The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

DEMAVNDS AND QUESTIONS AS TOU∣ching Greeke Affaires: THAT IS TO SAY, [ 40] A Collection of the maners, and of divers customes and fashions of certaine persons and nations of Greece: which may serve their turne verie well, who reading old Authors, are desirous to know the particularities of Antiquitie.

1

Who are they that in the citie Epidaurus be called Conipodes and Artyni?

THere were an hundred and fourescore men, who had the mana∣ging [ 50] and whole government of the Common weale: out of which number they chose Senatours, whom they named Artyni: but the most part of the people abode and dwelt in the countrey, and such were tearmed Conipodes, which is as much to say, as Dusty-feet; for that when they came downe to the citie (as a man may conjecture) they were knowen by their dustie feet.

2

What was she, who in the citie of Cumes they named Onobatis?

WHen there was any woman taken in adultery, they brought her in to the publick market∣place, where they set her upon an eminent stone to the end that she might be seene of all the people: and after she had stood there a good while, they mounted her upon an asse, and so led her round about the city: which done, they brought her backe againe into the market∣place, where she must stand as she did before upon the same stone: and so from that time for∣ward she led an infamous and reprochfull life, called of every one by the name of Onobatis that is to say, she that hath ridden upon the asse backe. But when they had so done, they reputed that stone [ 10] polluted, and detested it as accursed and abominable.

There was likewise in the same city a certeine office of a gaoler, whom they called Phylactes: and looke who bare this office, had the charge of keeping the prison at all other times: onely at a certeine assembly and session of the counsell in the night season, he went into the Senat, and brought forth the kings, leading them by the hands, and three held them still, during the time that the Senat had made inquisition and decreed whether they had deserved ill and ruled unjust∣ly or no: giving thus their suffrages and voices privily in the darke.

3

What is she, whom they name in the city of Soli, Hypeccaustria?

SO call they the priestresse of Minerva, by reason of certeine sacrifices (which she celebra∣teth) [ 20] and other divine ceremonies and services, to put by and divert shrewd turnes, which otherwise might happen: the word signifieth as much as a chaufeure.

4

Who be they in the city Gnidos, whom they call Amnemones? as also who is Aphester among them?

THere are three score elect men out of the better sort and principall citizens, whom they imploid as overseers of mens lives and behaviour, who also were consulted first, and gave their sentence as touching affaires of greatest importance: and Amnemones they were named, [ 30] for that they were not, (as a man may very well conjecture) called to any account, nor urged to make answer for any thing that they did: unlesse haply they were so named, quasi Polymnemones, because they remembred many things and had so good a memorie. As for Aphester, he it was who in their scrutinies, demanded their opinions and gathered their voices.

5

Who be they, whom the Arcadians and Lacedemonians tearme, Chrestos?

THe Lacedemonians having concluded a peace with the Tegeates, did set downe expresly the articles of agreement in writing, which they caused to be ingraven upon a square co∣lumne, [ 40] common to them both, the which was erected upon the river 〈◊〉〈◊〉 : in which among other covenants this was written: That they might 〈◊〉〈◊〉 the Messenians out of their countries; * 1.1 howbeit, lawfull it should not be to make them Chrestos, which Aristotle expoundeth thus and saith; That they might kill none of the Tegeates who during the warre had taken part with the Lacedaemonians.

6

What is he whom the Opuntians call, Crithologos.

THe greatest part of the Greeks in their most auncient sacrifices use certeine barley, which the citizens, of their first fruits did contribute: that officer therefore who had the rule and charge of these sacrifices, and the gathering and bringing in of these first fruits of barley, they [ 50] named Crithologos, as one would say the collectour of the barley. Moreover, two priests they had besides, one superintendent over the sacrifices and ceremonies for the gods; another for the divels.

7

Which be the clouds called Ploïades.

THose especially which are 〈◊〉〈◊〉 and disposed to raine, and withall wandering too and fro, and caried heere and there in the aire; as Theophrastus in the fourth booke of Meteors

or impressions gathered above in the region of the aire, hath put it downe word for word in this manner: Considering that the clouds Ploïades (quoth hee) and those which be gathered thicke, and are setled unmooveable, and besides very white, shew a certeine diversitie of mat∣ter, which is neither converted into water, nor resolved into winde.

8

Whom doe the Boeotians meane by this word, Platychaetas?

THose whose houses joine one to another, or whose lands doe border and confinetoge∣ther, in the Aeolique language they called so, as if they would say, being neere neigh∣bours: [ 10] to which purpose one example among many I will alledge out of our law Thesmophy∣lacium, &c. * * * *

9

What is he who among the Delphians is called Hosioter, and why name they one of the moneths, Bysios.

THey name Hosioter that sacrificer who offreth a sacrifice when he is declared Hosios, that is to say, holy; and five there be who are all their life time accounted Hosioi, and those doe and execute many things together with their prophets, and joine with them in divers ceremo∣nies of divine service, and gods worship, inasmuch as they are thought to be descended from [ 20] Deucalion. And for the moneth called Bysis, many have thought it to be as much as Physius: that is to say, the springing or growing moneth; for that then, the spring beginneth, and many plants at that time do arise out of grownd and budde. But the truth is not so: for the Delphians never use B. instead of Ph. like as the Macedonians do, who for Philippus, Phala∣cros, and Pheronice, say, Bilippus Balacros, and Beronice: indeed they put B. for P. and it as or∣dinarie with them, to say Batein, for Patein, Bicron, for Picron: and so Bysius, is all one with Pysius, that is to say, the moneth in which they consult with their god Apollo, and demand of him answeres and resolutions of their doubts: for this is the custome of the countrey, because in this moneth they propounded their demands unto the Oracle of Apollo, and they supposed the seventh day of the same to be his birth-day, which they surnamed also, Polypthous, not as [ 30] many do imagine, because they then do bake many cakes, which are called Phthois, but for that it is a day wherein divers do resort unto the Oracle for to be resolved, and many answeres are de∣livered: for it is but of late daies that folke were permitted to consult with the Oracle when they list in everie moneth; but before time the religious priestresse of Apollo, named Pythia; ope∣ned not the Oracle, nor gave answere but at one time in the yeere, according as Callistenes and Alexandrides have recorded in writing.

10

What signifieth Phyximelon?

LIttle plants there be, which when they burgeon and shoot out first, the beasts love passing well [ 40] their first buds and sprouts which they put forth; but in brouzing and cropping them, great injurie they do unto the plants and hinder their grouth: when as therefore they are growen up to that height that beasts grasing thereabout, can do them no more harme, they be called Phyxi∣mela, that is as much to say, as having escaped the danger of cattell, as witnesseth Aeschylus.

11

Who be they that are named Aposphendoneti?

IN times past the Eretrians held the Island Corcyra, untill Charicrates arrived there with a fleet from Corinth and vanquished them: whereupon the Eretrians tooke sea againe, and retur∣ned [ 50] toward their naturall countrey: whereof their fellow-citizens being advertised, such I say as stirred not but remained quiet, repelled them, and kept them off from landing upon their ground by charging them with shot from slings. Now when they saw they could not win them by any faire language, nor yet compel them by force of armes, being as they were inexorable, and besides many more than they in number, they made saile to the coasts of Thracia, where they possessed themselves of a place: wherein they report, Methon, one of the predecessors and pro∣genitors of 〈◊〉〈◊〉 sometime dwelt: and there having built a citie, they named it Methone; but

themselves were surnamed Aposphendoneti, which is as much to say, as repelled and driven backe by slings.

12

What is that which the Delphians call, Charila?

THe citizens of Delphos do celebrate continually three Enneaterides, that is to say, feasts celebrated every ninth yeere, one after another successively. Of which, the first they name, Septerion; the second, Herois; and the third, Charila. As touching the first, it seemeth to be a me∣morial representing the fight or combat that Phoebus had against Python; and his flight after the conflict, and pursuit after him into the valley of Tempe. For as some do report he fled by oc∣casion [ 10] of a certaine manslaughter and murder that he had committed, for which he sought to be purged: others say that when Python was wounded, and fled by the way which we call, Holy, Phoebus made hot pursuit after him, insomuch as he went within a little of overtaking him, and finding him at the point of death: (for at his first comming he found that he was newly dead of the wounds which he had received in the foresaid fight) also, that he was enterred and buried by his sonne, (who as they say) was named Aix: this novenarie feast therefore, called Septe∣rion, is a representation of this historie, or else of some other like unto it. The second named Herois, containeth (I wot not what) hidden ceremonies and fabulous secrets, which the profes∣sed priests (in the divine service of Bacchus called Thyades) know well enough: but by such things as are openly done and practised, a man may conjecture, that it should be a certaine exaltation [ 20] or assumption of Semele up into heaven. Moreover, as concerning Charila, there goeth such a tale as this. It fortuned upon a time, that after much drougth, there followed great famine in the citie of Delphos, insomuch as all the inhabitants came with their wives and children to the court gates, crying out unto their king, for the extreame hunger that they endured. The king thereu∣pon caused to be distributed among the better sort of them, a dole of meale, and certaine pulse, for that he had not sufficient to give indifferently to them all: and when there came a little yong wench, a siely orphane, fatherlesse and motherlesse, who instantly besought him to give her also some reliefe; the king smote her with his shoe, and flung it at her face. The girle (poore though she was, forlorne and destitute of all worldly succour; howbeit carying no base mind with her; but of a noble spirit) departed from his presence, and made no more a doe, but undid her girdle [ 30] from her wast and hanged her selfe therewith. Well, the famine daily encreased more and more, and diseases grew thereupon: by occasion whereof, the king went in person to the Oracle of Apollo, supposing to finde there some meede and remedie: unto whom Pythia the prophetesse made this answere: That the ghost of Charila should be appeased and pacified, who had died a voluntarie death. So after long search and diligent enquirie, hardly found in the end it was, that the young maiden whom he had so beaten with his shoe, was named Charila: whereupon they offered a certaine sacrifice mixed with expiatorie oblations, which they celebrate and performe from nine yeers to nine, even to this day. For at this solemnity, the king sitting in his chaire, dea∣leth certaine meale and pulse among all commers, as well strangers as citizens: and the image of this Charila is thither brought, resembling a young girle: now after that everie one hath re∣ceived [ 40] part of the dole, the king beateth the said image about the eares with his shoe: and the chiefe governesse of the religious women called, Thyades, taketh up the image, and carieth it in∣to a certaine place ful of deepe caves, where after they have hung an halter about the necke of it, they enterre it under the ground in that verie place where they buried the corps of Charila, when she had strangled her selfe.

21

What is the meaning of that which they call among the Aeneians, Begged-flesh.

THE Aeneians in times past had many transmigrations from place to place: for first they [ 50] inhabited the countrey about the Plaine called Dotion: out of which they were driven by the Lapithae, and went to the Aethicae; and from thence into a quarter of the province Molossis, called Arava, which they held, and thereof called they were Paravae. After all this they seized the citie Cirrha: wherein after that they had stoned to death their king Onoclus, by warrant and commandement from Apollo; they went downe into that tract that lieth along by the river Ina∣chus, a countrey inhabited then by the Inachiens and Achaeans. Now they had the answere of an oracle on both sides, to wit, the Inachiens and Achaeans, that if they yeelded and gave away

part of their countrey, they should lose all: and the Aeneians, that if they could get once any thing at their hands with their good wils, they should for ever possesse and hold all. Things standing in these tearmes, there was a notable personage among the Aeneians, named Temon, who putting on ragged clothes, and taking a wallet about his necke, disguised himselfe like unto a begger, and in this habite went to the Inachiens to crave their almes. The king of the Inachi∣ens scorned and laughed at him, and by way of disdaine and mockerie, tooke up a clod of earth and gave it him; the other tooke it right willingly and put it up into his budget: but he made no semblance, neither was he seene to embrace this gift, and to joy therein; but went his way immediately without begging any thing else, as being verie well content with that which he had gotten already. The elders of the people woondring hereat, called to mind the said oracle, and [ 10] presenting themselves before the king, advertised him not to neglect this occurrent, nor to let this man thus to escape out of his hands. But Temon having an inckling of their desseigne, made haste and fled apace, insomuch as he saved himselfe, by the meanes of a great sacrifice, even of an hundred oxen which he vowed unto Apollo. This done, both kings, to wit, of the Inachiens and the Aeneians sent defiance one to the other, and chalenged combat to fight hand to hand. The king of the Aeneians Phemius, seeing Hyperochus king of the Inachiens comming upon him with his dog, cried out and said: That he dealt not like a just and righteous man, thus to bring an assistant and helper with him: whereat as Hyperochus turned his head about, and looked backe for to chase away his dog, Phemius raught him such a rap with a stone upon the side of his head, that he felled him to the ground and killed him outright therewith in the verie place. Thus the [ 20] Aenians having conquered the countrey, and expelled the Inachiens and the Achaeans, adored ever after that stone as a sacred thing, and sacrificed unto it, and within the fat of the beast sacri∣ficed, enwrap it verie charily. Afterwards, whensoever they have according to their vow of∣fered a magnificent sacrifice of an hundred oxen to Apollo, and killed likewise an oxe unto Ju∣piter; the send the best and most daintiest piece of the said sacrifice, unto those that are lineally descended from Temon, which at this day is called among them, The Begged flesh, or the Beg∣gers-flesh.

41

Who be those whom the inhabitants of Ithaca, named Coliades? and who is Phagilus among them? [ 30]

AFter that Ulysses had killed those who wooed his wife in his absence, the kinsfolke and friends of them being now dead, rose up against him to be revenged: but in the end they agreed on both sides to send for Neoptolemus, to make an accord and attonement betweene them: who having undertaken this arbitrement, awarded that Vlysses should depart out of those parts, and quit the Isles of Cephalenia, Ithaca and Zacynthus, in regard of the bloodshed that he had committed. Item, that the kinsfolke and friends of the said woers, should pay a certaine fine everie yeere unto Ulysses in recompence, for the riot, damage, and havoke they had made in his house. As for Ulysses, he withdrew himselfe and departed into Italie: but for the mulct or fine imposed upon them, which he had consecrated unto the gods; he tooke order that those of [ 40] Ithaca should tender the payment thereof unto his sonne: and the same was a quantitie of meale and of wine, a certaine number of * 1.2 wax-lights or tapers, oyle, salt, and for sacrifices the bigger sort and better growen of Phagili: now Phagilus, Aristotle interpreteth to be a lambe.

Moreover, as touching Eumaeus, Telemachus enfranchised him and all his posteritie; yea, and endued them with the right of free burgeosie. And so the progenie of Eumaeus are at this day the house and family, called Coliadae, like as Bucolij be those who are descended from Phi∣laetius.

15

What is the woodden * 1.3 dog among the Locrians? [ 50]

LOcrus was the sonne of Physcius, who had to his father Amphyction. This Locrus had by Ca∣bya [ 50] a sonne named likewise Locrus: with him his father was at some variance; who having gathered a number of citizens to him, consulted with the oracle about a place where he should build a new citie, and people it in the nature of a colonie. The oracle returned unto him this answere: That in what place a dog of wood did bite him, there he should found a citie. And so when he had passed over to the other side of the sea, and was landed, he chanced to tread as he walked along upon a brier, which in Greeke is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and was so pricked therewith,

that he was constrained there to sojourne certaine daies: during which time, after he had well viewed and considered the countrey, he founded these townes, to wit, Physces and Hyanthia, and all those besides, which were afterwards inhabited by the Locrians, surnamed Ozolae, that is to say, Stinking: which surname some say was given unto these Locrians, in regard of Nessus; others in respect of the great dragon Python, which being cast up a land by the sea, putrified upon the coast of the Locrians: others report, that by occasion of certaine sheepes fels and goats skins, which the men of that countrey used to weare; and because that for the most part they conversed among the flockes of such cattell, and smelled ranke, and carried a strong stin∣king savour about them, thereupon they were cleped Ozolae. And some there be who hold the cleane contrarie, and say that the countrey being ful of sweet flowers, had that name of the good [ 10] smell; among whom is Architas of Amphissa, for thus he writeth:

Atract with crowne of grapes, full lively dight: Senting of flowers like spice Macyna hight.

16

What is it which the Megarians call Aphabroma?

NIsus, of whom the city Nisaea tooke the name being king of Megaris, espoused a wife out Baeotia named Abrota, the daughter of Onchestus, and sister to Megareus, a dame of singu∣lar wisdome, and for chastity and vertue incomparable: when she was dead the Megarians for [ 20] their part willingly and of their owne accord mourned: and Nisus her husband desirous to eternize her name and remembrance by some memoriall, caused her bones to be set together, and the same to be clad with the very same apparrell that she was wont to weare in her life time: and of her name he called that habit and vesture Aphabroma. And verily it seemeth that even god Apollo himselfe did favourize the glorie of this ladie: for when the wives of Megara were minded many times to change these robes and habillements, they were alwaies forbiden and and debarred by this oracle.

17

Who is Doryxenus; among the Megarians [ 30]

THe province Megaris was in olde time inhabited by certeine townes and villages; and the citizens or inhabitants being devided into five parts, were called Heraens, Pyraens, Megarians, Cynosuriens, and Tripodissaeans: now the Corinthians their next neighbours, and who spied out all occasions, and sought meanes to reduce the proovince Megarica under their obedience, practised to set them together by the eares, and wrought it so, that they war∣red one upon another: but they caried such a moderate hand, and were so respective in their warres, that they remembred evermore they were kinsfolke and of a bloud: and therefore war∣red after a milde and gentle manner; for no man offred any injury or violence to the husband∣men that tilled the ground on either side: and looke whosoever chanced to be taken prisoners, were to paie for their ransome a certeine piece of money, set downe betweene them: which [ 40] summe of money was received ever after they were delivered, and not before, because no man would demaund it: for looke who had taken a captive in the warre, he would bring him home with him into his house, and make him good cheere at his owne table, consult together, and then send him home in peace: and the party thus set free, when he came duely and brought his raunsome aforesaid with him, was commended and thanked for it, yea, and continued ever af∣ter unto his dying day, friend unto him received the money: and thus in stead of Doryalo∣tos, which signifieth a prisoner taken in warre, he was called Doryxenus, that is to say, a friend made by warre; for he who kept backe the saide money, and defrauded the right master there∣of; became all his life time infamous, not onely among enemies, but also among his owne felow-citizens, as being reputed a wicked, perfidious, and false wretch. [ 50]

18

What is Palintocia among the Megarians?

THe Megarians when they had expelled their tyrant Theagenes, for a pretie while after, used good and moderate government in their common-wealth: but when as their flattering oratours and clawbacks of the people began unto them once (as Plato very well said) in a cup of

the meere and undelaied wine of libertie, that is to say, commended unto them excessive licen∣tiousnesse, they came to be exceeding saucie and malepart, and were utterly corrupt and mar∣red, insomuch as they committed all insolent outrages that could be devised against the sub∣stantiall and wealthy burgesses: and among other bold parts, the poore and needy would pre∣sume to goe into their houses, and commaund them for to enterteine them with great cheere, & to feast them sumptuously: if they refused so to do, they would make no more adoe, but take away perforce whatsoever they could lay hands on in the house, & in one word, abuse them all most vilanously. In conclusion, they made a statute and ordinance, by vertue whereof it might be lawfull for them to demaund backe againe at the hands of those usurers, who had let them have money before time, all the interest and consideration for use which they had paied before, [ 10] and this they called Palintocia.

19

What city or countrey is that Anthedon, whereof the prophetesse Pythia spake in these verses.

Drinke out thy wine, the lees the dregges and all; Anthedon thou thy countrey canst not call.

FOr that Anthedon which is in Boeotia, is not so plentifull of good wines; Calauria indeeds as fables make report, was sometime called Irene, by the name of a lady so cleped, the daugh∣ter of Neptune and Melanthia, who was the daughters of Alpheus; but afterwards being held and inhabited by Anthes and Hyperes, surnamed it was, Anthedonia and Hyperia: for the answer [ 20] of the oracle, as Aristotle testifieth, went in this maner:

Drinke out thy wine, with lees, with dregges and all, Anthedon thou thy countrey canst not call; Nor Hypera that sacred isle, for there Thou might'st it drinke without dregges pure and cleere.

Thus (I say) writeth Aristotle: but Mnasigiton saith, that Anthos being brother of Hyperes, was lost when he was but a very childe; and when his brother Hyperes for to search him out, travelled and wandered to and fro all about, he came at length to Pheres, unto Acastus or Adra∣stus, where by goodfortune Anthos served in place of cup-bearer, and had the charge of the wine cellar: now as they sat feasting at the table, the boy Anthos when he offred a cup of wine [ 30] unto his brother, tooke knowledge of him, and said softly in his eare:

Drinke now your wine, with lees, with dregges and all; Anthedon you can not your countrey call.

20

What is the meaning of this by-word in Priene: Darknesse about the oake?

THe Samians and Prienians warred one against the other, doing and suffring harme reci∣procally, but so, as the domages and losses were tollerable, untill such time as in one great battell fought betweene them, those of Priene put to the sword in one day, a thousand Samians: [ 40] but seven yeeres after in another conflict which the Prienians had against the Milesians neere unto a place called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, Oake, they lost the most valiant & principall citizens they had; which hapned at the very time when sage Byas being sent embassador unto Samos, wan great honour and reputation: this was a wofull day and a pittifull, and heavie calamitie to all the dames of Priene in generall; for there was not one of them but this common losse in some measure touched; insomuch as this by-word was taken up amongst them afterwards, in forme of a cursed malediction or solemne oth, in their greatest affaires to binde them withall, By that Darknesse at the oake; for that either their fathers, brethren, husbands, or children, were then and there slaine.

21

What were they among the Candiots, who were called Catacautae? [ 50]

IT is reported that certeine Tyrthenians having ravished & caried away by force, a number of the Athenians daughtes & wives out of Brawron, at what time as they inhabited the Islands Imbros and Lemnos, were afterwards chased out of those quarters and landed upon the coast of Laconia, which they inhabited; where they entred into such acquaintance with the women of the country, that they begat children of them; whereupon in the end they grew to be suspected and

ill spoken of by the naturall inhabitants, so that they were forced to abandon Laconia, and to re∣turne againe into Candy under the conduct of Pollis and his brother Crataidas: where, warring upon them that held the countrey, they left many of their bodies who died in sundrie skirm∣shes lying upon the land neglected and unburied: at the first because they had no time and lea∣sure to interre them, by reason of the sore warre which they maintained continually, & the dan∣ger that would have insued, in case they had gon to take up their bodies: but afterwards because they abhorred to touch those dead carcases that lay stinking and putrifying with the heat of the sun, for that they had continued so long above ground: Pollis therefore one of their leaders de∣vised certein honors, priviledges, exemptions, & immunities, to bestow partly upon the priests of the gods, and in part upon those who buried the dead; and consecrated solemnly these pre∣rogatives [ 10] unto some terestriall deities, to the end they might be more durable and remaine in∣violate: afterwards he parted with his brother by lot. Now the one sort were named Sacrificers, and the other Catacautae; who governed a part, with their owne lawes and particular discipline: by vertue whereof among other good orders and civill customes, they were not subject to cer∣teine crimes and enormities, whereunto other Candiots are commonly given; namely to rob, pill and spoile one another secretly: for these did no wrong one to another; they neither did steale, nor pilfer, nor carrie away other mens goods.

22

What meaneth the Sepulcher of children among thy Chalcidians? [ 20]

COthus and Aeclus the sonnes of Xuthus arrived at Euboea, to seeke them a place of habi∣tation; the which Isle was for the most part possessed and occupied by the Aeolians. Now Cothus had a promise by oracle, that he should prosper in the world, and have the upper had of his enemies, in case he bought or purchased that land: wherefore being come a shore with some few of his men, he found certaine yoong children playing by the sea side; with whom he joyned, disported with them, made much of them, shewing unto them many prettie gauds and toies that had not beene before time seene in those parts: and when he perceived that the chil∣dren were in love thereof, and desirous to have them; he said that he would not give them any of his sine things, unlesse by way of exchange he might receive of them some of their land: the [ 30] children therefore taking up a little of the mould with both hands, gave the same unto him, and having received from him the foresaid gauds, went their waies. The Aeolians hearing of this, and withall discovering their enemies under saile directing their course thither, and ready to in∣vade them, taking counsell of anger and sorrow together, killed those children: who were en∣tombed along that great high way, by which men go from the citie to the streight or frith called Euripus. Thus you see wherefore that place was called the Childrens sepulcher.

23

What is he whom in Argos they call Mixarchagenas? and who be they that are named Elasians? [ 40]

AS for Mixarchagenas, it was the surname of Castor among them; and the Argives be∣leeve verily that buried he was in their territorie. But Pollux his brother they reverenced and worshipped as one of the heavenly gods.

Moreover, those who are thought to have the gift to divert and put by, the fits of the Epilep∣sie or falling sickenes, they name Elasiae, and they are supposed to be descended from Alexidas, the daughter of Amphiaraiis.

24

What is that which the Argives call Encnisma?

THose who have lost any of their neere kinsfolkes in blood, or a familiar friend, were woont [ 50] presently after their mourning was past, to sacrifice unto Apollo, and thirtie daies after unto Mercurie: for this they thought, that like as the earth receiveth the bodies of the dead, so doth Mercurie the soules. To the minister of Apollo they give barley, and receive of him a∣gaine in lieu thereof, a piece of flesh of the beast killed for sacrifice. Now after that they have quenched the former fire as polluted and defiled, they goe to seeke for others elsewhere, which after they have kindled, they roste the said flesh with it, and then they call that flesh, Encnisma.

25

Who is Alastor, Aliterios and Palamnaeus?

FOr we must not beleeve it is, as some beare us in hand, that they be Alitery, who in time of famine, goe prying and spying those who * 1.4 grind corne in their houses, and then carrie it away by violence: but we are to thinke that Alastor is he who hath committed acts that be Ala∣sta, that is to say, not to be forgotten, and the remembrance whereof will continue a long time after. And Aliterius is he who for his wickednesse deserveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, to be shun∣ned and avoided of all men; and such an one is otherwise called Palamnaeus: and thus much saith Socrates, was written in tables of brasse. [ 10]

26

What should the meaning of this be, that the Virgins who accompanied the men that drive the beefe from Aenus, toward the citie Cassiopaea, go all the way even unto the verie borders chanting this dittie:

Would God, returne another day, To native soile you never may?

THe Aenians being driven out of their owne countrie by the Lapithae, inhabited first about Aethacia; and afterwards in the province of Molossis neere unto Cassiopaea. But seeing by experience little good or none growing unto them out of that countrey, and withall finding [ 20] the people adjoining to be ill neighbours unto them; they went into the plaine of Cirrha, under the leading of their king Onoclus: but being surprised there, with a wonderfull drought, they sent unto the oracle of Apollo; who commanded them to stone their king Onoclus to death, which they did: and after that put themselves in their voiage againe, to seeke out a land where they might settle and make their abode; and so long travelled they until at the last they came in∣to those parts which they inhabit at this day, where the ground is good and fertill, and bringing forth all fruitfull commodities. Reason they had therefore you see to wish and pray unto the gods, that they might never returne againe unto their ancient countrey, but remaine there for ever in all prosperitie.

27 [ 30]

What is the reason that it is not permitted at Rhodes for the her ault or publicke crier, to enter into the temple of Ocridion?

IS it for that Ochimus in times past affianced his daughter Cydippe unto Ocridion, but Cerca∣phus the brother of Ochimus being enamoured of his niece Cydippe, perswaded the herault (for in those daies the maner was to demand their brides in mariage, by the meanes of heraults, and to receive them at their hands) that when he had Cydippe once delivered unto him, he should bring her unto him: which was effected accordingly. And this Cercaphus being posses∣sed of the maiden fled away with her: but in processe of time when Ochimus was verie aged, Cercaphus returned home. Upon which occasion the Rhodians enacted a law, that from thence [ 40] forth, there should never any herault set foot within the temple of Ocridion, in regard of this injurie done unto him.

28

What is the cause that among the Tenedians, it is not lawfull for a piper or plaier of the fluit to come within the temple of Tenes: neither is it permitted to make any mention there of Achilles?

IS it not because when the stepmother of Tenes had accused him, for that he would have laien with her, Malpus the minstrell avouched it to be true, and most falsely bare witnesse against him: whereupon he was forced to flie with his sister unto Tenedos?

Furthermore it is said, that Thet is the mother of Achilles, gave expresse commandement un∣to [ 50] her sonne, and charged him in any wise not to kill Tenes; for that he was highly belo∣ved of Apollo. Whereupon she commanded one of his servants to have a carefull eie unto him, and eftsoones to put him in mind of this charge that he had from her; lest haply he might for∣get himselfe, and at unwares take away his life: but as he overran Tenedos, he had a sight of Te∣nes sister, a faire and beautifull ladie and pursued her: but Tenes put himselfe betweene, for to defend and save the honour of his sister; during which conflict she escaped and got away: but her brothers fortune was to be slaine: but Achilles perceiving that it was Tenes, when he lay dead

upon the ground, killed his servant outright, for that being present in place during the fray, he did not admonish him according as he was commanded: but Tenes he buried in that verie place where now his temple standeth. Lo, what was the cause that neither a piper is allowed to go in∣to his temple, nor Achilles may be once named there.

29

Who is that, whom the Fpidamnians call Polletes?

THe Epidamnians being next neighbours unto the Illyrians, perceived that their citizens who conversed, commerced, and traded in trafficke with them, became nought, and fea∣ring [ 10] besides some practise for the alteration of state: they chose everie yeere one of the best ap∣proved men of their citie, who went to and fro for to make all contracts, bargains, and exchan∣ges, that those of Epidamnus might have with the Barbarians, and likewise dealt reciprocal∣ly in these affaires and negotiacions, that the Illyrians had with them: now this factour that thus bought and solde in their name, was called Poletes.

30

What is that, which in Thracia they call Araeni Acta, that is to say, the Shore of Araenus?

THe Andrians and Chalcidians having made a voiage into Thrace, for to chuse out a place [ 20] to inhabit: surprised jointly together the citie Sana, which was betraied and delivered into their hands. And being advertised that the Barbarians had abandoned the towne Achantus, they sent forth two spies to know the truth thereof: these spies approched the towne so neere, that they knew for certaine, that the enemies had quit the place and were gone. The partie who was for the Chalcidians ran before to take the first possession of it in the name of the Chalcidians: but the other, who was for the Andrians, seeing that he could not with good footmanship over∣take his fellow; flang his dart or javelin from him which he had in his hand: and when the head thereof stucke in the citie gate, he cried out aloud, that he had taken possession thereof in the behalfe of the Andrians, with his javelin head. Hereupon arose some variance and contro∣versie betweene these two nations, but it brake not out to open warre: for they agreed friendly [ 30] together, that the Erythraeans, Samians, and Parians should be the indifferent judges to arbi∣trate and determine all their debates and sutes depending betweene them. But for that the Ery∣thraeans and Samians awarded on the Andrians side, and the Parians for the Chalcidians: the Andrians in that verie place tooke a solemne oth, and bound the same with inprecations, curses, and maledictions, that they would never either take the daughters of the Parians in ma∣riage, or affiance their owne unto them: and for this cause they gave this name unto the place, and called it the Shore or banke of Araenus, where as before it was called, the Port of of the Dragon.

31

Why do the wives of the Eretrians at the solemne feast of Ceres, rost their flesh meat not at the [ 40] fire, but against the Sunne, and never call upon her by the name of Calligenia?

IT is for that the dames of Troy whom the king led away captive, were celebrating this feast in this place: but because the time served to make saile, they were enforced to haste away and leave their sacrifice unperfect and unfinished?

32

Who be they whom the Milessians call Ainautae?

AFter that the tyrants Thoas and Damasenor, had beene defaited, there arose within the city [ 50] two factions that mainteined their several sides: the one named Plontis & the other Chei∣romacha. In the end, that of Plontis (who were indeed the richest & mightiest persons in the ci∣ty) prevailed, and having gotten the upper hand, seised the soveregne authority & government: and because when they minded to sit in consultation of their waightiest affaires, they went a ship-boord, and launched into the deepe a good way off from the land; and after they had resol∣ved and decreed what to doe, returned backe againe into the haven, therefore they were surna∣med Ainautae, which is as much to say, as alway sailing.

33

What is the cause that the Chalcidians name one place about Pyrsophion; The assembly of lusty gallants?

NAuplius (as the report goeth) being chased and pursued by the Achaeans, fledde for re∣fuge like an humble suppliant to the Chalcidians; where partly hee answered to such imputations which were laide against him, and in part by way of recrimination, recharged them with other misdemeanors and outrages: whereupon the Chalcidians being not purpo∣sed to deliver him into their hands, and yet fearing lest by treachery and privy practise hee should be made away and murdred, allowed him for the guard of his person, the very flower of [ 10] the lustiest yoong gallants in all their citie, whom they lodged in that quarter where they might alwaies converse and meet together, and so keepe Nauplius out of danger.

34

What was he who sacrificed an ox unto his benefactour?

THere hovered sometime a shippe of certeine men of warre, or rovers, and ankered about the coast of Ithacestia, within which there was an old man who had the charge of a number of earthen pots, conteining Amphors a piece, with pitch in them: now it fortuned that a poore mariner or barge-man named Pyrrhias, who got his living by ferrying and transporting [ 20] passengers, approched the said shippe, and delivered the old man out of the rovers hands, and saved his life, not for any gaine that hee looked for, but onely at his earnest request, and for very pure pitie and compassion: now in recompence heereof, albeit hee expected none, the old man pressed instantly upon him to receive some of those pots or pitchers aforesaid: the rovers were not so soone retired and departed out of the way, but the old man seeing him at li∣bertie, and secure of danger, brought Pyrrhias to these earthen vessels, and shewed unto him a great quantitie of gold and silver mingled with the pitch: Pyrrhtas heerby growing of a sudden to be rich and full of money, entreated the old man very kindly in all respects, otherwise and besides sacrificed unto him a beese: and heereupon as they say arose this common proverb: No man ever sacrificed an ox unto his benefactour but Pyrrhias. [ 30]

35

What is the cause that it was a custome among the maidens of the Bottiaeans in their dauncing to sing as it were the faburden of a song: Go we to Athens.

THe Candiots by report upon a vow that they had made, sent the first borne of their men unto Delphos; but they that were thus sent, seeing they could not finde sufficient meanes there to live in plentie, departed from thence to seeke out some convenient place for a colo∣nie to inhabite: and first they setled themselves in Japigia, but afterwards arrived to this verie place of Thracia, where now they are, having certeine Athenians mingled among them: for [ 40] it is not like that Minos had caused those yoong men to be put to death whom the Athenians had sent unto him by way of tribute, but kept them for to doe him service: some therefore of their issue, & descended from them, being reputed naturall Candiots, were with them sent unto the citie of Delphos; which is the reason that the yoong daughters of the Bottiaeans in remem∣brance of this their originall descent, went singing in their festivall daunces: Go we to Athens.

36

What should be the reason that the Eliens wives, when they chaum himnes to the honour of Bacchus, pray him to come unto them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, with his bull foote; for the hymne runneth in this forme: pleaseth it thee right woorthy lord Bacchus to come unto this holy maritime tem∣ple [ 50] of thine, accompanied with the Graces, * 1.5 〈◊〉〈◊〉 I say to this temple with an ox or beefe foot: then for the faburden of the song, they redouble; O woorthy bull, ô woorthy bull?

IS it for that some name this god, The sonne or begotten of a cow; and others tearme him, Bul; or is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with thy great foot, like as Homer when he calleth Juno or any other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth her to have a bigge and large eie, and by the epithit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaneth one that braggeth and boasteth of great matters?

Or rather because that the foot of a beefe doth no harme, howsoever horned beasts other∣wise be hurtfull and dangerous; therefore they invocate thus upon him, and beseech him to come loving and gracious unto them.

Or lastly, for that many are perswaded, that this is the god who taught men first to plough the ground and to sowe corne.

37

Why have the Tanagraeans a place before their city called Achilleum? for it is said, that Achil∣les in his life time bare more hatred than love unto this cicy, as who ravished and stole away Stratonicon the mother of Poemander, and killed Acestor the sonne of Ephippus.

POEmander the father of Ephippus, at what time as the province of Tanagra, was peopled and [ 10] inhabited by tenures and villages onely, being by the Achaeans besiedged in a place called Stephon, for that he would not go foorth with them to warre, abandoneth the said fort in the night time, and went to build the citie Poemandria, which he walled about. The architect or ma∣ster builder Polycrithus was there, who dispraised all his worke, and derided it, in so much as in a mockerie he leapt over the trench; whereat Poemander tooke such displeasure, and was so highly offended, that he meant to fling at his head a great stone, which lay there hidden of olde upon the nightly sacrifices of Bacchus. But Poemander notknowing so much, pulled it up by force, and threw it at him; and missing Polycrithus, hit his son Leucippus, and killed him outright. Here∣upon according to the law and custom then observed, there was no remedie but needs he must [ 20] depart out of Boeotia, in manner of an exiled man; and so as a poore suppliant and stranger to converse, wandring abroad in another countrey, which was neither safe nor easie for him to doe at that time, considering that the Achaeans were up in armes and entred into the countrey of Tanagra. He sent therefore his sonne Ephippus unto Achilles, for to request his favour; who by earnest supplications and praiers prevailed so much, that he entreated both him, and also Tlepolemus the sonne of Hercules; yea and Peneleus the sonne of Hippalcmus, who were all of their kindred: by whose meanes Poemander had safe conduct, and was accompanied as farre as the citie of Chalcis, where he was assoiled, absolved and purged by Elpenor, for the murder which he had committed. In remembrance of which good turne by those princes received, he ever after honoured them, and to them all erected temples; of which that of Achilles continueth un∣to [ 30] this day, and according to his name is called Achilleum.

38

Who be they, whom the Boeotians call Psoloes, and who be Aeolies.

THE report goeth that Leucippe, Arsinoe and Alcathie, the daughters of Minyas, being en∣raged and bestraight of their right wits, longed exceedingly to eat mans flesh, and cast lots among themselves, which of them should kill their owne children for that purpose. So the lot falling upon Leucippe, she yeelded her sonne Hippasus to be dismembred and cut in pieces; by occasion whereof, their husbands simply arraied, and in mourning weeds for sorrow and griefe [ 40] were called Psoloes, as one would say, foule and smokie; and the women 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, di∣stracted and troubled in their minds, or Oconoloae: so as even at this day the Orchomenians, call those women who are descended from them by those names: and everie second yeere during the festivall daies called Agrionia, the priest of Bacchus runneth after them with a sword drawen in his hand, coursing and chasing them: yea and lawfull it is for him to kill any one of them that he can reach and overtake. And verily in our daies Zoilus the priest killed one; but such never come to any good after: for both this Zoilus himselfe upon a certaine little ulcer or sore that he had, fell sicke; and after he had a long time pined away and consumed therewith, in the end died thereof: and also the Orchomenians being fallen into publicke calamities, and held in generall for condemned persons, translated the priesthood from that race and linage, and conferred it [ 50] upon the best and most approoved person they could chuse.

39

What is the cause that the Arcadians stone them to death, who willingly and of purpose enter within the pourprise and precincts of Lycaeum: but if any come into of ignorance and una∣wares, then they send to Eleutherae?

AS for these, may it not be that they are held free and absolved who do it upon ignorance: and by reason of this their absolution, this maner of speech arose, to send them to Eleu∣therae,

which signifieth Deliverance: much like as when we say thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, into the region of the secure; or thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, thou shalt go to the Mannour of the Pleasant.

Or haply it alludeth to the tale that goeth in this wise; that of Lycaons sonnes there were but two onely, to wit, Eleuther and Lebadus, who were not partakers of the horrible crime, that their father committed in the sight of Jupiter, but fled into Baeotia; in to∣ken whereof, the Lebadians enjoy still their burgeosie in commune with the Arcadians: and therefore to Eleutherae they send those, who against their willes or unawares are entred within that pourprise consecrat unto Jupiter, into which it is not lawful for any man to go.

Or rather, as Architemus writeth in his Chronicles of Arcadia, for that there were some who being ignorantly entred, into the said place, were delivered and yeelded unto the Phliasians, who [ 10] put them over to the Megarians, and from the Megarians they were carried to Thebes: but as they were transported and conveyed thither, they were staied about Eleutherae, by meanes of vio∣lent raine, terrible thunder, and other prodigious tokens; by occasion whereof, some would have the citie to take the name Eleutherae.

Moreover, whereas it is said that the shadow of him who commeth within this precinct of Lycaeum, never falleth upon the ground: it is not true, howbeit it goeth generally currant, and is constantly beleeved for an undoubted truth. But is it not thinke you, for that the aire turneth presently into darke cloudes, and looketh obscure and heavie (as it were) when any enter into it: or because, that whosoever commeth into it incontinently, suffereth death. And you know what the Pythagoreans say, namely, that the soules of the dead, cast no shadow nor winke at all. [ 20]

Or rather, for that it is the sun that maketh shadowes, and the law of the countrey bereaveth him that entreth into it, of the sight of the sunne; which covertly and aenigmatically they would give us to understand under these words: For even he who commeth into this place is called Elaphos, that is to say a Stag; and therefore Cantharion the Arcadian, who fled unto the Elians of his owne accord to side with them, at what time as they warred upon the Arcadians; and as he passed with his bootie that he had gotten, went through this sacred place: when after the warre was ended, he returned to Lacedaemon; was by the Lacedaemonians delivered up to the Arcadi∣ans, by direction and commandement of the oracle, which enjoined them to render the Stag.

40 [ 30]

What is that Demi-god in Tanagra, knowen by the name of Eunostus? And what is the reason that women may not enter within the groave dedicated unto him?

THis Eunostus was the sonne of Elieus, the sonne of Cephisus and Scias; so named of Eunosta a certaine nymph that nourished and brought him up: who being faire and just withall, was also chast, continent and of an austere life. Howbeit the report goeth, that one of the daugh∣ters of Collonus named Ochna, being his cousin germane became enamoured upon him: but when she had tempted him and assaied to win his love; Eunostus repulsed and rejected her with reprochfull tearmes, and went his way intending to accuse her unto her brethren: which the maiden suspecting and fearing, prevented him and slandered him first before her brethren O∣chemus, [ 40] Leon, and Bucolus, whom she incensed against Eunostus, that they would kill him, as one who by force had defloured their sister. These brethren then having lien in ambush for the young man, murthered him trecherously: for which fact Elieus cast them in prison; and 〈◊〉〈◊〉 her selfe repenting of that which she had done, was much troubled and tormented in mind therefore, being desirous besides to deliver her selfe from the griefe and agonie which she en∣dured by reason of her love, and withall pitying her brethren imprisoned for her sake, dis∣covered the whole truth unto Elicus: and Elicus againe unto Collonus: by whose accord and judgement, these brethren of Ochna fled their countrey and were banished: but she cast her selfe voluntarily downe headlong from an high rocke, according as Myrtis the poetresse hath left in verse. And this is the cause, that both the temple of Eunostus, and also the grave about it remai∣ned ever after, inaccessible, and not to be appoched by women: insomuch as many times when [ 50] there happen any great earthquakes, extraordinarie droughts, and other fearefull and prodigi∣ous tokens from heaven, the Tanagrians make diligent search and inquisition, whether there have not beene some one woman or other, who secretly hath presumed to come neere unto the said place. And some have reported (among whom was one Clidamus a noble and honourable personage) that they met with Eunostus upon the way, going to wash and cleanse himselfe in the sea, for that there was one woman who had beene so bold as to enter into his sanctuarie

And verely Diocles himselfe in a treatise that he made of Demi-gods, or such worthy men as had beene deified, maketh mention of a certaine edict, or decree of the Tanagrians, touching those things which Clidamus had related unto them.

41

How commeth it that in the countrey of Boeotia, the river that runneth by Eleon, is called Scamander?

DEimachus the sonne of Eleon, being a familiar companion with Hercules, was with him at the Trojan warre: during the time whereof, continuing as it did verie long, he entertai∣ned [ 10] the love of Glaucia the daughter of Scamander, who was first enamoured of him, and so well they agreed together, that in the end she was with child by him. Afterwards it fortuned, so that in a skirmish with the Trojans he lost his life: and Glaucia fearing that her belly would tell tales and bewray what she had done, fled for succour unto Hercules, and of her owne accord declared unto him, how she had beene surprised with love, and what familiar acquaintance there had passed betweene her and Deimachus late deceased. Hercules as well in pitie of the poore wo∣man, as for his owne joy and contentment of mind, that there was like to remaine some issue of so valiant a man, and his familiar friend beside, had Glaucta with him to his ships: and when she was delivered of a faire sonne, caried her into the countrey of Baeotia, where he delivered her and her sonne into the hands of Eleon. The child then was named Scamander, and became afterwards [ 20] king of that countrey; who surnamed the river Inachus after his owne name Scamander, and a little riveret running thereby, Glaucta, by the name of his mother: as for the fountaine Aci∣dusa it was so cleped according to his wives name; by whom he had three daughters, who are even unto this day honoured in that countrey, and called by the name of the virgins.

42

Wherevpon arose this proverbiall speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, these things shall stand or prevaile?

DIno the captaine generall of the Tarentines, being a right valiant and hardie warriour, [ 30] when as the citizens by their voices and suffrages denied a sentence which he had delivered as the herault or crier proclaimed and published with a loud voice that opinion which prevai∣led, lifting up his owne right hand himselfe: Yea but this (quoth he) shal carie it away when all is done. Thus Theophrastus reporteth this narration: but Apollidorus relateth moreover in his Rhytinus that when the herault had proclaimed thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, these be more in number, meaning the voices of the people: Yea but (quoth he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, these be better; and in so doing, confirmed the resolution of those who were in number the fewer.

43

Upon what occasion was the citie of the Ithacesians, named Alalcomenae? [ 40]

MOst writers have recorded, that Anticlia being yet a virgin, was forced by Sisyphus, and conceived Ulysses. But Hister of Alexandria hath written moreover in his Commenta∣ries, that she being given in mariage unto Laertes, and brought into the citie Alalcomenium in Baeotia, was delivered there of Ulysses; and therefore he (to renew the memorie of that citie where he was borne and which was the head citie standing in the heart of that countrey) called that in Ithaca by the name thereof.

44

Who be they in the citie Aegina, which are called Monophagi?

OF those Aeginets, who served in the Trojane warre many died in fight, howbeit more [ 50] were drowned by meanes of a tempest in their voyage at sea. But those few who returned were welcomed home, and joifully received by their kinsfolke and friends: who perceiving all their other fellow-citizens to mourne and be in heavinesse, thought this with themselves, they ought not to rejoice nor offer sacrifice unto the gods openly, but in secret: and so, everie man a part in his privat house, entertained those who were escaped and came home safe with feasts and banquets: and served at the table in their owne persons, unto their fathers, their brethren,

cousens and friends, without admitting any stranger whatsoever: in imitation whereof they do yet every yeere sacrifice unto Neptune in secret assemblies, which sacrifices they call Thyasi; during which solemnitie they doe feast one another privatly for the space of sixteene daies to∣gether with silence, and there is not a servant or slave there present to wait at the boord: but af∣terwards for to make an end of their feasting, they celebrate one solemne sacrifice unto Venus. And thus you may see why they be called Monophagi, that is to say, Eating alone, or by them∣selves.

45

What is the cause that in the countrey of Caria, the image of Jupiter Labradeus is made, hol∣ding aloft in his hand an axe, and neither a scepter nor a thunder bolt, or lightning? [ 10]

FOr that Hercules having slaine Hippolite the Amazon, and among other armes of hers won her battell axe, and gave it as a present unto Omphale: this axe, all the kings that raigned in Lydia after Omphale, caried as an holy and sacred monument; which they received successively from hand to hand of their next progenitors, untill such time as Candaules disdaining to beare it himselfe, gave it unto one of his friends to carie. Afterwards, it chanced that Gyges put him∣selfe in armes against Candaules, and with the helpe of Arcelis, who brought a power of men to aide him out of Mylei, both defeated him, and also killed that friend of his from whom he tooke away the said axe, and put the same into the image of Jupiters hand, which he had made. In which respect he surnamed Jupiter, Labradeus, for that the Lydians in their language [ 20] call an axe Labra.

46

Wherefore do the Trallians call the pulse Ervil Catharter, that is to say, the purger: and use it more than any other in their expiatorie sacrifices of Purification?

IS it for that the Minyans and Lelegians, having in old time disseized the said Trallians of their cities and territories, inhabited and occupied the same themsalves? but the Trallians made head afterwards, and prevailed against them, insomuch as those Lelegians who were nei∣ther slaine in battell, nor escaped by flight, but either for feeblenesse, or want of meanes o∣therwise to live, remained still, they made no reckoning of, whether they died or lived; enacting [ 30] a law, that what Trallian soever killed either a Lelegian or Minyan, he should be absolved and held quit, in case he paied unto the next kinsfolke of the dead partie; a measure called Medimnis, of the said Ervill.

47

What is the reason that it goeth for an ordinarie by-word among the Elians to say thus; To suffer more miseries and calamities than Sambicus?

THere was one Sambicus of the citie Elis, who by report having under him many mates and complices at command, brake and defaced sundrie images and statues of brasse within the citie Olympia, and when he had so done, sold the brasse and made money of it: in the end he pro∣ceeded [ 40] so farre as to rob the temple of Diana surnamed Episcopos, that is to say, a vigilant patro∣nesse and superintendant. This temple standeth within the citie Elis, and is named Aristarchium. After this notorious sacriledge he was immediatly apprehended, and put to torture a whole yeere together to make him for to bewray and reveale all his companions and confederats: so as in the end he died in these torments, and thereupon arose the said common proverbe-

48

What is the reason that at Lacedaemon the monument of Ulysses, standeth close to the temple of the Leucippidae?

HErgiaeus one of the race descen ded from Diomedes, by the motionam linstigation of Te∣menus [ 50] induced, robbed out of Argos the renowmed image of Minerva, called Palladium, and that with the privitie and assistance of Leager in this sacriledge: now this Leager was one of the familiars and inward companions of Temenus: who being fallen out afterwards with Te∣menus, in a fit of anger, departed to Lacedaemon with the said Palladium: which the kings there received at his hands right joifully and placed it neere unto the temple of the Leucippides: but afterwards they sent to the oracle at Delphos, to know by what meanes they might keepe and pre∣serve

the said image in safety: the oracle made this answere, that they should commit the keeping of it unto one of them who had stollen it away: whereupon they built in that verie place a mo∣nument in memoriall of Ulysses, where they shrined Palladium; and besides, they had the more reason so to do, because in some sort Ulysses was allied to their citie, by this wives side ladie Pe∣nelope.

49

What is the the reason that the Chalcedonian dames have a custome among them, that whenso∣ever they meet with any men that be strangers unto them, but especially if they be rulers or magistrates, to cover and hide one of their cheeks.

THe men of Chalcedon warred somtime against their neighbours the Bithynians, provoked [ 10] thereto by all light injuries, and wrought that might minister matter and occasion therof: insomuch as in the daies of king Zeipoetus who raigned over the Bithynians, they assembled all their forces, and with a puissant power (beside of the Thracians, who joyned to aid them) they invaded their countrey with fire and sword, spoiling all before them: untill in the end king Zeipoetus gave them battell neere unto a place named Phalium, where they lost the day, as well in regard of their presumptuous boldnesse, as of the discorder among them, insomuch as there died of them in fight 8000. men. Howbeit utterly they were not deteated, for that Zeipoetus in fa∣vour of the Bizantines, was contenred to grow unto some agreement & composition. Now for that their citie was by this meanes verie much dispeopled and naked of men, many women there [ 20] were among them, who were constrained to be remarried unto their enfranchised servants, o∣thers to aliens and straungers comming from other cities: but some againe, chusing rather to continue widowes still and never to have husbands, than to yeeld to such mariages, followed their owne causes themselves what matter soever they had to be tried or dispatched in open court before the judges or publike magistrates; onely they withdrew one part of their veile, and opened their face on one side: the other wives also who were maried againe, for modestie and womanhood, following them as better women than themselves, used the same fashion also, and brought it to be an ordinarie custome.

50

Wherefore do the Argives drive their 〈◊〉〈◊〉 unto the sacred grove of Agenor, when they would [ 30] have the rammes to leape them?

IS it not for that Agenor whiles he lived, was verie expert and skilfull about sheepe; and of all the kings that ever were among them, had the most and fairest flockes of them?

51

Why do the Argives children, at a certaine festivall time that they keepe, call one another in plaie and sport Ballachrades?

IS it because, the first of that nation, who were by Inachus brought out of the mountaines into the plaine and champian countrey, made their chiefe food (by report) of wilde hedge-peares? Now these chok-peares, some say, were found in Peloponesus, before they were seen in any other [ 40] part of Greece, even whiles that region was called Apta. And hereupon also it came that these wild peares commonly called Achrades, changed their name into Apiot.

52

What is the cause that the Eliens, when their mares be hot after the horse, leade them, out of their owne confines to be covered by the stalions?

IS it for that Oenomaus was a prince, who of all others loved best a good race of horses, & took greatest pleasure in these kind of beasts; & cursed with al maner of execrations, those stalions which covered his mares in Elis? And therefore they fearing to fall into any of these maledi∣ctions, [ 50] avoid them by this maner.

53

What was the reasons of this custom among the Gnosians, that those who tooke up any money at any interest, snatched it and ran away with all?

WAS it to this end, that if they should denie the debt, and seeme to defraud the usurers, they might lay an action of felonie, and violent wrong upon them: and the other by this meanes might be more punished?

54

What is the cause that in the citie of Samos they invocate Venus of Dexicreon?

IS it for that, that when in times past the women of Samos were exceedingly given to enormi∣ous wantonesse & lechery, so that the brake out into many lewd acts: there was one Dexicreon, a mounte-banke or cousening jugler, who by (I wot not what) ceremonies and expiatorie sacrifi∣ces, cured them of their unbridled lust?

Or because this, Dexicreon being a merchant-venturer who did traffike and trade by sea, went into the Isle of Cyprus; & when he was ready to load or charge his ship with merchandize, Venus commanded him to fraight it with nothing else but water, and then immediately to hoise up [ 10] saile: according to which he did, and having put a great quantie of water within his vessell, he set saile and departed. Now by that time they were in the maine sea, they were verie much becal∣med, so as for want of a gale of winde many daies to gether, the rest of the mariners and mer∣chants a ship boord, thought verily they should all die for verie thirst: whereupon he sold unto them his water which he had aboord, and thereby gat a great quantitie of silver; of which after∣wards he caused to be made an image of Venus, which he called after his owne name, Dexicreon his Venus. Now if this be true, it seemeth that the goddesse purposed thereby, not onely to en∣rich one man, but to save also the lives of many.

55 [ 20]

How commeth it to passe, that in the Isle of Samos, when they sacrifice unto Mercurie surna∣med Charidotes, it is lawfull for whosoever will, to rob and rifle all passengers?

BEcause in times past according to the commandement and direction of a certaine oracle, the ancient inhabitants departed out of Samos and went into Mycale, where they lived and maintained themselves for ten yeeres space by pyracie and depredation at sea; and afterwards being returned againe into Samos, obtained a brave victorie against their enemies.

56

Why is there one place within the Isle Samos called Panaema? [ 30]

IS it for that the Amazones to avoid the furie of Bacchus, fled out of the Ephesians coun∣trey into Samos and there saved themselves? But he having caused ships to be built and rig∣ged, gathered together a great fleet, and gave them battell, where he had the killing of a great number of them about this verie place, which for the carnage and quantitie of blood-shed there, they who saw it, marvelled thereat, and called it Panaema. But of them who were slaine in this conflict, there were by the report of some, many that died about Phloeon, for their bones are there to be seene. And there be that say, that Phloeon also clave in sunder, and became broken by that occasion; their crie was so loud, and there voice so piercing and forcible.

57 [ 40]

How commeth it that there is a publike hall at Samos, called Pedetes?

AFter that Damoteles was murdered, and his monarchie overthrowen, so that the nobles or Senators Geomori, had the whole government of the State in their hands; the Megarians tooke armes, and made warre upon the Perinthians (a colonie drawen and descended from Sa∣mos) carying with them into the field, fetters and other irons, to hang upon the feet of their cap∣tive prisoners: the said Geomori having intelligence thereof, sent them aide with all speed, ha∣ving chosen ten captaines, manned also and furnished thirtie ships of warre; whereof twaine rea∣die to saile, caught fire by lightning, and so consumed in the verie mouth of the haven: howbe∣it [ 50] the foresaid captaines followed on in their voyage with the rest, vanquished the Megarians in battell, and tooke sixe hundred prisoners: Upon which victorie, being puffed up with pride, they intended to ruinate the Oligarchie of those noble men at home, called Geomori, and to depose them from their government: and verily those rulers themselves ministred unto them occasion, for to set in hand with this their desseigne; namely by writing unto them, that they should leade those Megarians prisoners, fettered with the same gives which they themselves had brought; for no sooner had they received these letters, but they did impart and shew them se∣cretly

unto the said Megarians, perswading them to band & combine with them, for to restore their citie unto libertie. And when they devised and consulted together about the execution of this complotted conspiracie: agreed it was betweene them to knocke the rings off, or lockers of the fetters open, and so to hang them about the Megarians legs, that with leather thongs they might be fastened also to their girdles about the waste, for feare that being slacke, as they were, they should fall off and be readie to drop from their legs as they went. Having in this wise set foorth and dressed these men, and given everie one of them a sword, they made all the haste they could to Samos; where being arrived and set aland, they led the Megarians through the market place to the Senate house, where all the nobles called Geomori were assembled and sat in consultation: hereupon was the signall given, and the Megarians fell upon the Senators, and [ 10] massacred them everie one. Thus having received the freedome of the citie, they gave unto as many of the Megarians as would accept thereof, the right of free burgeosie: and after that built a faire towne hall, about which they hung and fastened the said bolts and fetters of irons, calling it upon this occasion Pedetes, that is to say, the Hall of Fetters.

58

What is the reason that in the Isle of Coos, within the citie Antimachia, the priest of Hercules being arrated in the habit of a woman, with a miter on his head, beginneth to celebrate the sacrifice?

HErcules, when he was departed from Troy with sixe ships, was overtaken with a mightie [ 20] tempest, and with one ship alone (for that all the other was lost) was cast by the windes up∣on the Isle of Coos, and landed at a place called Laceter: having saved nothing else but his armor and the men that were with him in the ship; where finding a flocke of sheepe, hee desired the shepherd who tended them, to give him a ram. The shepherds name was Antagoras; who being a lustie, tall and strong man, would needs chalenge Hercules to wrestle with him, upon this con∣dition, that if Hercules could overthrow him and lay him along on the ground, the ram should be his. Hercules accepted the offer; and when they were close at hand-gripes, the Meropians, certaine inhabitants of the Isle came in to succour Antagoras, and the Greekes likewise to aide Hercules, in such sort, as there ensued a sharp and cruell fight: wherein Hercules finding himselfe [ 30] to be overlaid and pressed with the multitude of his enemies, retired and fled (as they say) unto a Thracian woman, where for to hide and save his life, he disguised himselfe in womans apparell. But afterwards having gotten the upper hand of those Meropians, and being purged, he espou∣sed the daughter of Alciopus, and put on a faire robe and goodly stoale. Thus you may see where∣upon his priest sacrificeth in that verie place where the battell was fought; and why new married spouses being arraied in the habit of women, receive their brides?

50

Whereof commeth it, that in the citie of Megara, there is a linage or family named Hamaxo∣cylysta? [ 40]

IN the time that the dissolute and insolent popular State of government, called Democratie (which ordained that it might be lawfull to recover and arrest all monies paid for interest and in consideration of use, out of the usurers hands, & which permitted sacriledge) bare sway in the citie: it hapned there were certaine pilgrims, named Theori of Peloponesus, sent in commissizzon to the oracle of Apollo at Delphos, who passed thorow the province of Megaris, and about the citie Aegiri, neere unto the lake there, lay and tumbled themselves upon their chariots here and there, together with their wives and children, one with another as it fell out: where certaine Megarians, such as were more audacious than the rest, as being thorowly drunke, full of insolent wantonnesse and cruel pride, were so lustie as to overturne the said chariots, and thrust them into [ 50] the lake; so as, many of the said Theori or commissioners were drowned therein. Now the Me∣garians (such was the confusion and disorder in their government in those daies) made no recko∣ning at all to punish this injurie and outrage: but the counsell of the Amphyctiones, because the pilgrimage of these Theori was religious and sacred, tooke knowledge thereof and sate upon an inquisition about it; yea and chastised those who were found culpable in this impietie; some with death, others with banishment: and hereupon the whole race descending from them, were cal∣led afterwards Hamaxocylysta.

Notes

• * 1.1

  〈◊〉〈◊〉 supra in quest. Rom. 52. where this is somewhat otherwise re∣ported.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haply hony-combs.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. a pillar, as the Latin in∣terpreteth it.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saith o∣therwise in the end of his treause con∣cerning Curi∣ositie.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉