of Pharaoh: wherefore the title of Pator is reckoned by the Rabbins among
the names of Joseph. There is thought to be the same allusion to divine
interpretation in the name of the apostle Peter: Πετρος, ὁ επιλυων, ὁ
επιγινωσκων. Hesych. Petrus Hebræo sermone agnoscens notat. Arator. From
these examples we may, I think, learn that the priest was styled Petor, and
Pator: and that it was the place, which properly was called Patora. The
Colossal statue of Memnon in the Thebaïs was a Patora, or oracular image.
There are many inscriptions upon different parts of it; which were copied
by Dr. Pocock[758], and are to be seen in the first volume of his travels.
They are all of late date in comparison of the statue itself; the antiquity
of which is very great. One of these inscriptions is particular, and
relates to the Omphi, which seems to have frightened away some ill-disposed
people in an attempt to deface the image:
[759]Εικονα λωβητηρες ελυμηναντ' ὁτι διαν
Θειοτατου νυκτωρ ομφην επι Μεμνονος ηλθον.
One of the most famous oracles of Apollo was in Lycia: and in consequence
of it the place was named Patara. Patra in Achaia was of the same purport.
I should imagine, that the place where Balaam the false [760]prophet
resided, was of the same nature; and that by Pethor and Pethora was meant a
place of interpretation, or oracular temple. There was probably a college
of priests; such as are mentioned to have existed among the Amonians: of
whom Balaam had been by the king of Moab appointed chief Petora, or priest.
It seems to have been the celebrated place in Arabia, famous in after times
for the worship of Alilat, and called by the Romans [761]Petra.
The custom of carrying the Deity in a shrine, placed in a boat, and
supported by priests, was in use among the Egyptians, as well as the
[762]Ammonites. It is a circumstance which deserves our notice; as it
appears to be very antient, and had doubtless a mysterious allusion. We
have three curious examples of it among [763]Bishop Pocock's valuable
specimens of antiquity, which he collected in those parts. He met with them
at Luxorein, or [764]Lucorein, near Carnac, in the Thebaïs; but mentions
not what they relate to: nor do I know of any writer who has attended to
their history. The accounts given above by Curtius, and Diodorus, are
wonderfully illustrated by these representations from Egypt. It is plain
that they all relate to the same religious ceremony, and very happily
concur to explain each other. It may be worth observing, that the originals
whence these copies were taken are of the highest antiquity; and, probably,
the most early specimens of sculpture in the world. Diodorus mentions that
the shrine of Ammon had eighty persons to attend it: but Dr. Pocock, when
he took these copies, had not time to be precisely accurate in this
article. In his specimens the greatest number of attendants are twenty:
eighteen support the boat, and one precedes with a kind of sceptre; another
brings up the rear, having in his hand a rod, or staff, which had
undoubtedly a mystic allusion. The whole seems to have been emblematical;
and it will be hereafter shewn, that it related to a great preservation,
which was most religiously recorded, and became the principal subject of
all their mysteries. The person in the shrine was their chief ancestor, and
the whole process was a memorial of the deluge; the history of which must
have been pretty recent when these works were executed in Egypt.
[Illustration: _Pl. IV. The Ship of Isis Biprora with an Ark._]
[Illustration: _Ship of Isis and Image. From Pocock's Account of Egypt. Pl. XLII._]
From the shrines of Amon abovementioned we may derive the history of all
oracles; which, from the Deity by whom they were supposed to be uttered,
were called Omphi and Amphi, as I have shewn: also, Alphi, Elphi, Orphi,
Urphi, from El, and Orus. The Greeks adhered religiously to antient terms,
however obsolete and unintelligible. They retained the name of Amphi,
though they knew not the meaning: for it was antiquated before they had
letters. That it originally related to oracular revelation is plain from
its being always found annexed to the names of places famous on that
account; and from its occurring in the names of men, renowned as priests
and augurs, and supposed to have been gifted with a degree of
foreknowledge. We read of Amphiaraus, Amphilocus, Amphimachus, persons
represented as under particular divine influence, and interpreters of the
will of the Gods. Amphion, though degraded to a harper, was Amphi-On, the
oracle of Apollo, the Sun: and there was a temple, one of the antient
ὑπαιθρα, dedicated to him and Zethus, as we may read in Pausanias. Mopsus,
the diviner, is styled Αμπυκιδης, Ampucides; which is not a patronymic, but
a title of the oracular Deity.
[765]Ενθα και Αμπυκιδην αυτῳ ενι ηματι Μοψον
Νηλειης ἑλε ποτμος· αδευκεα δ' ου φυγεν αισαν
Μαντοσυναις· ου γαρ τις αποτροπιη θανατοιο.
Idmon, the reputed son of Abas, was a prophet, as well as Mopsus: he was
favoured with the divine Omphe, and, like the former, styled Ampucides.
[766]Ενθα μεν αισα παρεσχε καταφθισθαι δυο φωτας,
Αμπυκιδην Ιδμωνα, κυβερνητηρα τε Τιφυν.
What his attainments were, the Poet mentions in another place.
[767]Δε τοτ' Αβαντος παις νοθος ηλυθε καρτερος Ιδμων,
Τον ῥ' υποκυσσαμενη τεκεν Απολλωνι ανακτι
Αμβροσιον παρα κυμα φερετριος Αντιανειρα,
Τῳ και ΜΑΝΤΟΣYΝΗΝ επορε, και θεσφατον ΟΜΦΗΝ.
To say the truth, these supposed prophets were Deities, to whom temples
were consecrated under these names; or, to speak more properly, they were
all titles, which related to one God, the Sun. That they were reputed
Deities, is plain, from many accounts. Dion Cassius speaks of Αμφιλοχου
χρηστηριον: and the three principal oracles mentioned by Justin Martyr are
[768]μαντεια--Αμφιλοχου Δωδωνης, και Πυθους. We have a similar account from
Clemens Alexandrinus. [769]Διηγησαι ἡμιν και της αλλης μαντικης, μαλλον δε
μανικης, τα αχρηστα χρηστηρια, τον Κλαριον, τον Πυθιον, τον Αμφιαρεω, τον
Αμφιλοχον. The Amphictuons were originally prophetic personages, who
attended at the temple at Delphi. Hesychius observes:
Αμφικτυονες--περιοικοι Δελφων, πυλαγοραι, ιερομνημονες. Minerva, heavenly
wisdom, is by Lycophron styled [770]Amphira; which is a compound of
Amphi-Ur, the divine influence, or oracle of Orus. Of this name there was a
city near Olympia in Elis: for many places were in this manner denominated,
on account of their being esteemed the seat of prophecy. In Phocis was the
city Hyampolis: and close to it [771] Amphissa, famous for the oracle of an
unknown Goddess, the daughter of Macaria. Amphrysus, in Bœotia, was much
famed for the influence of [772] Apollo; and Amphimallus, in Crete, was
well known for its [773] oracle. Amphiclea, in [774] Phocis, had Dionusus
for its guardian Deity, whose orgies were there celebrated; and whose
shrine was oracular.
I imagine that this sacred influence, under the name of Amphi, is often
alluded to in the exordia of Poets, especially by the writers in
Dithyrambic measure, when they address Apollo. Taken in its usual sense
(αμφι circum) the word has no meaning: and there is otherwise no accounting
for its being chosen above all others in the language to begin hymns of
praise to this Deity, who was the principal God of prophecy. We have one
instance of it in the Nubes of Aristophanes:
[775]Αμφι μοι αυτε αναξ,
Δηλιε, Κυνθιαν εχων
Ὑψικερατα πετραν.
Periander is mentioned as beginning a hymn with a like exordium: Αμφι μοι
αυθις ανακτα: And Terpander has nearly the same words: [776]Αμφι μοι αυθις
ανακθ' ἑκατηβολον. Apollo was so frequently called Αμφι αναξ, that it was
in a manner looked upon as a necessary proœemium. Suidas observes,
Αμφιανακτιζειν το προοιμιαζειν: And Hesychius, Αμφιανακτα, αρχη νομου
Κιθαρωδικου. Much the same is told us in the Scholia upon the passage above
from Aristophanes: [777]Μιμειται δε (Αριστοφανης) τον Διθυραμβων τα
προοιμια· συνεχως γαρ χρωνται ταυτῃ λεξει· διο αμφιανακτας αυτους καλουσι.
However, none of these writers inform us why this word was so particularly
used; nor tell us what was its purport. In the short hymns ascribed to
Homer this term is industriously retained; and the persons who composed
them have endeavoured to make sense of it, by adopting it according to the
common acceptation.
Αμφι μοι Ερμειαο φιλον γονον εννεπε, Μουσα.
Αμφι Διοσκουρων ἑλικωπιδες εσπετε, Μουσαι.
Αμφι Διωνυσου Σεμελης ερικυδεος ὑιον
[778]Μνησομαι.
These hymns were of late date, long after Homer; and were introduced in
Ionia, and also in Cyprus and Phenicia, when the Grecians were in
possession of those parts. They were used in the room of the antient hymns,
which were not understood by the new inhabitants. One of them is
confessedly addressed to the Goddess called Venus Ourania, in Cyprus; and
was designed to be sung by the priest of that Goddess upon the stated
festivals at Salamis.
[779] Χαιρε, Θεα, Σαλαμινος εϋκτιμενης μεδεουσα,
Και πασης Κυπρου· δος δ' ἱμεροεσσαν αοιδην,
Αυταρ εγω κεν σειο και αλλης μνησομ' αοιδης.
We may perceive, from what has been said, that the word Amphi was a term of
long standing, the sense of which was no longer understood: yet the sound
was retained by the Greeks, and used for a customary exclamation. In
respect to the more antient exordia above quoted, especially that of
Terpander, I take the words to be an imitation, rather than a translation,
of a hymn sung at Delphi in the antient Amonian language; the sound of
which has been copied, rather than the sense, and adapted to modern terms
of a different meaning. I make no doubt but that there were many antient
hymns preserved in those oracular temples, which were for a long time
retained, and sung, when their meaning was very imperfectly known. They
were, for the most part, composed in praise of Ham, or the Sun; and were
sung by the Homeridæ, and Iämidæ. They were called after his titles, Ad,
Athyr, Amphi, which the Grecians expressed Dithyrambi. They were strains of
joy and exultation, attended with grand processions: and from the same
term, dithyrambus, was derived the θριαμβος of the Greeks, and the
triumphus of the Romans. We are informed that triumphs were first
instituted by [780]Bacchus, who was no other than Chus: the history,
therefore, of the term must be sought for from among the Cuseans. That it
was made up of titles, is plain, from its being said by Varro to have been
a [781]name; and one that was given by the Amonians among other personages
to Dionusus: for they were not in this point uniform. Diodorus takes notice
that it was a name, and conferred upon the person spoken of: [782]Θριαμβον
δε αυτον ωνομασθηναι φασι: _They say, that one of the titles given to
Dionusus was Thriambus_. Ham, in the very antient accounts of Greece, is
called Iämus, and his priests Iämidæ. His oracle, in consequence of this,
was styled Iämphi, and Iämbi, which was the same term as Amphi, of which we
have been treating. From the name Iambi came the measure Ιαμβος, Iambus, in
which oracles were of old delivered. Ham, among the Egyptians, was called
[783]Tithrambo, which is the same name as the Ditherambus of Diodorus.
There is a remarkable passage in the Scholia upon Pindar concerning Ham,
under the name of Iamus, and also concerning his temple, which is
represented as oracular. [784] Μαντειον ην εν Ολυμπιᾳ, ὁυ αρχηγος γεγονεν
Ιαμος, τῃ δια εμπυρων μαντειᾳ, ἡ και μεχρι του νυν ὁι Ιαμιδαι χρωνται.
_There was in Olympia an antient temple, esteemed a famous seat of
prophecy, in which Iamus is supposed to have first presided; and where the
will of the Deity was made manifest by the sacred fire upon the altar: this
kind of divination is still carried on by a set of priests, who are called
Iamidæ._ Ιαμος αρχηγος was in reality the Deity; and his attendants were
[785]Iamidæ, persons of great power and repute. Εξ ὁυ πολυκλειτον καθ'
Ἑλλανος γενος Ιαμιδων. Pindar. Iämus was immortal, and was therefore named
αθανατος.
[786]Και καταφαμιξεν καλεισθαι μιν
Χρονῳ συμπαντι ματηρ
Αθανατον.
From hence we may be assured, that he was of old the real Deity of the
place.
I have mentioned, that in the sacred processions in early times the Deity
used to be carried about in a shrine; which circumstance was always
attended with shouts, and exclamations, and the whole was accompanied with
a great concourse of people. The antient Greeks styled these celebrities
the procession of the [787]P'omphi, and from hence were derived the words
πομπη, and pompa. These originally related to a procession of the oracle:
but were afterwards made use of to describe any cavalcade or show. In the
time of Herodotus the word seems in some degree to have retained its true
meaning, being by him used for the oracular influence. He informs us that
Amphilutus was a diviner of Acharnan; and that he came to Pisistratus with
a commission from heaven. By this he induced that prince to prosecute a
scheme which he recommended. [788] Ενταυθα θειῃ πομπῃ χρεωμενος παρισταται
Πεισιστρατῳ Αμφιλυτος.--Θειη πομπη is a divine revelation, or commission.
Ham was the Hermes of the Egyptians, and his oracle, as I have shewn, was
styled Omphi: and when particularly spoken of as _the_ oracle, it was
expressed P'omphi, and P'ompi, the πομπη of the Greeks. Hence Hermes had
the name of πομπαιος, which was misinterpreted the messenger, and
conductor: and the Deity was in consequence of it made the servant of the
Gods, and attendant upon the dead. But πομπαιος related properly to divine
influence; and πομπη was an oracle. An ox, or cow, was by the Amonians
esteemed very sacred, and oracular: Cadmus was accordingly said to have
been directed πομπῃ βοος.
[789]Ενθα και εννασθη πομπῃ βοος, ἡν ὁι Απολλων
Ωπασε μαντοσυνησι προηγητειραν ὁδοιο.
Many places were from the oracle styled P'ompean: and supposed by the
Romans to have been so named from Pompeius Magnus; but they were too
numerous, and too remote to have been denominated from him, or any other
Roman. There was indeed Pompeiæ in Campania: but even that was of too high
antiquity to have received its name from Rome. We read of Pompeiæ among the
Pyrenees, Pompion in Athens, Pompelon in Spain, Pompeditha in Babylonia,
Pomponiana in Gaul. There were some cities in Cilicia and Cappadocia, to
which that Roman gave the name of Pompeipolis: but upon, inquiry they will
be found to have been Zeleian cities, which were oracular: go that the
Romans only gave a turn to the name in honour of their own countryman, by
whom these cities were taken.
Besides the cities styled Pompean, there were pillars named in like manner;
which by many have been referred to the same person. But they could not
have been built by him, nor were they erected to his memory: as I think we
may learn from their history. There are two of this denomination still
remaining at a great distance from each other: both which seem to have been
raised for a religious purpose. The one stands in Egypt at [790]Alexandria;
the other at the extreme point of the Thracian Bosporus, where is a
communication between the Propontis and the antient Euxine sea. They seem
to be of great antiquity, as their basis witnesses at this day: the shaft
and superstructure is of later date. The pillar at the Bosporus stands upon
one of the Cyanean rocks: and its parts, as we may judge from [791]Wheeler,
betray a difference in their æra. It was repaired in the time of Augustus:
and an inscription was added by the person who erected the column, and who
dedicated the whole to that Emperor.
[792]DIVO. CAESARI. AUGUSTO.
E.. CL... ANDIDIUS...
L. F CL. ARGENTO...
We may learn from the inscription, however mutilated, that this pillar was
not the work of Pompeius Magnus; nor could it at all relate to his history:
for the time of its being rebuilt was but little removed from the age in
which he lived. The original work must have therefore been far prior. The
pillar in Egypt is doubtless the same which was built upon the ruins of a
former, by Sostratus of Cnidos, before the time of Pompeius: so that the
name must have been given on another account. The inscription is preserved
by [793]Strabo.
ΣΩΣΤΡΑΤΟΣ ΚΝΙΔΙΟΣ
ΔΕΞΙΦΑΝΟΥΣ
ΘΕΟΙΣ ΣΩΤΗΡΣΙΝ
YΠΕΡ ΤΩΝ
ΠΛΩΙΖΟΜΕΝΩΝ.
The narrow streight into the Euxine sea was a passage of difficult
navigation. This was the reason, that upon each side there were temples and
sacred columns erected to the Deity of the country, in order to obtain his
assistance. And there is room to think, that the pillars and obelisks were
made use of for beacons, and that every temple was a Pharos. They seem to
have been erected at the entrance of harbours; and upon eminences along the
coasts in most countries. The pillars of Hercules were of this sort, and
undoubtedly for the same purpose. They were not built by him; but erected
to his honour by people who worshipped him, and who were called Herculeans.
[794]Εθος γαρ παλαιον ὑπηρξε το τιθεσθαι τοιουτους ορους, καθαπερ ὁι
Ρηγινοι την στηλιδα εθεσαν, την επι τῳ πορθμῳ κειμενην, πυργον τι. Και ο
Πελωρος λεγομενος πυργος αντικειται τῃ ταυτῃ στηλιδι. _For it was a
custom_, says Strabo, _among the antients, to erect this kind of
land-marks, such as the pillar at Rhegium, near the foot of Italy: which is
a kind of tower, and was raised by the people of Rhegium at the streight
where the passage was to Sicily. Directly opposite stood another building
of the same sort, called the tower of Pelorus._ Such Pillars were by the
Iberians styled Herculean, because they were sacred to Hercules; under
which title they worshipped the chief Deity. Some of these were near Gades,
and Onoba[795], Κατ' Ονοβαν της Ιβηριας: others were erected still higher,
on the coast of Lusitania. This caused an idle dispute between
Eratosthenes, Dicæarchus, and [796]others, in order to determine which were
the genuine pillars of Hercules: as if they were not all equally genuine;
all denominated from the Deity of the country. Two of the most celebrated
stood upon each side of the Mediterranean at the noted passage called
fretum Gaditanum--κατα τα ακρα του πορθμου. That on the Mauritanian side
was called Abyla, from Ab-El, parens Sol: the other in Iberia had the name
of[797] Calpe. This was an obelisk or tower, and a compound of Ca-Alpe, and
signifies the house, or cavern of the same oracular God: for it was built
near a cave; and all such recesses were esteemed to be oracular. At places
of this sort mariners used to come on shore to make their offerings; and to
inquire about the success of their voyage. They more especially resorted to
those towers, and pillars, which stood at the entrance of their own havens.
Nobody, says [798]Arrian, will venture to quit his harbour without paying
due offerings to the Gods, and invoking their favour. Helenus in Virgil
charges Æneas, whatever may be the consequence, not to neglect consulting
the oracle at Cuma.
[799]Hic tibi ne qua moræ fuerint dispendia tanti,
Quamvis increpitent socij, et vi cursus in altum
Vela vocet, possisque sinus implere secundos,
Quin adeas vatem, precibusque oracula poscas.
The island Delos was particularly frequented upon this account; and the
sailors seem to have undergone some severe discipline at the altar of the
God, in order to obtain his favour.
[800]Αστεριη, πολυβωμε, πολυλλιτε, τις δε σε ναυτης
Εμπορος Αιγαιοιο παρηλυθε νηι θεουσῃ·
Ουχ' ὁυτω μεγαλοι μιν επιπνειουσιν αηται,
Χρειω δ' ὁττι ταχιστον αγει πλοον, αλλα τα λαιφη
Ωκεες εστειλαντο, και ου παλιν αυθις εβησαν,
Πριν μεγαν η σεο βωμον ὑπο πληγησιν ἑλιξαι
Ρησσομενοι----
O! ever crown'd with altars, ever blest,
Lovely Asteria, in how high repute
Stands thy fair temple 'mid the various tribes
Who ply the Ægean. Though their business claims
Dispatch immediate; though the inviting gales
Ill brook the lingering mariners' delay:
Soon as they reach thy soundings, down at once
Drop the slack sails, and all the naval gear.
The ship is moor'd: nor do the crew presume
To quit thy sacred limits, 'till they have pass'd
A painful penance; with the galling whip
Lash'd thrice around thine altar.
This island was greatly esteemed for its sanctity, and there used to be a
wonderful concourse of people from all nations continually resorting to its
temple. The priests, in consequence of it, had hymns composed in almost all
languages. It is moreover said of the female attendants, that they could
imitate the speech of various people; and were well versed in the histories
of foreign parts, and of antient times. Homer speaks of these extraordinary
qualifications as if he had been an eye-witness:
[801]Προς δε τοδε μεγα θαυμα, ὁτου κλεος ουποτ' ολειται.
Κουραι Δηλιαδες, Ἑκατηβελετεω θεραπαιναι,
Ἁιτ' επει αν πρωτον μεν Απολλων' ὑμνησωσιν,
Αυτις δ' αυ Λητω τε, και Αρτεμιν ιοχεαιρην,
Μνησαμεναι ανδρων τε παλαιων, ηδε γυναικων,
Ὑμνον αειδουσιν, θελγουσι δε φυλ' ανθρωπων.
Παντων δ' ανθρωπων φωνας, και Κρομβαλιαστυν
Μιμεισθαι ισασι· φαιης δε κεν αυτος ἑκαστον
Φθεγγεσθαι, ὁυτω σφι καλη συναρηρεν αοιδη.
The Delian nymphs, who tend Apollo's shrine,
When they begin their tuneful hymns, first praise
The mighty God of day: to his they join
Latona's name, and Artemis, far fam'd
For her fleet arrows and unerring bow.
Of heroes next, and heroines, they sing,
And deeds of antient prowess. Crowds around,
Of every region, every language, stand
In mute applause, sooth'd with the pleasing lay.
Vers'd in each art and every power of speech,
The Delians mimick all who come: to them
All language is familiar: you would think
The natives spoke of every different clime.
Such are their winning ways: so sweet their song.
The offerings made at these places used to be of various kinds, but
particularly of liba, or cakes, which were generally denominated from the
temple where they were presented. A curious inscription to this purpose has
been preserved by Spon and Wheeler, which belonged to some obelisk or
temple upon the Thracian Bosporus. It was found on the Asiatic side, nearly
opposite to the Pompean pillar, of which I before took notice. The Deity to
whom it was inscribed was the same as that above, but called by another
title, Aur, and Our, אור; rendered by the Greeks [802]Ουριος; and changed
in acceptation so as to refer to another element.
[803] Ουριον εκ πρυμνης τις ὁδηγητηρα καλειτω
Ζηνα, κατα προτανων ἱστιον εκπετασας.
Ειτ' επι Κυανεας δινας δρομος, ενθα Ποσειδων
Καμπυλον ἑιλισσει κυμα παρα ψαμαθοις,
Ειτε κατ Αιγαιου ποντου πλακα, νοστον ερευνων
Νεισθω, τῳ δε Βαλων ψαιστα παρα ξοανῳ.
Τον δε γαρ ευαντητον αει θεον Αντιπατρου παις
Στησε φιλων αγαθης συμβολον ευπλοϊης.
Great Urian Jove invoke to be your guide:
Then spread the sail, and boldly stem the tide.
Whether the stormy inlet you explore,
Where the surge laves the bleak Cyanean shore,
Or down the Egean homeward bend your way,
Still as you pass the wonted tribute pay,
An humble cake of meal: for Philo here,
Antipater's good son, this shrine did rear,
A pleasing omen, as you ply the sail,
And sure prognostic of a prosperous gale.
The Iapygian promontory had a temple to the same God, whose name by
Dionysius is rendered Ὑριος.
[804]Ψυλατ' Ιηπυγιων τατανυσμενα, μεσφ' Ὑριοιο
Παῤῥαλιας, Ὑριου, τοθι συρεται Ἁδριας ἁλμη.
The more difficult the navigation was, the more places of sanctity were
erected upon the coast. The Bosporus was esteemed a dangerous pass; and,
upon that account, abounded with Cippi, and altars. These were originally
mounds of earth, and sacred to the Sun: upon which account they were called
Col-On, or altars of that Deity. From hence is derived the term Colona, and
Κολωνη. It came at last to denote any ness or foreland; but was originally
the name of a sacred hill, and of the pillar which was placed upon it. To
say the truth, there was of old hardly any headland but what had its temple
or altar. The Bosporus, in particular, had numbers of them by way of
sea-marks, as well as for sacred purposes: and there were many upon the
coast of Greece. Hence Apollonius says of the Argonauts:
[805] Ηρι δε νισσομενοισιν Αθω ανετελλε κολωνη.
In another place of the Bosporus--
[806] Φαινεται ηεροεν στομα Βοσπορου, ηδε κολωναι
Μυσιαι.
The like occurs in the Orphic Argonauts, where Beleus is pointing out the
habitation of the Centaur Chiron:
[807]Ω φιλοι, αθρειτε σκοπιης προυχοντα κολωνον,
Μεσσῳ ενι πρηωνι κατασκιον, ενθα δε Χειρων
Ναιει ενι σπηλυγγι, δικαιοτατος Κενταυρων.