The Seven Sages and the Inscription of Ai Khanoum PDF

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8 The Seven Sages and the Inscription of Ai Khanoum Gertjan Verhasselt 1. Introduction In the prologue to his Lives and Opinions of Eminent Philosophers, Diogenes Laertius lists several examples of ancient wisdom:1 the Per- sian Magi, Musaeus, Linus, Orpheus, the Indian Gymnosophists, the Celtic Dru...

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8 The Seven Sages and the Inscription of Ai Khanoum Gertjan Verhasselt

1. Introduction In the prologue to his Lives and Opinions of Eminent Philosophers, Diogenes Laertius lists several examples of ancient wisdom:1 the Persian Magi, Musaeus, Linus, Orpheus, the Indian Gymnosophists, the Celtic Druids, the Egyptian priests, and finally the so-called Seven Sages, who are the topic of the first book. These seven wise men included both historical and semi-legendary figures. The canonical list (derived from Demetrius of Phalerum and Callimachus2 ) consists of Thales, Pittacus, Bias, Solon, Cleobulus, Chilon, and Periander, but many variants are found, especially among pre- and early Hellenistic

1

See also the discussion by Ax (in this volume) 365-70. Dem. Phal. F 87 SOD = Stob. 3.1.172 p. 111-25 Hense; Call. Iamb. 1 F 191.52-77 Pfeiffer2 = F 151.52-77 Asper = P.Oxy. VII 1011 fol. 3v, 119-38 + Ach. Tat. Intr. Arat. 1 p. 29 Maass + Choerob. De orthographia s.v. Χίλων, An. Ox. II p. 277 Cramer + EM s.v. Θαλῆς p. 442 Kallierges + D.L. 1.29; Diegesis, P.Mil.Vogl. I 18 col. 6. 2

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writers.3 Individual Sages from the collegium already appear in Herodotus, who calls them “sophists,”4 but the earliest attestation of a group of Seven is found in Plato.5 They were remembered for the gnomic wisdom expressed in their maxims (such as “know yourself” 6 and “nothing in excess”), were involved in the contest for the prize of wisdom, were associated with the Lydian king Croesus, and were imagined to have gathered at a symposium.7 At one point in history, an epistolary novel containing letters from the Sages and Croesus also seems to have circulated.8 The lore of the Seven Sages attracted the interest of numerous historians, philosophers, and poets. In the Peripatos, it was treated by Aristotle, Theophrastus, Demetrius of Phalerum, Aristoxenus, Dicaearchus, Hermippus, and Satyrus.9 Monographs entitled On the (Seven) Sages 3 Pl. Prt. 343a; Andron FGrHist 1005 F 2a = D.L. 1.30-31; F 2b = schol. vet. Pi. I. 2.17 Drachmann; Ephor. FGrHist 70 F 182 = D.L. 1.41; Eudox. F 371 Lasserre = FGrHist 1006 F 1 = D.L. 1.29-30; Leandrius FGrHist 492 F 16 = D.L. 1.41. See especially D.L. 1.41 (with anonymous variants). Dicaearchus (F 38 Mirhady = FGrHist 1400 F 54 = D.L. 1.41) tried to systemize these traditions by distinguishing between fixed and variable members. Hermippus (FGrHist 1026 F 10 = D.L. 1.42) later compiled a list of all possible candidates (seventeen in total). Hippobotus (F 6 Gigante = D.L. 1.42) drew up a similar list, containing some idiosyncratic candidates (Orpheus, Linus, and Epicharmus). See also my discussion in Verhasselt (2018) 455-67 with further literature. 4 Hdt. 1.23-24; 1.27; 1.29-33 (1.29: ἀπικνέονται ἐς Σάρδις ἀκμαζούσας πλούτῳ ἄλλοι τε οἱ πάντες ἐκ τῆς Ἑλλάδος σοφισταί); 1.59; 1.74-75; 1.170; 3.48-51; 4.46-47; 4.76-77; 5.92ζ-η; 5.95; 7.235. Aristotle (F 5 Rose3 = F 871 Gigon = EM s.v. σοφιστής p. 722 Kallierges) also called them sophists. 5 See Pl. Ti. 20d (ὁ τῶν ἑπτὰ σοφώτατος Σόλων); Prt. 343a. 6 On this saying, see § 2 below. 7 See Snell (1938) 56-9, who attributed the skolia of the Seven Sages to an epistolary novel (see below). The most famous literary example is Plutarch’s Banquet of the Seven Sages. Another text is the hexametric account of their symposium, quoted in PSI IX 1093.1-23. See Snell (1954). This papyrus is an anthology of gnomic literature and contains other learned citations, among others of Clearchus: see § 2 below. 8 Diogenes Laertius probably took the spurious letters quoted in his first book from this novel. See Snell (1938) 116-27 and Dührsen (1994). 9 Arist. F 3(1) Rose3 = F 28 Gigon = Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense; F 3(2) Rose3 = F 29 Gigon = Clem. Al. Strom. 1.14.60.3; F 4 Rose3 = F 29 Gigon = Clem. Al. Strom. 1.14.61.2; F 5 Rose3 = F 871 Gigon = EM s.v. σοφιστής p. 722 Kallierges; F 517 Rose3 = F 522 Gigon = D.L. 1.99; F 891 Gigon = Harp. α 245 Keaney, s.v. ἀρχὴ ἄνδρα δείκνυσι (not in Rose3); Thphr. F 583 FHS&G = Plu. Sol. 4.7-8; F 737

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were written by Theophrastus and Hermippus.10 2. Clearchus on γνῶθι σαυτόν (101A-D) 101A-D deal with the saying “know yourself” (γνῶθι σαυτόν), the most famous of the Delphic maxims.11 Clearchus is cited (1) in a papyrus text (101A), (2) in Porphyry’s Περὶ τοῦ γνῶθι σαυτόν (101B), (3) and in Stobaeus (101C). 101D (a passage from the Mantissa proverbiorum12) is derived from a slightly more complete version of Stobaeus. The information also recurs in a scholion on Plato, without a citation of Clearchus but merely with a vague reference to “some” (οἱ δέ). The texts are presented in Table 1 below. Clearchus’ fragment is generally attributed to On Sayings.13 For the fragment under discussion, the title is found only in the papyrus text, where it is usually supplemented as [ἐν το]ῖς Περὶ | [παροιμιῶ]ν.14 However, “know yourself” was not always treated in works on sayings: ArFHS&G = Harp. α 245 Keaney, s.v. ἀρχὴ ἄνδρα δείκνυσι; F 738 FHS&G = Stob. 3.21.12 p. 558 Hense; Dem. Phal. F 87 SOD = Stob. 3.1.172 p. 111-25 Hense; Aristox. F 130 Wehrli2 = D.L. 1.107; Dicaearch. F 36 Mirhady = FGrHist 1400 F 55 = Ineditum Vaticanum 1; F 37 Mirhady = FGrHist 1400 F 53 = D.L. 1.40; F 38 Mirhady = FGrHist 1400 F 54 = D.L. 1.41; Hermipp. Hist. FGrHist 1026 F 9-20; F 29; Satyr. F 8 Schorn = D.L. 1.82-83. Other potential members of the Peripatos are Sotion (F 2 Wehrli = D.L. 1.98) and Antisthenes (F 3 Giannattasio Andria = FGrHist 508 F 3 = D.L. 1.40), who both wrote Successions of Philosophers. The works of Hermippus, Satyrus, and Sotion were epitomized by Heraclides Lembus (FHG III, 169-70 F 6-10; P.Oxy. XI 1367 fr. 2). 10 Thphr. F 1.48 = F 727.12 FHS&G = D.L. 1.48; Hermipp. Hist. FGrHist 1026 T 8a-e. On Theophrastus, see Fortenbaugh (2014) 124-6; 200-1. On Hermippus, see Bollansée (1999) 27-44. 11 On γνῶθι σαυτόν, see especially Brunco (1884) 383-91, Wilkins (1917); (1929) 49-73, and Tortzen (2002). 12 The Mantissa proverbiorum is the name given by Leutsch and Schneidewin to the sayings found in the margins of several manuscripts of Apostolius’ Collectio paroemiarum. 13 See Vitelli (1929a) 156; (1929b) 7, Snell (1954) 107, Wehrli (1969) 29; 70, Montanari (1989), Dorandi (2006a) 162, and Taïfakos (2007) xxi; 78-81. “Know yourself” was also discussed in Theophrastus’ work On Sayings (F 738 FHS&G = Stob. 3.21.12 p. 558 Hense). K. Müller (1848) 317 attributed the fragment to Clearchus’ Arcesilas, since he assumed that this work may have discussed other philosophers alongside the Academic philosopher Arcesilaus. 14 So Wehrli (1969) 29, Montanari (1989) 433, Dorandi (2006a) 162, Taïfakos (2007) 78, and Ruta (2020) 111 n. 1.

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istotle discussed it in On Philosophy, Chamaeleon in On Gods, Hermippus in On Aristotle, and Antisthenes of Rhodes in the Successions of Philosophers (see below). Since no complete list of Clearchus’ works has been transmitted, the fragment might also derive from an unattested work (e.g. Περὶ | [τῶν σοφῶ]ν would also fit the lacuna15). Therefore, although the traditional supplement is plausible, some caution is in order. 101A PSI IX 1093.3341

schol. Pl. Phlb. 48c, 29 Cufalo

101B Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense

101C Stob. 3.21.12 p. 559 Hense

Κλέα[ρ-] [χος δ᾿ ἐν το]ῖ̣ς Περῖ̣ [ c. 7 ]ν ἐρέ[σθαι δὴ τὸ]ν Χίλω̣[να τὸν θε]όν, τί ἄρ̣[ι-] [στον ἂν εἴ]η, τὴ̣ ν̣ [δὲ Πυθίαν] ἀποκρι̣[νασθαι ὅτι] τὸ γνῶ[θι] [σεαυτόν.]

οἱ δέ φασιν ὅτι Χίλωνος ἐρομένου τὸν θεὸν τί εἴη ἄριστον, εἶπεν ἡ Πυθία· τὸ γνῶθι σαυτόν.

Κλέαρχος δὲ ὑπὸ τοῦ θεοῦ λεχθῆναι Χείλωνι.

Clea[rchus in] the books On [...] (says that) Chilon asked [the god] what [would be] the best thing, and the [Pythia] replied: know [yourself].

Others say that, when Chilon asked the god what was the best thing, the Pythia said: know yourself.

εἴτε Κλεάρχῳ προσεκτέον μᾶλλον τοῦ μὲν Πυθίου φράζοντι εἶναι παράγγελμα, χρησθῆναι δὲ Χείλωνι, τί ἄριστον ἀνθρώποις μαθεῖν πυνθανομένῳ. Or we should follow Clearchus instead, who claims that it (sc. “know yourself”) is a commandment of the Pythian god, and that the oracle was given to Chilon, when he inquired what was the best thing for humans to learn.

But Clearchus says that the god said it (sc. “know yourself”) to Chilon.

101D Mantissa proverbiorum 1.43 Leutsch‒ Schneidewin Κλέαρχος δὲ ὑπὸ τοῦ θεοῦ λεχθῆναι Χίλωνι Δαμαγήτου Λακεδαιμονίῳ.

But Clearchus says that the god said it (sc. “know yourself”) to Chilon of Sparta, son of Damagetas.

Table 1: The fragments of Clearchus on γνῶθι σαυτόν.

15 This supplement has recently been defended by Dorandi (2014). See also Dorandi’s Introduction (in this volume) 11 and his edition of 101A.

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Many sources report that the maxim “know yourself” was inscribed in the temple of Delphi.16 The first writer to attest a connection between the Delphic maxims and the Seven Sages is Plato,17 but the association of the Sages with Delphi must be older.18 A popular discussion concerned the origin of specific maxims and their attribution to individual Sages. Demetrius of Phalerum, for instance, compiled a list of sayings for each Sage.19 Most sources attribute the maxim “know yourself” to Chilon. This attribution is first attested in Demetrius of Phalerum20 but probably pre16

Pl. Phlb. 48c-d; Alc. 1 124a-b; 129a; 132c; Chrm. 164d-65a; Phdr. 229e; Prt. 343b; [Pl.] Amat. 138a; Hipparch. 228e; X. Mem. 4.2.24; Isoc. 12.230; D.S. 9.10.1; Plin. Nat. 7.119; Plu. De E apud Delphos 2.385d; 21.394c; De tranq. anim. 23.472c; De garr. 17.511b; Adv. Col. 20.1118c (citing Aristotle’s Platonica [F 1 Rose3 = F 709 Gigon]); [Plu.] Cons. ad Apoll. 28.116c-d; Porph. F 273 Smith = Stob. 3.21.26 p. 579-80 Hense; Jul. Or. 11.8; Macrob. In Somn. 1.9.2; Sat. 1.6.6; Glossae rhetoricae s.v. γνῶθι σαυτόν p. 233 Bekker; schol. Pl. Phdr. 229e, 23 Cufalo. 17 Pl. Prt. 343a-b. 18 See Pi. F 35b Snell‒Maehler = Heph. Enchiridion de metris p. 51 Consbruch + schol. E. Hipp. 264b1 Cavarzeran; E. Hipp. 264-6 (both connecting the Delphic maxim μηδὲν ἄγαν with the Sages). Later sources include Luc. Phal. 1.7, Plu. De E apud Delphos 17.391f, Paus. 10.24.1, D. Chr. 72.12, Macrob. Sat. 1.6.6, and Recensio Parisina 2 title. On Diodorus, PSI IX 1093, and Porphyry, see below. The connection is also attested in the inscription of Ai Khanoum (see § 5 below). In Plu. De E apud Delphos 3.385d-f, the interlocutor Lamprias associates the Sages with Delphi in an idiosyncratic way: he claims that the EI inscription of the Delphic temple was dedicated by the five “real” members of the Seven Sages (i.e. excluding the “impostors” Cleobulus and Periander); however, Plutarch immediately rejects this fanciful explanation (Plu. De E apud Delphos 4.386a-b). According to Busine (2002) 37-8, the association of the Seven Sages with the sanctuary of Apollo originated in Delphi in the sixth century BCE. Already Hipponax (F 65 Degani = F 63 West2 = D.L. 1.107) mentions the story that Myson was proclaimed the wisest by Apollo (see § 3 below). 19 Dem. Phal. F 87 SOD = Stob. 3.1.172 p. 111-25 Hense. The list is also preserved in the first Recensio Parisina, edited by Tziatzi-Papagianni (1994) 129-254. It was used by Diogenes Laertius, who included lists of sayings in his biographies of the Seven Sages. Later Byzantine collections of sayings related to the Recensio Parisina conflated Demetrius’ list with that of Sosiades (see § 5 below). 20 Dem. Phal. F 87.3.1 SOD = Stob. 3.1.172 p. 116 Hense. See also D.S. 9.10.1; Hyg. Fab. 221.2; Plin. HN 7.119; Auson. 303 p. 176 Peiper = XXVI p. 189 Green (Ludus septem sapientium 138); [Auson.] 316 p. 409 Peiper = Appendix A 5.2 p. 676 Green (De septem sapientibus 3); Sid. Apoll. Carm. 2.163; 15.50; Olymp. in Alc. 129a, 201 Westerink; AP 9.366.3; Anecdota Graeca p. 143 Boissonade (= App. Anth. 4.48.4 Cougny); Anth. Lat. 1.346.3-4 (Luxorius); Stob. 3.21.13 p. 559 Hense; Hsch. γ 743

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dates him. 21 Chamaeleon in On Gods, however, suggested Thales. 22 Other candidates were Solon23 and Bias.24 According to Aristotle, the Latte; Suid. γ 333, s.v. γνῶθι σαυτόν (= Greg. Cypr. Paroemiae codicis Vaticani 1.55); schol. vet. Pi. P. 2.63; 3.106 Drachmann; schol. Pl. Prt. 343a, 34 Cufalo; schol. Luc. Phal. 1.7 Rabe; Arethas in D. Chr. 72.12 p. 127 Sonny; Macar. Paroemiae 3.3; Demetrius Chomatenus, Ponemata diaphora 8.1; Apostol. Collectio paroemiarum 18.26. The attribution to Chilon is mentioned along with other variants in Porph. F 273 Smith = Stob. 3.21.26 p. 579-80 Hense, Clem. Al. Strom. 1.14.60.3, Anonymi Vita Pythagorae ap. Phot. Bibl. codex 249 p. 440b Bekker, schol. Pl. Phlb. 48c, 29 Cufalo; Alc. 1 129a, 92 Cufalo, and Glossae rhetoricae s.v. γνῶθι σαυτόν p. 233 Bekker. Chilon is also portrayed with this saying in a mosaic from Baalbek, which displays the Seven Sages, each with their own maxim (IGLS VI 2884 = Merkelbach‒Stauber, SGO IV 20/13/03 = National Museum of Beirut, Fig. 314 Richter 1965 = Fig. 267 Schefold2). Another, similar depiction of Chilon (citing the saying as σαυτὸν γνῶθι) is found in a mosaic from Apamea: see SEG LXIV 1577 = Balty (1970) 86-7. See further Hauser (1992) 70-4. Finally, the epigram from the Anthologia Graeca containing the sayings of the Seven Sages (AP 9.366) is also inscribed on silver spoons from Lampsacus (for Chilon and his saying, see SEG XLII 1096 A 1 = British Museum inv. 388): see Baratte (1992) 5-10 and Hauser (1992) 69-70. 21 The two other famous Delphic maxims, μηδὲν ἄγαν and ἐγγύα πάρα δ᾿ ἄτα, were also often attributed to Chilon (though not by Demetrius). For μηδὲν ἄγαν, see Critias F 7 West = schol. E. Hipp. 264c Cavarzeran; Arist. Rh. 2.12.14.1389b; D.S. 9.10.1, PSI IX 1093.1-22; Plin. HN 7.119; Plu. Conv. sept. sap. 20.163d; Clem. Al. Strom. 1.14.61.1; D.L. 1.41; schol. T Hom. Il. 10.249a1 Erbse; schol. E. Hipp. 265a Cavarzeran. For ἐγγύα πάρα δ’ ἄτα, see Arist. F 4 Rose3 = F 29 Gigon = Clem. Al. Strom. 1.14.61.2; D.S. 9.10.1; 4-5; PSI IX 1093.1-22; Plin. HN 7.119; Clem. Al. Strom. 6.2.21.5; D.L. 1.73; Suid. θ 17, s.v. Θαλῆς. The sayings are listed along with γνῶθι σαυτόν at the end of Chilon’s maxims in Recensio Parisina 1 Chilon 22; however, this is an interpolation from D.S. 9.10.1; 4-5: see Tziatzi-Papagianni (1994) 189-90. 22 Chamael. F 3a Martano = PSI IX 1093.31-3; F 3b Martano = Clem. Al. Strom. 1.14.60.3; F 3c Martano = Glossae rhetoricae s.v. γνῶθι σαυτόν p. 233 Bekker. See also schol. vet. Pl. R. 600a Greene; Suid. θ 17, s.v. Θαλῆς. The attribution to Thales is mentioned among other variants in Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense, D.L. 1.40 and as an alternative for Solon in Recensio Bodleiana B 266 Gaisford = V 37 Schottus = Appendix Proverbiorum 1.80 Leutsch‒Schneidewin (see [Diogenian.] codex Vindobonensis 2.10). 23 Suid. σ 776, s.v. Σόλων. Solon is mentioned as an alternative to Thales in the Recensio Bodleiana (see n. 22) and for Chilon in Auson. 301 p. 172 Peiper = XXVI p. 185 Green (Ludus septem sapientium 52-55). 24 Bias is one of the candidates in Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense and Stob. 3.21.11 p. 558 Hense; 14 p. 559 Hense. He is also mentioned in Mantissa Proverbiorum 1.43 Leutsch‒Schneidewin (omitted in Stob. 3.21.12 p. 558-9 Hense). If Βίαντος is no later addition, the attribution probably goes back to Theophrastus, who is

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maxim was coined by the Pythia and inscribed before Chilon.25 Clearchus seems to reconcile Aristotle’s explanation with that of Demetrius by claiming that Chilon received the maxim from Apollo through the Pythia.26 Antisthenes in his Successions makes a similar combination: he claims that Phemonoe (the first Pythia and daughter of Apollo) coined the saying but Chilon later adopted it as his own.27 Porphyry also mentions Phemonoe along with another Delphic woman: Phanothea, daughter of Delphus.28 In Xenophon, the Delphic answer is not given to Chilon but to Croesus (who is often connected with the Seven Sages: see § 3 below).29 Hermippus attributes the saying to a Delphic eunuch named Labys.30 Other sources name Sodamus,31 the Amphictyons32 or even Homer.33 The early Peripatetics Demetrius, Chamaeleon, Clearchus, and perhaps also Theophrastus34 appear to have preferred the connection with the Seven Sages. 3. Clearchus on the prize of wisdom (81) In 81, Clearchus gives his version of the agon for the prize of wisdom. cited in the same passage (F 738 FHS&G). Theophrastus also attributed the saying “rule reveals the man” (ἀρχὴ ἄνδρα δείκνυσι) to Bias (F 737 FHS&G = Harp. α 245 Keaney, s.v. ἀρχὴ ἄνδρα δείκνυσι), on which see Fortenbaugh (2014) 211-4. A pro-Bias tradition further recurs in Thphr. 583 FHS&G = Plu. Sol. 4.7: see § 3 below. 25 Arist. F 3(1) Rose3 = F 28 Gigon = Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense; F 3(2) Rose3 = F 29 Gigon = Clem. Al. Strom. 1.14.60.3. Pl. Lg. 11.923a already alludes to the attribution of the maxim to the Pythia. [Arist.] MM 2.15.6.1213a, however, attributes the maxim to the Sages. 26 The maxim is also attributed to Apollo in Cic. Leg. 1.58, Sen. Dial. 6.11.2, S.E. M. 7.266, Jul. Or. 11.3, and Anonymi Vita Pythagorae ap. Phot. Bibl. codex 249 p. 440b Bekker. The belief that the saying “came from heaven” recurs in Juv. 11.27 and Iohannes Saresberensis, Policraticus 3.2.480a; Epistulae 301. 27 Antisthenes F 3 Giannattasio Andria = FGrHist 508 F 3 = D.L. 1.40. See also schol. Pl. Alc. 1 129a, 92 Cufalo. 28 Porph. F 273 Smith = Stob. 3.21.26 p. 579 Hense. 29 X. Cyr. 7.2.20. 30 Hermipp. Hist. FGrHist 1026 F 29a = PSI IX 1093.24-31; F 29b = Glossae rhetoricae s.v. γνῶθι σαυτόν p. 233 Bekker; F 29c = schol. Pl. Phlb. 48c, 29 Cufalo. 31 Schol. vet. Pi. P. 2.63 Drachmann. 32 Plu. De garr. 17.511b. 33 Schol. b Hom. Il. 3.53b1 Erbse; Plu. Conv. sept. sap. 21.164b-c; Eust. ad Il. 7.108114, vol. 2, p. 412 van der Valk. 34 See n. 24.

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Clearchus of Soli Δαΐμαχος δ᾿ ὁ Πλαταιϊκὸς καὶ Κλέαρχος φιάλην ἀποσταλῆναι ὑπὸ Κροίσου Πιττακῷ καὶ οὕτω περιενεχθῆναι (sc. φασίν). Daïmachus of Plataea and Clearchus say that a bowl was sent by Croesus to Pittacus and was thus passed around.

The fragment is cited by Diogenes Laertius as one of many versions.35 Table 2 below summarizes the main versions with the most significant differences.36 “Milesian” story 1

Theophrastus

Prienian story (Satyrus)

Andron’s Tripod

“Milesian” story 2 (Leandrius, Callimachus, Eleusis, Alexon, Phoenix) golden cup/bowl left by Bathycles

Eudoxus and Euanthes

Daïmachus and Clearchus

golden tripod discovered by Coan fishermen quarrel leads to war oracle: to the wisest

tripod

bronze tripod discovered by Messenian fishermen

tripod

cup

bowl

given by Croesus

given by Croesus

sent to Thales declared Bias wiser

sent to Bias

inscription: for the wisest sent to Bias

for the wisest

for the wisest

for the wisest

Aristodemus ceded to Chilon

sent to Thales declared Bias wiser

sent to Thales

offered by Argives

sent to Pittacus

35 D.L. 1.27-33. Diogenes Laertius cites the versions in the following order: (1) the Athenian version of the Milesian fishermen story (see n. 44); (2) Callimachus and Leandrius; (3) Eleusis and Alexon; (4) Eudoxus and Euanthes; (5) Clearchus and Daïmachus; (6) Andron; (7) the story that the tripod originally belonged to Periander and was found in Coan waters; (8) Phanodicus (see n. 43); (9) the story that the tripod was created by Hephaestus and belonged to Helen; (10) the Milesian fishermen story. 36 On the agon, see Barkowski (1923) 2248-51, Wiersma (1933-4), Paladini (1956) 379-82, Parke and Wormell (1956) 387-9, Manfredini and Piccirilli (1977) 124-7, Fehling (1985) 25-39, Bo...