52
What is the reason why the Eleans lead their mares outside the boundaries of their country to mate them with asses? cf. Herodotus, iv. 30; Pausanias, v. 5. 2; 9. 2; mules were not bred in Elis because of a curse, and this, seemingly, should be the meaning here; but the corruption in the text of one word, which should have designated asses, has made the mules somewhat dubious.
52
Is it because of all kings Oenomaüs was the most fond of horses, and, since he particularly loved this animal, he laid many terrible curses upon any that should thus mate horses in Elis; and it is in fear of that curse that they endeavour to keep clear of it?
53
Why was it the custom among the Cnossians for those who borrowed money to snatch it?
53
Was it that if they defaulted they might be liable to the charge of violence, and so be punished the more?
54
What is the reason why in Samos they invoke the Aphroditê of Dexicreon?
54
Is it because a sorcerer Dexicreon, making use of a rite of purification, freed the women of Samos from the unbridled licentiousness in which they indulged because of their great luxury and wantonness?
54
Or is it because Dexicreon was a shipmaster and sailed to Cyprus on a trading voyage, and, when he was about to freight his ship, Aphroditê bade him put into it water and nothing else, and set sail as quickly as possible? He obeyed and, putting much water aboard the ship, sailed away; after a time the wind died down and the ship was becalmed in the open sea. To the other merchants and shipmasters, who were athirst, he sold the water and amassed much money. Wherefore he fashioned an image of the goddess and called it by his own name. If this is really true, it appears that the goddess wished not to make one man rich, but to save the lives of many through one man.
55
Why is it that whenever the Samians are engaged in sacrificing to Hermes the Giver of Joy they allow whoever so desires to steal from them and filch their clothes?
