Quaestiones Graecae

Plutarch

Plutarch. Moralia, Vol. IV. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).

What is it that is called in Prienê the darkness by the Oak?

When the Samians and the Prienians were at war with each other, on the other occasions they suffered injuries and inflicted injuries to a moderate degree only; but when a great battle took place, the people of Prienê slew one thousand Samians. Six years later they engaged the Milesians at a place called the Oak, and lost practically all the best and the foremost of their citizens. At this time also the sage Bias was sent on an embassy from Prienê to Samos and won high repute. For the women of Prienê this was a cruel experience and a pitiable calamity, and it became established as a curse and an oath in the most important matters to swear by the darkness by the Oak, because of the fact that there their sons, their fathers, and their husbands had been slaughtered.[*](cf. Aristotle, Frag. 576 (ed. V. Rose).)

Who are they that are called burners among the Cretans?

They relate that the Tyrrhenians who, at the time when they inhabited Lemnos and Imbros, carried off the daughters and wives of the Athenians from Brauron, later, when they had been expelled from there, came to Sparta and consorted with the women of the country even to the begetting of children. But again, as the result of suspicions and false accusations, they were forced to leave the Spartan country. With their children and wives they effected a landing in Crete with Pollis and Delphus as their leaders.[*](Cf.Moralia, 247 a-f, and the note there (Vol. III. p. 496).) There, while they were fighting

the possessors of the island, they suffered many of the men who had been slain in the battles to lie unburied, because at first they had no leisure to bury them because of the war and the danger, and later because they shrank from touching corpses that had been decomposed and putrefied by the lapse of time. Accordingly Foliis devised certain honours, privileges, and immunities, and some of these he bestowed on the priests of the gods, others upon them that buried the dead. These honours he put in the keeping of the spirits of the underworld in order that they might continue for ever irrevocable. The one class received the name of priests, and the other that of burners.

Then Pollis made a division by lot with Delphus, and they governed separate and independent states; and, along with other humane provisions which they enjoyed, they had freedom from the injuries which the other Cretans are wont to inflict upon one another through stealthy plundering and pillaging. For to the Tyrrhenian communities they do no injury, nor do they steal anything from them or dispossess them of anything.

What is the Children’s Tomb among the Chalcidians?

Cothus and Aeolus, the sons of Xuthus, carne to Euboea to dwell at a time when the Aeolians possessed the greater part of the island. It had been prophesied to Cothus that he should have great success and get the better of his enemies if he bought the land. When he had landed on the island with a few men, he encountered little children playing by the sea. So he joined in their play, and in a kindly spirit showed them many playthings

from foreign lands. But when he saw that the children were desirous of having them for their own, he refused to give them unless he too should receive some earth from the children. So they picked up some from the ground and gave it to Cothus, and then, taking the playthings, departed. But the Aeolians discovered what had happened, arid, when their enemies sailed against them, they made away with the children under stress of anger and grief. The children were buried beside the road which leads from the city to the Euripus, and the place is called the Children’s Tomb.

Who is the Associate-founder (mixarchagetas) at Argos, and who are the Averters (elasioi)?

They call Castor the Associate-founder, and think that he is buried in Argive territory, but Poly deuces they reverence as one of the Olympians. Persons who have the reputed ability to turn away attacks of epilepsy they call Avertere, and these are thought to be of the descendants of Alexida, the daughter of Amphiaraüs.

What is that which is called an enknisma (a roast) among the Argives?[*](cf. Müller, Frag. Hist. Graec. iv. p. 498.)

It is the custom for those who have lost a relative or an intimate friend to sacrifice to Apollo[*](For Apollo Halliday suggests with some plausibility Pluto; but Apollo, as the god who cleanses from pollution (καθάρσις), is almost a commonplace in Greek literature.) immediately after the mourning, and again thirty days later to Hermes. For they believe that, just as the earth receives the bodies of the dead, even so Hermes receives their souls. They give barley to the priest of Apollo and receive some meat of the sacrificial

victim; and when they have put out their fire, since they believe it to be polluted, and have relighted it from the hearth of others, they proceed to roast this flesh which they call enknisma.

What is an alastor, an aliterios, a palamnaeos?

We certainly must not believe those who say that persons who, during a famine set a watch upon the miller and plunder him are called aliterioi.[*](Cf.Moralia, 523 a-b.) But he who has done unforgettable (alesta) things,[*](Ibid. 418 b.) things that will be remembered for a long time, is called alastor; and he whom it were well to avoid (aleuasthai) and to guard against because of his wickedness is called aliterios. These things, according to the statement of Socrates,[*](Socrates of Argos; cf. Müller, Frag. Hist. Graec. v. p. 498.) they have written on tablets of bronze.

What is the intent of the custom by which the maidens who serve as an escort for the men who lead the bull from Aenis to Cassiopaea chant until they reach the boundary,

Never may ye return to the well-loved soil of your homeland?[*](Adapted from Homer, Od. xviii. 148 (= xix. 298).)

When the Aenianians had been driven out of their country by the Lapiths,[*](cf. 293 f-294 c, supra>.) they dwelt first of all about Aethicia, and later about Molossia and Cassiopaea. But, since they had no benefit from the country, and, in addition, had to deal with ungentle peoples on their borders, they came to the Cirrhaean plain under the leadership of Oenoclus, their king. But great droughts befell them there, and, as it is related, in accordance with an oracle they stoned

Oenoclus.[*](cf. 293 f-294 a, supra>.) Then they wandered on and came to this country which they now possess, a goodly country, productive of all manner of crops; wherefore it is with good reason that they pray to the gods that they may not return again to their ancient fatherland, but may remain here in prosperity.

Why is it that among the Rhodians a herald does not enter the shrine of the hero Ocridion?

Is it because Ochimus affianced his daughter Cydippê to Ocridion? But Cercaphus, who was the brother of Ochimus, was in love with the maiden and persuaded the herald (for it used to be the custom to use heralds to fetch the brides), when he should receive Cydippê, to bring her to him. When this had been accomplished, Cercaphus fled with the maiden; but later, when Ochimus had grown old, Cercaphus returned to his home again. But the custom became established among the Rhodians that a herald should not approach the shrine of Ocridion because of the wrong that had been done.

Why is it that among the inhabitants of Tenedos a flute-player may not enter the; shrine of Tenes, nor may anyone mention Achilles’ name within the shrine?

Is it that, when Tenes’ stepmother[*](cf. Apollodorus, Epitome, iii. 23-26, with Frazer’s notes (L.C.L. vol. ii. pp. 193 ff.).) falsely accused him of wishing to lie with her, Molpus the flute-player bore false witness against him, and because of this it came about that Tenes had to flee to Tenedos with his sister? But as for Achilles, it is said that his mother Thetis straitly forbade him to kill Tenes, since

Tenes was honoured by Apollo; and she commissioned one of the servants to be on guard, and to remind Achilles lest he should unwittingly slay Tenes. But when Achilles was overrunning Tenedos and was pursuing Tenes’ sister, who was a beautiful maiden. Tenes met him and defended his sister; and she escaped, though Tenes was slain. When he had fallen. Achilles recognized him, and slew the servant because he had, although present, not reminded him; and he buried Tenes where his shrine now stands and neither does a flute-player enter it nor is Achilles mentioned there by name.

Who is the Seller among the Epidamnians?

The Epidamnians were neighbours of the Illyrians and perceived that such of their citizens as associated with the Illyrians were becoming corrupted; and, since they feared a revolution, they used to select one of the most reputable of their fellow-citizens each year to conduct such commercial dealings and barters. This man visited the barbarians and provided them with a market and an opportunity for all the citizens to display what they had to sell: thus he was called the Seller.

What is the Beach of Araenus in Thrace?

When the Andrians and Chalcidians sailed to Thrace to settle there, they jointly seized the city of Sanê, which was betrayed to them; but when they learned that the barbarians had abandoned Acanthus, they sent out two scouts. When these were approaching the city, they perceived that the enemy had all fled; so the Chalcidian ran forward to take possession of the city for Chalcis, but the Andrian, since he could not cover the distance so rapidly as

his rival, hurled his spear, and when it was firmly implanted in the city gates, he called out in a loud voice that by his spear the city had been taken into prior possession for the children of the Andrians. As a result of this a dispute arose, and, without going to war, they agreed to make use of Erythraeans, Samians, and Parians as arbitrators concerning the whole matter. But when the Erythraeans and the Samians gave their vote in favour of the Andrians, and the Parians in favour of the Chalcidians, the Andrians, in the neighbourhood of this place, made a solemn vow against the Parians that they would never give a woman in marriage to the Parians nor take one from them. And for this reason they called the place the Beach of Araenus,[*](Plutarch, or his source, imagined that this meant Beach of Vowing. ) although it had formerly been named the Serpent’s Beach.

Why is it that at the Thesmophoria the Eretrian women cook their meat, not by fire, but by the rays of the sun; and why do they not call upon Calligeneia?[*](The name of the third and last day of this festival at Athens; probably also a cult title applied to some goddess, perhaps to Demeter.)

Is it because it happened that the captive women whom Agamemnon was bringing home from Troy were celebrating the Thesmophoria at this place, but when conditions for sailing suddenly appeared favourable, they put out to sea leaving behind them the sacrifice uncompleted?

Who are the Perpetual Sailors among the Milesians?

When the despots associated with Thoas and Damasenor had been overthrown, two political parties came into control of the city, one of which was called Plutis, the other Cheiromacha.[*](Capital and Labour.) When, accordingly, the men of influence gained the upper hand and

brought matters into the control of their party, they used to deliberate about matters of the greatest importance by embarking in their ships and putting out to a considerable distance from the land. But when they had come to a final decision, they sailed back; and because of this they acquired the appellation of Perpetual Sailors.

Why do the Chalcidians call the neighbourhood of the Beacon the Young Men’s Club?

They relate that Nauplius, when he was being pursued by the Achaeans, came as a suppliant to the Chalcidians; and on the one hand he defended himself in regard to the indictment brought against him, and on the other hand brought a counter-charge against the Achaeans. The Chalcidians had no intention of surrendering him; but, since they were afraid that he might be slain by treachery, they gave him a guard of young men in the prime of their youth and stationed them in this place, where they lived together and at the same time served as a guard for Nauplius.

Who was the man that slew an ox for[*](Possibly sacrificed an ox to his benefactor; but an animal sacrifice to a living man seems incredible.) his benefactor?

Anchored off the island of Ithaca was a pirate vessel in which there chanced to be an old man with earthenware jars containing pitch. By chance a ferryman of Ithaca, by name Pyrrhi as, put off to the ship and rescued the old man without asking for any reward, but because he had been persuaded by the old man and pitied him. He did, however, accept some of the jars, for the old man bade him do so. But when the pirates had departed and there was nothing to fear, the old man led Pyrrhias to the jars,

and in them showed him much gold and silver mixed with the pitch. So Pyrrhias, suddenly becoming rich, treated the old man well in various ways, and also slew an ox for him. Wherefore men make use of this as a proverbial expression: No one but Pyrrhias has slain an ox for his benefactor.

Why was it the custom for the Bottiaean maidens to chant as they danced, Let us go to Athens[*](Plutarch (Life of Theseus, chap. xvi. p. 6 e ff.) states that his source for this is Aristotle’s Constitution of the Bottiaeans (Frag. 485 (ed. V. Rose)); cf. Edmonds, Lyra Graeca (in L.C.L. iii. 540).) ?

They relate that the Cretans in accordance with a vow sent a consecrated offering of men to Delphi; but the men who had been sent, when they saw that there was no abundance there, set out from Delphi to found a colony. They settled first in Iapygia, but later occupied this region of Thrace. There were some Athenians included among them; fer it appears that Minos did not destroy the young persons whom the Athenians sent him for tribute, but kept them by him as servants. Accordingly, some who were descended from these Athenians and had come to be considered Cretans were included in this company sent to Delphi. Wherefore the daughters of the Bottiaeans, in remembrance of their lineage, were wont to sing in their festivals, Let us go to Athens.

Why is it that the women of the Eleans, when they sing hymns to Dionysus, call upon him to come to them with the foot of a bull [*](For Dionysus as a bull cf. e.g. Athenaeus 35 e, 38 e.)? The hymn[*](The text is uncertain; Hartman has attempted a reconstruction in Mnemosyne, xli. 217; cf. also the other references in E. Diehl, Anthologia Lyrica Graeca, ii. p. 206. cf. also Moralia, 364 f; Pausanias, vi. 26. 1; Bergk, Poet. Lyr. Graec. iii. p. 656, or Edmonds, Lyra Graeca (L.C.L. iii. 510).) runs as follows:

  1. Come, O hero Dionysus,
  2. To thy Elean holy
  3. Temple, with the Graces,
  4. To thy temple
  5. With thy bull’s foot hasting.
Then they chant twice the refrain: O worthy bull.

Is it because some address the god as kine-born or as bull? Or by ox-foot do they mean with thy mighty foot even as the Poet used ox-eyed [*](Homer, Il. i. 551 and often.) to signify large-eyed, and bully [*](βουγαίος, Il. xiii. 824: Od. xviii. 79.) for loudmouthed?

Or is it rather because the foot of the bull is harmless, but the part that bears horns is harmful, and thus they call upon the god to come in a gentle and painless manner?

Or is it because many believe that the god was the pioneer in both ploughing and sowing?

Why do the people of Tanagra have before their city an Achilleum, that is, a place bearing this name? For it is related that Achilles actually had more enmity than friendship for the city, since he carried off Stratonicê, the mother of Poemander, and slew Acestor, the son of Ephippus.[*](A grandson of Poemander.)

While the territory of Tanagra was still inhabited in village communities, Poemander, the father of Ephippus, had been besieged by the Achaeans in the place called Stephon, because of his unwillingness to join their expedition.[*](Against Troy.) But he abandoned that stronghold by night and fortified Poemandria.[*](cf. Pausanias, ix. 20. 1.)

Polycrithus the master-builder, however, who was present, spoke slightingly of the fortifications and, in derision, leaped over the moat. Poemander was enraged and hastened to throw at him a great stone which had been hidden there from ancient days, set aside for use in the ritual of the Nyctelia.[*](These rites resembled those of the rending and resurrection of Osiris; Cf.Moralia 367 f.) This stone Poemander snatched up in his ignorance, and hurled. He missed Polycrithus, but slew his son Leucippus. According to the law, therefore, he had to depart from Boeotia and become a suppliant at a stranger’s hearth. But this was not easy, since the Achaeans had invaded the territory of Tanagra. Accordingly he sent his son Ephippus to appeal to Achilles. Ephippus, by his persuasive words, brought to his father Achilles, as well as Tlepolemus, the son of Heracles, and Peneleös, the son of Hippalcmas, all of them interrelated. Poemander was escorted by them to Chalcis, and there at the house of Elephenor he was purified of the murder. Therefore he honoured these heroes and set apart sacred precincts for them all, and of these the precinct of Achilles has still kept its name.

Who are the Psoloeis and who the Oleiae among the Boeotians?

They relate that the daughters of Minyas, Leucippê and Arsinoê and Alcathoê, becoming insane, conceived a craving for human flesh, and drew lots for their children.[*](cf. Aelian, Varia Historia, iii. 42; Antonius Liberalis, Metamorphoses, x. Ovid’s account (Met. iv. 1. ff.; 389 ff.) is rather different and omits the murder of Hippasus.) The lot fell upon Leucippe to contribute her son Hippasus to be torn to pieces, and their husbands, who put on ill-favoured garments for very grief and sorrow, were called Grimy (Psoloeis);

but the Minyads themselves were called Oleiae, that is to say, Murderesses. And even to-day the people of Orchomenus give this name to the women descended from this family; and every year, at the festival of Agrionia,[*](Cf.Moralia, 717 a; 291 a supra>.) there takes place a flight and pursuit of them by the priest of Dionysus with sword in hand. Any one of them that he catches he may kill, and in my time the priest Zoïlus killed one of them. But this resulted in no benefit for the people of Orchomenus; but Zoïlus fell sick from some slight sore and, when the wound had festered for a long time, he died. The people of Orchomenus also found themselves involved in some suits for damages and adverse judgements; wherefore they transferred the priesthood from Zoïlus’s family and chose the best man from all the citizens to fili the office.

Why do the Arcadians stone persons who voluntarily enter the Lycaeon; but if such persons enter through ignorance, they send them away to Eleutherae?

Is it because they were released and set free that this story gained credence, and is the expression to Free Town (Eleutherae) of the same sort as to the land of Sans Souci and you will come to the Seat of Satisfaction?

Or is it in accordance with the legend, since Eleuther and Lebadus were the only sons of Lycaon that had no share in the abomination prepared for Zeus,[*](The serving of human flesh. cf. Ovid, Metamorphoses, i. 163 ff. and Frazer’s note on Apollodorus, Bibliotheca iii. 8. 1 (L.C.L. vol. i. pp. 390 ff.).) but instead they fled to Boeotia, and there is community of citizenship between the people of Lebadeia and the Arcadians, and do they accordingly

send away to Eleutherae those who involuntarily enter the inviolate sanctuary of Zeus?

Or is it as Architimus[*](Müller, Frag. Hist. Graec. vol. iv. p. 317.) relates in his Arcadian History, that certain men who entered through ignorance were handed over by the Arcadians to the Phliasians, and by the Phliasians to the Megarians, and, as they were being conducted from Megara to Thebes, they were stopped near Eleutherae[*](A town in Attica not far from the borders of Boeotia.) by rain and thunder and other signs from heaven? Whence, in fact, some assert that the place acquired the name of Eleutherae.

The tale, however, that no shadow is cast by a person who enters the Lycaeon is not true, although it has acquired widespread credence.[*](cf. Pausanias, viii. 38. 6; Polybius, xvi. 12. 7, whose source is Theopompus.) Is it because the air turns to clouds, and lowers darkly upon those who enter? Or is it because he that enters is condemned to death, and the followers of Pythagoras declare that the spirits of the dead cast no shadow,[*](Cf.Moralia, 564 d. See also Dante, Purgatorio, iii. 25-30, 94-97.) neither do they blink? Or is it because it is the sun which causes shadow, but the law deprives him that enters of the sunlight?

This too they relate allegorically: he that enters is called a deer. Wherefore, when Cantharion the Arcadian deserted to the Eleans while they were at war with the Arcadians, and with his booty crossed the inviolate sanctuary, even though he fled to Sparta after peace had been made, the Spartans surrendered him to the Arcadians, since the god ordered them to give back the deer.