁ Ποίμανδρος ἔβαλε, καὶ τοῦ μὲν Πολυκρίθου διήμαρτε, Λεύκιππον δὲ τὸν υἱὸν ἀπέκτεινεν. ἔδει μὲν οὖν κατὰ τὸν νόμον ἐκ τῆς Βοιωτίας μεταστῆναι, ἐφέστιον καὶ ἱκέτην ξένον γενόμενον· οὐκ ἦν δὲ ῥᾴδιον, ἐμβεβληκότων εἰς τὴν Ταναγρικὴν τῶν Ἀχαιῶν. ἔπεμψεν οὖν Ἔφιππον τὸν υἱὸν Ἀχιλλέως δεησόμενον. ὁ δὲ καὶ τοῦτον εἰσάγει πείσας καὶ Τληπόλεμον τὸν Ἡρακλέους καὶ Πηνέλεων τὸν Ἱππάλκμου, συγγενεῖς ἅπαντας αὑτῶν ὄντας. ὑφʼ ὧν ὁ Ποίμανδρος εἰς Χαλκίδα συνεκπεμφθεὶς καὶ καθαρθεὶς παρʼ Ἐλεφήνορι τὸν φόνον, ἐτίμησε τοὺς ἄνδρας καὶ τεμένη πᾶσιν ἐξεῖλεν, ὧν τὸ Ἀχιλλέως καὶ τοὔνομα διατετήρηκεν.

[¶6] 38. Question 38. Who amongst the Boeotians were the Ψολόεις, and who the Ὀλεῖαι? Solution. They say that Minos’s daughters—Leucippe, Arsinoe, and Alcathoe—falling mad, had a greedy appetite for man’s flesh, and accordingly cast lots for their children. Whereupon it fell to Leucippe’s lot to produce her son Hippasus to be cut in pieces. The husbands of these women, that were clothed in coarse apparel by reason of sorrow and grief, were called Psoloeis, the women Ὀλεῖαι that is ὀλοαί (destructive). And to this day the Orchomenians call their posterity so. And it is so ordered that, in the yearly feast called Agrionia, there is a flight and pursuit of them by the priest of Bacchus, with a drawn sword in his hand. It is lawful for him to slay any of them that he takes, and Zoilus a priest of our time slew one. This thing proved unlucky to them; for Zoilus, sickening upon a wound that he got, wasted away for a long time and died; whereupon the Orchomenians, falling under public accusations and condemnations, removed the priesthood from their family, and made choice of the best man in the whole multitude.

> Greek: 38. τίνες οἱ παρὰ Βοιωτοῖς Ψολόεις καὶ τίνες αἱ Ὀλεῖαι; τὰς Μινύου θυγατέρας φασὶ Λευκίππην καὶ Ἀρσινόην καὶ Ἀλκαθόην μανείσας ἀνθρωπίνων ἐπιθυμῆσαι κρεῶν καὶ διαλαχεῖν περὶ τῶν τέκνων· Λευκίππης λαχούσης, παρασχεῖν Ἵππασον τὸν υἱὸν διασπάσασθαι· καὶ κληθῆναι τοὺς μὲν ἄνδρας αὐτῶν δυσειματοῦντας ὑπὸ λύπης καὶ πένθους ψολόεις, αὐτὰς δὲ ὀλείας οἷον ὀλοάς. καὶ μέχρι νῦν Ὀρχομένιοι τὰς ἀπὸ τοῦ γένους οὕτω καλοῦσι. καὶ γίγνεται παρʼ ἐνιαυτὸν ἐν τοῖς Ἀγριωνίοις φυγὴ καὶ δίωξις αὐτῶν ὑπὸ τοῦ ἱερέως τοῦ Διονύσου ξίφος ἔχοντος. ἔξεστι δὲ τὴν καταληφθεῖσαν ἀνελεῖν, καὶ ἀνεῖλεν ἐφʼ ἡμῶν Ζωίλος ὁ ἱερεύς. ἀπέβη δʼ εἰς οὐδὲν χρηστὸν αὐτοῖς, ἀλλʼ ὅ τε Ζωίλος ἐκ τοῦ τυχόντος ἑλκειδίου νοσήσας καὶ διασαπεὶς πολὺν χρόνον ἐτελεύτησεν, οἳ τʼ Ὀρχομένιοι δημοσίαις βλάβαις καὶ καταδίκαις περιπεσόντες ἐκ τοῦ γένους τὴν ἱερωσύνην μετέστησαν, ἐκ πάντων αἱρούμενοι τὸν ἄριστον.

[¶7] 39. Question 39. Why do the Arcadians stone those that go willingly into the Lycaeum, while those that go in ignorantly they carry forth to Eleutherae? Solution. Is it on the ground that they gained their liberty by being thus absolved, that the story has gained credit? And is this saying “to Eleutherae” the same as “into the region of security,” or “thou shalt come to the seat of pleasure”? Or is the reason to be rendered according to that fabulous story, that of all the sons of Lycaon Eleuther and Lebadus alone were free from that conspiracy against Jupiter, and fled into Boeotia, where the Lebadenses use the like civil polity to that of the Arcadians, and therefore they send them to Eleutherae that enter unwittingly into the inaccessible temple of Jupiter? Or is it (as Architimus saith in his remarks on Arcadia) that some that went into the Lycaeum unawares were delivered up to the Phliasians by the Arcadians, and by the Phliasians to the Megarians, and by the Megarians to the Thebans which inhabit about Eleutherae, where they are detained under rain, thunder, and other direful judgments from Heaven; and upon this account some say this place was called Eleutherae. But the report is not true that he that enters into the Lycaeum casts no shadow, though it hath had a firm belief. And what if this be the reason of that report, that the air converted into clouds looks darkly on them that go in? Or that he that goes in falls down dead?—for the Pythagoreans say that the souls of the deceased do neither give a shadow nor wink. Or is it that the sun only makes a shadow, and the law bereaveth him that entereth here of the sight of the sun? Though this they speak enigmatically; for verily he that goes in is called Elaphus, a stag. Hence the Lacedaemonians delivered up to the Arcadians Cantharion the Arcadian, who went over to the Eleans whilst they waged war with the Arcadians, passing with his booty through the inaccessible temple, and fled to Sparta when the war was ended; the oracle requiring them to restore the stag.

> Greek: 39. διὰ τί τοὺς εἰς τὸ Λύκαιον εἰσελθόντας ἑκουσίως καταλεύουσιν οἱ Ἀρκάδες· ἂν δʼ ὑπʼ ἀγνοίας, εἰς Ἐλευθερὰς ἀποστέλλουσι; πότερον ὡς ἐλευθερουμένων αὐτῶν διὰ τὴν ἀπόλυσιν ἔσχεν ὁ λόγος πίστιν, καὶ τοιοῦτόν ἐστι τὸ εἰς Ἐλευθεράς, οἷον τὸ εἰς Ἀμελοῦς χώραν καὶ τὸ ἥξεις εἰς Ἀρέσαντος ἕδος ἢ κατὰ τὸν μῦθον ἐπεὶ μόνοι τῶν Λυκάωνος παίδων Ἐλευθὴρ καὶ Λεβεάδος οὐ μετέσχον τοῦ περὶ τὸν Δία μιάσματος ἀλλʼ εἰς Βοιωτίαν ἔφυγον, καὶ Λεβαδεῦσιν ἔστιν ἰσοπολιτεία πρὸς Ἀρκάδας; εἰς Ἐλευθερὰς οὖν ἀποπέμπουσι τοὺς ἐν τῷ ἀβάτῳ τοῦ Διὸς ἀκουσίως γενομένους. ἢ ὡς Ἀρχίτιμος ἐν τοῖς Ἀρκαδικοῖς ἐμβάντας τινὰς κατʼ ἄγνοιαν φησιν ὑπʼ Ἀρκάδων παραδοθῆναι Φλιασίοις, ὑπὸ δὲ Φλιασίων Μεγαρεῦσιν, ἐκ δὲ Μεγαρέων εἰς Θήβας κομιζομένους περὶ τὰς Ἐλευθερὰς ὕδατι καὶ βρονταῖς καὶ διοσημίαις ἄλλαις κατασχεθῆναι· ἀφʼ οὗ δὴ καὶ τὸν τόπον Ἐλευθερὰς ἔνιοί φασι προσαγορεύεσθαι. τὸ μέντοι σκιὰν μὴ πίπτειν ἀπὸ τοῦ ἐμβάντος εἰς τὸ Λύκαιον λέγεται μὲν οὐκ ἀληθῶς, ἔσχηκε δὲ πίστιν ἰσχυράν. πότερον τοῦ ἀέρος εἰς νέφη τρεπομένου καὶ σκυθρωπάζοντος ἐπὶ τοῖς εἰσιοῦσιν, ἢ ὅτι θανατοῦται μὲν ὁ ἐμβάς, τῶν δʼ ἀποθανόντων οἱ Πυθαγορικοὶ λέγουσι τὰς ψυχὰς μὴ ποιεῖν σκιὰν μηδὲ σκαρδαμύττειν; ἢ σκιὰν μὲν ὁ ἥλιος ποιεῖ, τὸν δʼ ἥλιον ἀφαιρεῖται τοῦ ἐμβάντος ὁ νόμος; καὶ τοῦτʼ αἰνιττόμενοι λέγουσι· καὶ γὰρ ἔλαφος ὁ ἐμβὰς καλεῖται. διὸ καὶ Κανθαρίωνα τὸν Ἀρκάδα πρὸς Ἠλείους αὐτομολήσαντα πολεμοῦντας Ἀρκάσι καὶ διαβάντα μετὰ λείας τὸ ἄβατον, καταλυθέντος δὲ τοῦ πολέμου καὶ φυγόντα εἰς Σπάρτην, ἐξέδοσαν οἱ Λακεδαιμόνιοι τοῖς Ἀρκάσι, τοῦ θεοῦ κελεύσαντος ἀποδιδόναι τὸν ἔλαφον.

[¶8] 40. Question 40. Who is Eunostus, the hero of Tanagra; and what is the reason that women may not enter into his grove? Solution. Eunostus was the son of Elieus who came of Cephisus and Scias, but they say received his name from Eunosta, the nymph that brought him up. This man was honest and just, and no less temperate and austere. They say that Ochna his niece fell in love with him, who was one of the daughters of Colonus; and when he perceived that she tempted him to lie with her, manifesting his indignation he went and accused her to her brethren. But she had cried Whore first and provoked her brethren, Echimus, Leon, and Bucolus, to kill Eunostus, by her false suggestion that he would have forced her; wherefore these laid wait for the young man and slew him, upon which Elieus secured them. Now Ochna growing penitent and full of terror, as well to discharge the grief she had for her beloved as out of commiseration towards her brethren, confesses the whole truth to Elicus, and he declares it to Colonus, who condemned them. Whereupon Ochna’s brethren fled, but she broke her neck from some high place, as Myrtis the Anthedonian poetess hath told us. Therefore he kept the tomb and grove of Eunostus from the access and approach of women, insomuch that upon earthquakes, droughts, and other portents that often there happened, the Tanagrians made diligent search whether any woman had not by stealth got nigh to that place. And there are some (of whom Clidamus, a man of great fame, is one) who report that Eunostus met them as he was going to the sea to wash himself because a woman had entered into his grove. Diocles also, in his Treatise concerning Shrines, relates the edict of the Tana grins upon the things that Clidamus declared.

> Greek: 40. τίς Εὔνοστος ἥρως ἐν Τανάγρᾳ καὶ διὰ τίνα αἰτίαν τὸ ἄλσος αὐτοῦ γυναιξὶν ἀνέμβατόν ἐστιν; Ἐλιέως τοῦ Κηφισοῦ καὶ Σκιάδος Εὔνοστος ἦν υἱός, ᾧ φασιν ὑπὸ νύμφης Εὐνόστας ἐκτραφέντι τοῦτο γενέσθαι τοὔνομα. καλὸς δʼ ὢν καὶ δίκαιος οὐχ ἧττον ἦν σώφρων καὶ αὐστηρός· ἐρασθῆναι δʼ αὐτοῦ λέγουσιν Ὄχναν, μίαν τῶν Κολωνοῦ θυγατέρων ἀνεψιὰν οὖσαν. ἐπεὶ δὲ πειρῶσαν ὁ Εὔνοστος ἀπετρίψατο, καὶ λοιδορήσας ἀπῆλθεν εἰς τοὺς ἀδελφοὺς κατηγορήσων, ἔφθασεν ἡ παρθένος τοῦτο πράξασα κατʼ ἐκείνου καὶ παρώξυνε τοὺς ἀδελφοὺς Ἔχεμον καὶ Λέοντα καὶ Βουκόλον ἀποκτεῖναι τὸν Εὔνοστον, ὡς πρὸς βίαν αὐτῇ συγγεγενημένον. ἐκεῖνοι μὲν οὖν ἐνεδρεύσαντες ἀπέκτειναν τὸν νεανίσκον. ὁ δʼ Ἐλιεὺς ἐκείνους ἔδησεν· ἡ δʼ Ὄχνη μεταμελομένη καὶ γέμουσα ταραχῆς, ἅμα μὲν αὑτὴν ἀπαλλάξαι θέλουσα τῆς διὰ τὸν ἔρωτα λύπης, ἅμα δʼ οἰκτίρουσα τοὺς ἀδελφοὺς ἐξήγγειλε πρὸς τὸν Ἐλιέα πᾶσαν τὴν ἀλήθειαν, ἐκεῖνος δὲ Κολωνῷ. Κολωνοῦ δὲ δικάσαντος, οἱ μὲν ἀδελφοὶ τῆς Ὄχνης ἔφυγον, αὐτὴ δὲ κατεκρήμνισεν ἑαυτήν, ὡς Μυρτὶς ἡ Ἀνθηδονία ποιήτρια μελῶν ἱστόρηκε. τοῦ δʼ Εὐνόστου τὸ ἡρῷον καὶ τὸ ἄλσος οὕτως ἀνέμβατον ἐτηρεῖτο καὶ ἀπροσπέλαστον γυναιξίν, ὥστε πολλάκις σεισμῶν ἢ αὐχμῶν ἢ διοσημιῶν ἄλλων γενομένων ἀναζητεῖν καὶ πολυπραγμονεῖν ἐπιμελῶς τοὺς Ταναγραίους, μὴ λέληθε γυνὴ τῷ τόπῳ πλησιάσασα, καὶ λέγειν ἐνίους, ὧν ὁ Κλείδαμος ἦν, ἀνὴρ ἐπιφανής, ἀπηντηκέναι αὐτοῖς τὸν Εὔνοστον ἐπὶ θάλατταν βαδίζοντα λουσόμενον, ὡς γυναικὸς ἐμβεβηκυίας εἰς τὸ τέμενος. ἀναφέρει δὲ καὶ Διοκλῆς ἐν τῷ περὶ ἡρῴων συντάγματι δόγμα Ταναγραίων, περὶ ὧν ὁ Κλείδαμος ἀπήγγειλεν.

[¶9] 41. Question 41. Whence is it that in Boeotia there is a river at Eleon called Scamander? Solution. Deimachus, the son of Elcon and intimate friend of Hercules, bore his part in the siege of Troy. But the war proving long (as it seems), he took to him Glaucia the daughter of Scamander who had fallen in love with him, and got her with child: soon after, fighting against the Trojans, he was slain. Glaucia, fearing that she might be apprehended, fled to Hercules, and acquainted him with her late affection towards Deimachus, and the familiarity she had with him. Hercules, both out of commiseration to the woman, as also for joy that there was an offspring left of so good a man and his intimate acquaintance, took Glaucia on shipboard; and when she was delivered of a son, brought her into Boeotia, and committed her and her child to the care of Eleon. The son was named Scamander, and came to reign over that country. He called the river Inachus by his own name Scamander, and the next rivulet he named from his mother Glaucia; but the fountain he called Acidusa by his own wife’s name, by whom he had three daughters, which they have a veneration for to this day, styling them virgins.

> Greek: 41. πόθεν ἐν τῇ Βοιωτίᾳ περὶ τὸν Ἐλεῶνα ποταμὸς Σκάμανδρος ὠνομάσθη; Δηίμαχος ὁ Ἐλεῶνος υἱός, ἑταῖρος ὢν Ἡρακλέους, μετέσχε τῆς ἐπὶ Τροίαν στρατείας· τοῦ δὲ πολέμου μῆκος ὡς ἔοικε λαμβάνοντος, ἐρασθεῖσαν αὐτοῦ Γλαυκίαν τὴν Σκαμάνδρου θυγατέρα προσδεξάμενος ἔγκυον ἐποίησεν, εἶτʼ αὐτὸς μὲν ἔπεσε μαχόμενος τοῖς Τρωσίν· ἡ δὲ Γλαυκία φοβουμένη κατάφωρος γενέσθαι τῷ Ἡρακλεῖ κατέφυγε, καὶ κατεῖπεν αὑτῆς τὸν ἔρωτα καὶ τὴν γενομένην πρὸς τὸν Δηίμαχον ὁμιλίαν. ὁ δʼ ἅμα μὲν οἴκτῳ τῆς γυναικὸς ἅμα δὲ χαίρων τῷ ὑπολείπεσθαι γένος ἀνδρὸς ἀγαθοῦ καὶ συνήθους, ἀνέλαβε τὴν Γλαυκίαν εἰς τὰς ναῦς, καὶ τεκοῦσαν υἱὸν ἀγαγὼν ἐν τῇ Βοιωτίᾳ ἀπέδωκε τῷ Ἐλεῶνι καὶ τὸ παιδίον καὶ αὐτήν. ὠνομάσθη δʼ ὁ παῖς Σκάμανδρος καὶ τῆς χώρας ἐβασίλευσε. καὶ τὸν μὲν Ἴναχον ποταμὸν ἀπʼ αὐτοῦ Σκάμανδρον, τὸ δὲ πλησίον ῥεῦμα Γλαυκίαν ἀπὸ τῆς μητρὸς ὠνόμασεν· Ἀκίδουσαν δὲ τὴν κρήνην ἀπὸ τῆς ἑαυτοῦ γυναικός, ἐξ ἦς ἔσχε τρεῖς θυγατέρας, ἃς τιμῶσιν ἄχρι νῦν παρθένους προσαγορεύοντες ἀπὸ τίνος ἐρρήθη τὸ παροιμιῶδες αὕτα κυρία;

[¶10] 42. Question 42. Whence was that proverbial speech, “Let this prevail”? Solution. Dinon the Tarentine general, being a man well skilled in military affairs, when the citizens manifested their dislike of a certain opinion of his by lifting up of hands, as the crier was declaring the majority of votes, stretched forth his right hand and said, This is better. Thus Theophrastus hath told the story; and Apollodorus in his Rhytinus adds this: When the crier had said,’These are the most suffrages;’ ’Aye, but,’ saith Dinon,’these are the best,’ and ratifies the suffrages of the minority.

> Greek: 42. Δίνων ὁ Ταραντῖνος στρατηγῶν, ἀνὴρ δʼ ὢν ἀγαθὸς ἐν τοῖς πολεμικοῖς, ἀποχειροτονησάντων αὐτοῦ τινα γνώμην τῶν πολιτῶν, ὡς ὁ κῆρυξ ἀνεῖπε τὴν νικῶσαν, αὐτὸς ἀνατείνας τὴν δεξιὰν ἅδε εἶπε κρείσσων· οὕτω γὰρ ὁ Θεόφραστος ἱστόρηκε. προσιστόρηκε δὲ καὶ ὁ Ἀπολλόδωρος ἐν Ῥυτίνῳ, τοῦ κήρυκος αὗται πλείους εἰπόντος, ἀλλʼ αὗται φάναι βελτίους καὶ ἐπικυρῶσαι τὴν τῶν ἐλαττόνων χειροτονίαν.

[¶11] 43. Question 43. Why is the city of the Ithacans called Alalcomenae? Solution. It is affirmed by most, that it was because Anticlea in the time of her virginity was forcibly seized upon by Sisyphus, and brought forth Ulysses. But Ister the Alexandrian hath acquainted us in his memoirs, that Anticlea was married to Laertes, and being brought to a place about the Alalcomeneum in Boeotia, was delivered of Ulysses; and therefore Ulysses called the city of Ithaca by the same name, to renew the memory of the place in which he had been born.

> Greek: 43. πόθεν ἡ τῶν Ἰθακησίων πόλις Ἀλαλκομεναὶ προσηγορεύθη; διὰ τὸ τὴν Ἀντίκλειαν ὑπὸ Σισύφου βιασθεῖσαν ἐν τῇ παρθενίᾳ τὸν Ὀδυσσέα συλλαβεῖν· ὑπὸ πλειόνων δʼ ἐστὶν εἰρημένον. Ἴστρος δʼ ὁ Ἀλεξανδρεὺς ἐν ὑπομνήμασι προσιστόρηκεν, ὅτι τῷ Λαέρτῃ δοθεῖσα πρὸς γάμον καὶ ἀναγομένη, περὶ τὸ Ἀλαλκομένιον ἐν τῇ Βοιωτίᾳ τὸν Ὀδυσσέα τέκοι, καὶ διὰ τοῦτʼ ἐκεῖνος ὥσπερ μητροπόλεως ἀναφέρων τοὔνομα τὴν ἐν Ἰθάκῃ πόλιν οὕτω φησὶ προσαγορεύεσθαι.

[¶12] 44. Question 44. Who are the Monophagi in Aegina? Solution. Many of the Aeginetans that fought against Troy were slain in those wars, but more of them by storm in the voyaging by sea. The relations therefore receiving those few that were left, and observing the other citizens overwhelmed with sorrow and grief, thought it not convenient to make any public appearances of joy or to sacrifice to the Gods; but every one entertained privately in his own house his relations that were escaped with feasts and entertainments, they themselves giving attendance to their fathers, kinsfolks, brethren, and acquaintance, none of other families being admitted thereto. Hence in imitation of these they celebrate a sacrifice to Neptune, which is called the Thiasi, in which they revel without any noise, each family apart by itself, for the space of sixteen days, without any servant attending them; then offering sacrifices to Venus, they finish this solemn feast. Upon this account they are called Monophagi, i.e. such as feed apart by themselves.

> Greek: 44. τίνες ἐν Αἰγίνῃ οἱ μονοφάγοι; τῶν ἐπὶ τὴν Τροίαν στρατευσάντων Αἰγινητῶν πολλοὶ μὲν ἐν ταῖς μάχαις ἀπώλοντο, πλείονες δὲ κατὰ πλοῦν ὑπὸ τοῦ χειμῶνος ὀλίγους οὖν τοὺς περιλειπομένους οἱ προσήκοντες ὑποδεξάμενοι, τοὺς δʼ ἄλλους πολίτας ὁρῶντες ἐν πένθεσι καὶ λύπαις ὄντας, οὔτε χαίρειν ᾤοντο δεῖν φανερῶς οὔτε θύειν τοῖς θεοῖς· ἀλλὰ κρύφα καὶ κατʼ οἰκίαν ἕκαστοι τοὺς σεσῳσμένους ἀνελάμβανον ἑστιάσεσι καὶ φιλοφροσύναις, αὐτοὶ διακονούμενοι πατράσι καὶ συγγενέσι καὶ ἀδελφοῖς καὶ οἰκείοις, ἀλλοτρίου μηδενὸς παρεισιόντος. ταῦτʼ οὖν ἀπομιμούμενοι τῷ Ποσειδῶνι θυσίαν ἄγουσι τοὺς καλουμένους θιάσους, ἐν ᾗ καθʼ αὑτοὺς ἐφʼ ἡμέρας ἑκκαίδεκα μετὰ σιωπῆς ἑστιῶνται, δοῦλος δʼ οὐ πάρεστιν· εἶτα ποιήσαντες Ἀφροδίσια διαλύουσι τὴν ἑορτήν· ἐκ δὲ τούτου μονοφάγοι καλοῦνται.

[¶13] 45. Question 45. What is the reason that the statue of Labradean Jupiter in Caria is made so as to hold an axe lifted up, and not a sceptre or thunderbolt. Solution. Because Hercules slaying Hippolyta, and taking away from her amongst other weapons her pole-axe, presented it to Omphale. After Omphale the kings of the Lydians carried it, as part of the sacred regalities which they took by succession, until Candaules, disdaining it, gave it to one of his favorites to carry. But afterwards Gyges revolting waged war against him; Arselis also came to the aid of Gyges from the Mylassians with a great strength, slew Candaules with his favorite, and carried away the pole-axe into Caria with other spoils; where furbishing up the statue of Jupiter, he put the axe into his hand and called it the Labradean God,—for the Lydians call an axe labra.

> Greek: 45. διὰ τί τοῦ Λαβρανδέως Διὸς ἐν Καρίᾳ τὸ ἄγαλμα πέλεκυν ἠρμένον οὐχὶ δὲ σκῆπτρον ἢ κεραυνὸν πεποίηται; ὅτι Ἡρακλῆς Ἱππολύτην ἀποκτείνας καὶ μετὰ τῶν ἄλλων ὅπλων αὐτῆς λαβὼν τὸν πέλεκυν Ὀμφάλῃ δῶρον δέδωκεν. οἱ δὲ μετʼ Ὀμφάλην Λυδῶν βασιλεῖς ἐφόρουν αὐτὸν ὥς τι τῶν ἄλλων ἱερῶν ἐκ διαδοχῆς παραλαμβάνοντες, ἄχρι Κανδαύλης ἀπαξιώσας ἑνὶ τῶν ἑταίρων φορεῖν ἔδωκεν. ἐπεὶ δὲ Γύγης ἀποστὰς ἐπολέμει πρὸς αὐτόν, ἦλθεν Ἄρσηλις ἐκ Μυλασέων ἐπίκουρος τῷ Γύγῃ μετὰ δυνάμεως, καὶ τόν τε Κανδαύλην καὶ τὸν ἑταῖρον αὐτοῦ διαφθείρει, καὶ τὸν πέλεκυν εἰς Καρίαν ἐκόμισε μετὰ τῶν ἄλλων λαφύρων. καὶ Διὸς ἄγαλμα κατασκευάσας τὸν πέλεκυν ἐνεχείρισε, καὶ Λαβρανδέα τὸν θεὸν προσηγόρευσε· Λυδοὶ γάρ λάβρυν τὸν πέλεκυν ὀνομάζουσι.

[¶14] 46. Question 46. What is the reason that the Trallians call the pulse ὄροβος by the name καθαρτής (i.e. purifying), and use it especially in expiations and purifications. Solution. Was it because the Leleges and Minyae, in former times driving out the Trallians, possessed themselves of the city and that country, and afterwards the Trallians returned and conquered them; and as many of the Leleges as were not slain or fled, but by reason of indigency and weakness were left there, they made no account of whether they lived or died, and therefore enacted a law that any Trallian that slew one of the Minyae or Leleges should be guiltless, provided only that he paid a measure of this pulse to the relatives of the slain person?

> Greek: 46. διὰ τί Τραλλιανοὶ καθαρτῆρα καλοῦσι τὸν ὄροβον καὶ χρῶνται μάλιστα πρὸς τὰς ἀφοσιώσεις καὶ τοὺς καθαρμούς; ἦ ὅτι Λέλεγες καὶ Μινύαι τὸ παλαιὸν ἐξελάσαντες αὐτοὺς τὴν πόλιν καὶ τὴν χώραν κατεῖχον, ὕστερον δʼ οἱ Τραλλιανοὶ κατελθόντες καὶ κρατήσαντες, ὅσοι τῶν Λελέγων οὐ διεφθάρησαν οὐδʼ ἔφυγον ἀλλὰ διʼ ἀμηχανίαν βίου καὶ ἀσθένειαν ὑπελείφθησαν αὐτόθι, τούτων οὐδένα λόγον ἔχοντες οὔτε ζώντων οὔτʼ ἀπολλυμένων, νόμον ἔθεντο τὸν κτείναντα Μινύην ἢ Λελέγην Τραλλιανῶν καθαρὸν εἶναι, μέδιμνον ὀρόβων ἀπομετρήσαντα τοῖς οἰκείοις τοῦ φονευθέντος;

[¶15] 47. Question 47. Why is it spoken by way of proverb amongst the Eleans, “Thou sufferest worse things than Sambicus”? Solution. It is said that one Sambicus an Elean, having many comrades with him, did break off many of the devoted bronze offerings placed in Olympia and disposed of them, and at length robbed the temple of Diana the Bish opess (which temple is in Elis, and is called Aristarchaeum. Presently after the committing of this sacrilege, he was taken and tormented the space of a year, being examined concerning all his accessories, and so died; hence this proverb arose from his suffering.

> Greek: 47. διὰ τί παρὰ τοῖς Ἠλείοις παροιμιῶδές ἐστι τὸ δεινότερα Σαμβίκου παθεῖν; λέγεταί τινα Σάμβικον Ἠλεῖον ἔχοντα πολλοὺς ὑφʼ ἑαυτῷ συνεργοὺς πολλὰ περικόψαι τῶν ἐν Ὀλυμπίᾳ χαλκῶν ἀναθημάτων καὶ ἀποδόσθαι, τέλος δὲ συλῆσαι τὸ τῆς ἐπισκόπου Ἀρτέμιδος ἱερόν· τοῦτο δʼ ἐστὶ μὲν ἐν Ἤλιδι, καλεῖται δʼ Ἀριστάρχειον· εὐθὺς οὖν μετὰ ταύτην τὴν ἱεροσυλίαν ἁλόντα βασανίζεσθαι διʼ ἐνιαυτοῦ περὶ ἑκάστου τῶν κεκοινωνηκότων ἀνακρινόμενον, καὶ οὕτως ἀποθανεῖν καὶ τὴν παροιμίαν ἐπὶ τοῖς ἐκείνου πάθεσι γενέσθαι.

[¶16] 48. Question 48. Why is the temple of Ulysses in Lacedaemon built hard by the monument of the Leucippides? Solution. One Ergiaeus, of the posterity of Diomedes, by the persuasion of Temenus stole the Palladium from Argos, Leager being conscious of and accessory to the felony, for he was one of the intimates of Temenus. Afterward Leager, by reason of a feud betwixt him and Temenus, went over into Lacedaemon and transported the Palladium thither. The kings receive him readily, and place the Palladium next to the temple of the Leucippides, and sending to Delphi consult the oracle about its safety and preservation. The oracle answered that they must make one of them that stole it the keeper of it. So they erected there the monument of Ulysses, especially since they supposed that hero was related to the city by the marriage of Penelope.

> Greek: 48. διὰ τί ἐν Λακεδαίμονι παρὰ τὸ τῶν Λευκιππίδων ἱερὸν ἵδρυται τοῦ Ὀδυσσέως ἡρῷον; Ἐργίαιος, εἷς τῶν Διομήδους ἀπογόνων, ὑπὸ Τημένου πεισθεὶς ἐξέκλεψε τὸ παλλάδιον ἐξ Ἄργους, συνειδότος Λεάγρου καὶ συνεκκλέπτοντος· ἦν δʼ οὗτος εἷς τῶν Τημένου συνήθων. ὕστερον δὲ τῷ Τημένῳ γενόμενος διʼ ὀργῆς ὁ Λέαγρος εἰς Λακεδαίμονα μετέστη τὸ παλλάδιον κομίζων. οἱ δὲ βασιλεῖς δεξάμενοι προθύμως ἱδρύσαντο πλησίον τοῦ τῶν Λευκιππίδων ἱεροῦ, καὶ πέμψαντες εἰς Δελφοὺς διεμαντεύοντο περὶ σωτηρίας αὐτοῦ καὶ φυλακῆς. ἀνελόντος δὲ τοῦ θεοῦ ἕνα τῶν ὑφελομένων τὸ παλλάδιον φύλακα ποιεῖσθαι, κατεσκεύασαν αὐτόθι τοῦ Ὀδυσσέως τὸ ἡρῷον, ἄλλως τε καὶ προσήκειν τῇ πόλει τὸν ἥρωα διὰ τὸν τῆς Πηνελόπης γάμον ὑπολαβόντες διὰ τί ταῖς Χαλκηδονίαις ἔθος ἐστίν, ὅταν ἀνδράσιν ἀλλοτρίοις ἐντύχωσι, μάλιστα δʼ ἄρχουσι, τὴν ἑτέραν περικαλύπτεσθαι παρειάν;

[¶17] 49. Question 49. What is the reason that it is a custom amongst the Chalcedonian women, that, if at any time they happen to meet with other women’s husbands, especially magistrates, they cover one cheek? Solution. The Chalcedonians warred against the Bithynians, being provoked thereto by every kind of injury. And Zipoetus being king of the Bithynians, they brought out all their forces, with the addition of Thracian auxiliaries, and were wasting the country with fire and sword. Zipoetus then pitching his camp against them at a place called Phalium, the Chalcedonians, fighting ill through desperateness and disorder, lost about eight thousand soldiers, but were not all cut off, Zipoetus in favor of the Byzantines yielding to a cessation of arms. Now, there being a great scarcity of men in the city of Chalcedon, most of the women were necessitated to marry their freedmen and aliens; others that chose widowhood rather than marriage to such, if they had any occasion to go before judges or magistrates, managed their own affairs, only withdrawing their veil from one side of their face. Then the married women, imitating these as their betters, for modesty’s sake took up the same custom.

> Greek: 49. πόλεμος ἦν αὐτοῖς πρὸς Βιθυνοὺς ἐκ πάσης παροξυνομένοις προφάσεως Ζειποίτου δὲ βασιλεύσαντος αὐτῶν, πανστρατιᾷ, καὶ Θρᾳκῶν ἐπικουρίας προσγενομένης, ἐπυρπόλουν καὶ κατέτρεχον τὴν χώραν, ἐπιθεμένου δὲ τοῦ Ζειποίτου περὶ τὸ καλούμενον Φάλιον αὐτοῖς, κακῶς ἀγωνισάμενοι διὰ θράσος καὶ ἀταξίαν ὑπὲρ ὀκτακισχιλίους ἀπέβαλον στρατιώτας· καὶ παντελῶς μὲν οὐκ ἀνῃρέθησαν τότε, Ζειποίτου Βυζαντίοις χαρισαμένου τὰς διαλύσεις· πολλῆς δὲ τὴν πόλιν ἐρημίας ἀνδρῶν κατεχούσης, αἱ μὲν πλεῖσται γυναῖκες ὑπʼ ἀνάγκης ἀπελευθέροις καὶ μετοίκοις συνῴκησαν· αἱ δʼ ἀνανδρίαν ἀντὶ τοιούτων ἑλόμεναι γάμων, αὐταὶ διʼ αὑτῶν ἔπραττον ὅτου δεηθεῖεν παρὰ δικασταῖς καὶ ἄρχουσιν, ἀπάγουσαι θάτερον μέρος τοῦ προσώπου τῆς καλύπτρας. αἱ δὲ γεγαμημέναι διʼ αἰσχύνην ἀναμιμούμεναι ταύτας ὡς ἑαυτῶν βελτίονας εἰς ἔθος ὅμοιον κατέστησαν.

[¶18] 50. Question 50. Why do the Argives bring their sheep to the grove of Agenor to take ram? Solution. Was it because Agenor took care to have the fairest sheep, and of all kings possessed the most flocks of sheep?

> Greek: 50. διὰ τί πρὸς τὸ τοῦ Ἀγήνορος τέμενος τὰς ὄις προσελαύνοντες οἱ Ἀργεῖοι βιβάζουσιν; ἦ ὅτι κάλλιστα προβάτων ὁ Ἀγήνωρ ἐπεμελήθη καὶ πλεῖστα ποίμνια τῶν βασιλέων ἐκτήσατο;

[¶19] 51. Question 51. Why did the Argive boys on a certain feast-day call themselves Ballacrades in sport? Solution. Was it because they report that the first people that were brought by Inachus out of the countries into the plains, lived upon ἀχράδες, i.e. wild pears? But wild pears were first discovered by the Grecians in Peloponnesus, while that country was called Apia, whence wild pears came afterwards to be called ἄπιοι.

> Greek: 51. διὰ τί Βαλλαχράδας ἑαυτοὺς Ἀργείων παῖδες ἐν ἑορτῇ τινι παίζοντες ἀποκαλοῦσιν; ἦ ὅτι τοὺς πρώτους ὑπʼ Ἰνάχου καταχθέντας ἐκ τῶν ἄκρων εἰς τὰ πεδία ἀχράσι διατραφῆναι λέγουσιν; ἀχράδας δὲ πρῶτον ἐν Πελοποννήσῳ φανῆναι τοῖς Ἕλλησιν, ἔτι τῆς χώρας ἐκείνης Ἀπίας προσαγορευομένης· ὅθεν ἄπιοι αἱ ἀχράδες ἐπωνομάσθησαν.

[¶20] 52. Question 52. For what reason do the men of Elis lead their mares out of their borders when they would have them leaped by their horses? Solution. Was it that of all kings Oenomaus was the greatest lover of horses, and being most fond of this creature, imprecated many and great curses upon horses that should leap mares in Elis; wherefore the people, fearing his curse, do abominate this thing?

> Greek: 52. τίς ἡ αἰτία, διʼ ἣν Ἠλεῖοι τὰς ἐνόδας ἵππους ἐκτὸς ὅρων ἀπάγοντες βιβάζουσιν; ἦ ὅτι πάντων τῶν βασιλέων φιλιππότατος ὢν ὁ Οἰνόμαος καὶ μάλιστα τὸ ζῷον ἀγαπήσας τοῦτʼ ἐπηράσατο πολλὰ καὶ δεινὰ κατὰ τῶν ἵππους ὀχευόντων ἐν Ἤλιδι, καὶ φοβούμενοι τὴν κατάραν ἐκείνην ἀφοσιοῦνται;

[¶21] 53. Question 53. What was the reason of the custom amongst the Gnossians, that those who borrowed money upon usury should snatch it and run away? Solution. Was it that, in case they should attempt to defraud the usurers, they might be liable for the violence, and thereby receive further punishment?

> Greek: 53. διὰ τί παρὰ Κνωσσίοις ἔθος ἦν ἁρπάζειν τοῖς δανειζομένοις τὸ ἀργύριον; ἦ ὅπως ἀποστεροῦντες ἔνοχοι τοῖς βιαίοις ὦσι καὶ μᾶλλον κολάζωνται;

[¶22] 54. Question 54. What is the cause that in Samos they call upon Venus of Dexicreon? Solution. Was this the reason, that the women of Samos, by lasciviousness and bawdry falling into great debauchery, were reformed by Dexicreon, a mountebank, using some charms towards them? Or was it because Dexicreon, being the master of a ship, and sailing to Cyprus on a trading voyage, and being about to take in his lading, was commanded by Venus to lade with water and nothing else, and sail back with all possible speed? Being persuaded hereto, he took in much water and set sail immediately; still winds and a calm detaining him, he sold his water to merchants and seamen distressed with thirst, whereby he gathered up much money; from which he erected a statue to Venus, and called it by his own name. If this story be true, it is manifest that the Goddess intended not only the enriching of one man, but the saving of many alive by one man.

> Greek: 54. τίς ἡ αἰτία, διʼ ἣν ἐν Σάμῳ τὴν Δεξικρέοντος Ἀφροδίτην καλοῦσι πότερον ὅτι τὰς γυναῖκας αὐτῶν ὑπὸ τρυφῆς καὶ ὕβρεως ἀκόλαστα ποιούσας Δεξικρέων ἀνὴρ ἀγύρτης καθαρμῷ χρησάμενος ἀπήλλαξεν· ἢ ὅτι ναύκληρος ὢν ὁ Δεξικρέων ἔπλευσεν εἰς Κύπρον ἐπʼ ἐμπορίᾳ, καὶ μέλλοντα γεμίζειν τὴν ναῦν τὴν Ἀφροδίτην κελεύειν ὕδωρ ἐμβαλόμενον καὶ μηδὲν ἄλλο πλεῖν τὴν ταχίστην· πεισθεὶς δὲ καὶ πολὺ ὕδωρ ἐνθέμενος ἐξέπλευσεν, εἶτα νηνεμίας καὶ γαλήνης ἐν τῷ πελάγει κατασχούσης, διψῶσι τοῖς ἄλλοις ἐμπόροις καὶ ναυκλήροις ὕδωρ πιπράσκων ἀργύριον πολὺ συνήθροισεν; ἐκ δὲ τούτου κατασκευάσας τὴν θεὸν ἀφʼ ἑαυτοῦ προσηγόρευσεν. εἰ δὴ τοῦτʼ ἀληθές ἐστι, φαίνεται οὐχ ἕνα πλουτίσαι, πολλοὺς δὲ σῶσαι διʼ ἑνὸς ἡ θεὸς θελήσασα.

[¶23] 55. Question 55. What is the reason that amongst the Samians, when they sacrifice to Mercury the munificent, they suffer a man to filch and steal garments if he will? Solution. Because, when at the command of the oracle they transplanted themselves from that island into Mycale, they lived ten years upon robbery; and after this, sailing back again into their island, they conquered their enemies.

> Greek: 55. διὰ τί τοῖς Σαμίοις, ὅταν τῷ Ἑρμῇ τῷ χαριδότῃ θύωσι, κλέπτειν ἐφεῖται τῷ βουλομένῳ καὶ λωποδυτεῖν; ὅτι κατὰ χρησμὸν ἐκ τῆς νήσου μεταστάντες εἰς Μυκάλην ἀπὸ λῃστείας δέκα ἔτη διεγένοντο· καὶ μετὰ ταῦτα πλεύσαντες αὖθις εἰς τὴν νῆσον, ἐκράτησαν τῶν πολεμίων οἱ Σάμιοι.

[¶24] 56. Question 56. Whence is that place in the island Samos called Panaema (Πάναιμα)? Solution. Was it because the Amazons, flying before Bacchus from the coasts of Ephesus, fell upon Samos, and thereupon Bacchus rigging up his ships wafted over, and joining battle slew abundance of them about that place, which, by reason of the plenty of blood spilled there, the beholders by way of admiration called Panaema? Some say that this slaughter was about Phloeum, and show their bones there; but others say also that Phloeum was rent off from Samos by the dreadful and hideous cry that was uttered at their death.

> Greek: 56. ἀπὸ τίνος Πάναιμα τόπος ἐν τῇ Σαμίων νήσῳ καλεῖται; ἦ ὅτι φεύγουσαι Διόνυσον αἱ Ἀμαζόνες ἐκ τῆς Ἐφεσίων χώρας εἰς Σάμον διέπλευσαν· ὁ δὲ ποιησάμενος πλοῖα καὶ διαβὰς μάχην συνῆψε καὶ πολλὰς αὐτῶν ἀπέκτεινε περὶ τὸν τόπον τοῦτον, ὃν διὰ τὸ πλῆθος τοῦ ῥυέντος αἵματος οἱ θεώμενοι Πάναιμα θαυμάζοντες ἐκάλουν; τῶν δὲ φ … ἀποθανεῖν τινες λέγονται περὶ τὸ Φλοιὸν καὶ τὰ ὀστᾶ δείκνυται αὐτῶν· τινὲς δὲ λέγουσι καὶ τὸ Φλοιὸν ἐπʼ ἐκείνων ῥαγῆναι, φθεγγομένων μέγα τι καὶ διάτορον.

[¶25] 57. Question 57. Upon what account was the Andron in Samos called Pedetes? Solution. The Geomori got the government into their hands, after Demoteles was slain, and after the dissolution of his monarchial constitution. At this time the Megarians waged war with the Perinthians, being a Samian colony, and brought fetters with them (as they say) to put on the captives. When the Geomori were acquainted with these proceedings, they immediately sent aid, sending forth nine commanders and manning thirty ships, two of which, launching forth and lying before the haven, were destroyed with lightning. The commanders, proceeding on their voyage in the rest, subdued the Megarians, and took six hundred of them alive. They were so elevated with this victory, that they meditated the subversion of this Geomoran oligarchy; but the occasion was given by the states themselves writing to them that they should bring the Megarian captives bound in their own fetters. When they received these letters, they showed them privately to the Megarians, persuading them to concur with them in a conspiracy to procure the people’s liberty. A consult was held in common between them about this matter, and they decided that the best way was to beat off the rings from the fetters, and put them on the legs of the Megarians, and fasten them with thongs to their girdles, that they might not fall off nor being loose hinder them in their going. Accordingly they accoutred the men in this manner, and giving each of them a scimitar, they soon sailed back to Samos and landed, and accordingly led the Megarians through the market-place to the council-house, where all the Geomori were sitting together. Then, the sign being given, the Megarians fell on and slew those men. Whereupon, the city being set at liberty, they admitted the Megarians (as many as would) into the number of citizens, and erecting a magnificent edifice, hung up the fetters (πέδαι) in it. From this the house was named Πεδήτης.

> Greek: 57. ἀπὸ ποίας αἰτίας ὁ ἀνδρὼν ἐν Σάμῳ πεδήτης καλεῖται; τῶν γεωμόρων ἐχόντων τὴν πολιτείαν μετὰ τὴν Δημοτέλους σφαγὴν καὶ τὴν κατάλυσιν τῆς ἐκείνου μοναρχίας, οἱ Μεγαρεῖς Περινθίοις ἐπεστράτευσαν ἀποίκοις οὖσι Σαμίων, πέδας κομίζοντες ὡς λέγεται ἐπὶ τοὺς αἰχμαλώτους. ταῦτα δʼ οἱ γεωμόροι πυνθανόμενοι βοήθειαν ἔπεμπον κατὰ τάχος, στρατηγοὺς μὲν ἀποδείξαντες ἐννέα, ναῦς δὲ πληρώσοντες τριάκοντα, τούτων ἐκπλέουσαι δύο πρὸ τοῦ λιμένος ὑπὸ κεραυνοῦ διεφθάρησαν· οἱ στρατηγοὶ ταῖς ἄλλαις πλεύσαντες ἐνίκων τοὺς Μεγαρέας καὶ ζῶντας αὐτῶν ἔλαβον ἑξακοσίους. ἐπαρθέντες δὲ τῇ νίκῃ διενοοῦντο καταλύειν, τὴν οἴκοι γεωμόρων ὀλιγαρχίαν, παρέσχον οἱ προεστῶτες τῆς πολιτείας, γράψαντες αὐτοῖς ὅπως τοὺς αἰχμαλώτους τῶν Μεγαρέων κομίσωσι ταῖς αὐτῶν ἐκείνων πέδαις δεδεμένους. λαβόντες οὖν τὰ γράμματα ταῦτα καὶ δείξαντες κρύφα τισὶ τῶν Μεγαρέων, ἔπεισαν αὐτοὺς συστῆναι μεθʼ, αὑτῶν καὶ τὴν πόλιν ἐλευθερῶσαι· βουλευομένοις δὲ κοινῇ περὶ τῆς πράξεως ἔδοξε τῶν πεδῶν τοὺς κρίκους διακροτῆσαι, καὶ περιθέντας οὕτω τοῖς σκέλεσι τῶν Μεγαρέων ἀναλαβεῖν πρὸς τὰς ζώνας ἱμᾶσιν, ὅπως μὴ περιρρέωσι μηδʼ ἐκβαίνωσιν αὐτῶν ἐν τῷ βαδίζειν χαλαρῶν γενομένων, οὕτω δὲ τοὺς ἄνδρας ἐνσκευάσαντες καὶ ξίφος ἑκάστῳ δόντες, ἐπεὶ κατέπλευσαν εἰς Σάμον καὶ ἀπέβησαν, ἦγον αὐτοὺς διʼ ἀγορᾶς εἰς τὸ βουλευτήριον, ὁμοῦ τι πάντων τῶν γεωμόρων συγκαθεζομένων, εἶτα σημείου δοθέντος, οἱ Μεγαρεῖς προσπεσόντες ἔκτεινον τοὺς ἄνδρας. οὕτω δὲ τῆς πόλεως ἐλευθερωθείσης τούς τε βουλομένους τῶν Μεγαρέων πολίτας ἐποιήσαντο καὶ κατασκευάσαντες οἶκον εὐμεγέθη τὰς πέδας ἀνέθηκαν, καὶ ἀπὸ τούτου πεδήτης ὁ οἶκος ὠνομάσθη.

[¶26] 58. Question 58. What is the reason that the chief priest of Hercules in Antimachia at Cos, when he manageth the sacrifice, is clothed in women’s apparel, and wears a mitre upon his head? Solution. Hercules, setting sail from Troy with six ships, was attacked by a storm, and lost all his ships but one, with which only he was forced by the wind upon the coast of Cos, and fell upon a place called Laceter, saving nothing besides his men and armor. There happening to meet with a flock of sheep, he requested one ram of the shepherd (the man was called Antagoras), who, being a robust-bodied young man, challenged Hercules to fight with him; and if he were worsted, Hercules should carry away the ram. As soon as this fellow engaged with Hercules, the Meropes came in to the aid of Antagoras; and the Grecians coming in to assist Hercules, a great fight ensued. Whereat (they say) Hercules, overpowered by the multitude, betook himself for refuge to a Thracian woman, and was concealed by disguising himself in woman’s apparel. But when afterwards, conquering the Meropes and passing under purification, he married the daughter of Alciopus, he put on a flowery robe. Hence the priests offer sacrifices in the place where the battle was fought, and the bridegrooms are clothed in women’s apparel when they receive their brides.

> Greek: 58. διὰ τί παρὰ Κῴοις ὁ τοῦ Ἡρακλέους ἱερεὺς ἐν Ἀντιμαχείᾳ γυναικείαν ἐνδεδυμένος ἐσθῆτα καὶ τὴν κεφαλὴν ἀναδούμενος μίτρᾳ κατάρχεται τῆς θυσίας; Ἡρακλῆς ταῖς ἓξ ναυσὶν ἀπὸ Τροίας ἀναχθεὶς ἐχειμάσθη, καὶ τῶν νεῶν διαφθαρεισῶν μιᾷ μόνῃ πρὸς τὴν Κῶν ὑπὸ τοῦ πνεύματος ἐλαυνόμενος ἐξέπεσε κατὰ τὸν Λακητῆρα καλούμενον, οὐδὲν ἄλλο περισῴσας ἢ τὰ ὅπλα καὶ τοὺς ἄνδρας. ἐντυχὼν δὲ προβάτοις ᾔτει κριὸν ἕνα παρὰ τοῦ νέμοντος· ὁ δʼ ἄνθρωπος ἐκαλεῖτο μὲν Ἀνταγόρας, ἀκμάζων δὲ τῇ ῥώμῃ τοῦ σώματος ἐκέλευσεν αὑτῷ διαπαλαῖσαι τὸν Ἡρακλέα, κἂν καταβάλῃ, τὸν κριὸν φέρεσθαι. καὶ συμπεσόντος αὐτῷ τοῦ Ἡρακλέους ἐς χεῖρας, οἱ Μέροπες τῷ Ἀνταγόρᾳ παραβοηθοῦντες, οἱ δʼ Ἕλληνες τῷ Ἡρακλεῖ, μάχην καρτερὰν συνῆψαν. ἐν ᾗ λέγεται τῷ πλήθει καταπονούμενος ὁ Ἡρακλῆς καταφυγεῖν πρὸς γυναῖκα Θρᾷτταν καὶ διαλαθεῖν ἐσθῆτι γυναικείᾳ κατακρύψας ἑαυτόν. ἐπεὶ δὲ τῶν Μερόπων αὖθις κρατήσας καὶ καθαρθεὶς ἐγάμει τὴν Ἀλκιόπου, ἀνέλαβε στολὴν ἀνθίνην. διὸ θύει μὲν ὁ ἱερεὺς ὅπου τὴν μάχην συνέβη γενέσθαι, τὰς δὲ νύμφας οἱ γαμοῦντες δεξιοῦνται γυναικείαν στολὴν περιθέμενοι.

[¶27] 59. Question 59. Whence was the race of Hamaxocylists in Megara? Solution. In that licentious democracy under which the demanding back of interest money paid to usurers was introduced and sacrilege was permitted, the Peloponnesians went on a pilgrimage to Delphi through the borders of Megara, and lodged in Aegira by the lake-side with their wives and children, in their caravans, as they best could. There a resolute drunken company of the Megarians in a riotous and cruel manner overturned their wagons, and overwhelmed them in the lake; so that many of the pilgrims were drowned. The Megarians indeed, by reason of the disorder of the government, neglected the punishment of this wickedness; but the Amphictyons, taking into consideration the sanctity of this pilgrimage, punished the actors of this villany, some with banishment, some with death. Hence the posterity of these villains were called Ἁμαξοκυλισταί, i.e. overturners of wagons.

> Greek: 59. πόθεν ἐν Μεγάροις γένος ἁμαξοκυλιστῶν; ἐπὶ τῆς ἀκολάστου δημοκρατίας, ἣ καὶ τὴν παλιντοκίαν ἐποίησε καὶ τὴν ἱεροσυλίαν, ἐπορεύετο θεωρία Πελοποννησίων εἰς Δελφοὺς διὰ τῆς Μεγαρικῆς καὶ κατηυλίσθησαν ἐν Αἰγείροις παρὰ τὴν λίμνην μετὰ παίδων καὶ γυναικῶν ὡς ἔτυχεν ἐν ταῖς ἁμάξαις. τῶν δὲ Μεγαρέων οἱ θρασύτατοι μεθυσθέντες, ὕβρει καὶ ὠμότητι τὰς ἁμάξας ἀνακυλίσαντες εἰς τὴν λίμνην ἐνεώσαντο ὥστε πολλοὺς ἀποπνιγῆναι τῶν θεωρῶν. οἱ μὲν οὖν Μεγαρεῖς διʼ ἀταξίαν τῆς πολιτείας ἠμέλησαν τοῦ ἀδικήματος, οἱ δʼ Ἀμφικτύονες, ἱερᾶς τῆς θεωρίας οὔσης, ἐπιστραφέντες τοὺς μὲν φυγῇ τοὺς δὲ θανάτῳ τῶν ἐναγῶν ἐζημίωσαν. οἱ δʼ ἀπὸ τοῦ γένους ἁμαξοκυλισταί προσηγορεύθησαν.