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.
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.
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.
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.
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
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.
τί τὸ καλούμενον ὑπὸ Μεγαρέων ἀφάβρωμα; 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.
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.
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.
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.
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.
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.
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 ναίεις / οὐδʼ ἱερὰν Ὑπέραν, ὅθι γʼ ἄτρυγον οἶνον ἔπινες / ταῦτα 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.
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.
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.
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.
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