, τὰ ἱερομήνια
, Thuc. 5.54
) means the “holy season,”
during which, “as in the treuga Dei
of the mediaeval
Church,” all hostilities between different states were suspended
and schol., τοῦγὰρ Καρνείου πολλὰς ἔχοντος
ἱερὰς ἡμέρας ἢ καὶ πάσας ἱερὰς μᾶλλον οὺκ
and 3.56, 1; 65, 1). Then, as Demosthenes says
p. 709.29), the law forbade μήτ᾽ ἰδίᾳ
(see the case of Evander, who,
having obtained a verdict against Menippus in a mercantile suit, seized his
person while staying at Athens during the Mysteries, Dem. c.
p. 571.176 ff.) μήτε κοινῇ
(Socrates remained in prison until the return of the sacred vessel from
Delos) μηδὲν ἀλλήλους ἀδικεῖν μηδὲ χρηματίζειν
ὅ τι ἂν μὴ περὶ τῆς ἑορτῆς ᾖ
festival; the scholiast confines the ἱερομηνία
to the day when the Cronia were actually celebrated,
whilst in Aug. Mommsen's opinion, Heortologie,
p. 108, it
extended from the Cronia to the Panathenaic festival). See also Dem.
p. 708.26, p. 716.47: the senate discharged
from attendance on account of the Cronia, Aeschin. c.
§ 67: on the popular assembly to be held on the
festival of Asclepius (ἐν τῇ ἱερᾷ
), and Xen. de Rep.
, 8: οὐ δικάζειν
during festivals (Aristoph. Cl. 620
Harpocr. αἱ ἑορτώδεις ἡμέραι ἱερομηνίαι
); Dem. c Mid.
p. 571.176, p. 525.34:
the same law about the Dionysia as about the Mysteries. The ἱερομηνία
in connexion with the great festivals
included the time before and after them, and special heralds visited the
different states of Greece and proclaimed these σπονδαί
(e. g. Ὀλυμπιακαὶ
in Aeschin. de F. L.
§ 12 and
schol.); hence they were called σπονδοφόροι
Pind. I. 2
Strab. 2.3, 4, p. 155;
cf. Aeschin. de F. L.
§ 133, οἱ τὰς μυστηριώτιδας σπονδὰς ἐπαγγέλλοντες,
and Thuc. 5.49
). The σπονδαὶ
of the Greater Mysteries lasted from the
day of the full moon of Metageitnion (ἀπὸ
C. I. G.
No. 71; ἀπὸ
Sauppe, Inscr. Elecus.
p. 6, and
C. I. A.
i. No. 1) to the tenth day of Pyanepsion, and
those of the Lesser from the day of the full moon of Gamelion to the tenth
day of Elaphebolion (i. e. 55 days, thus enabling even those at a distance
to travel to Athens and back in safety); cf. C. I. G.
2954, ἐν ᾧ μηνὶ
Artemision) πανηγύρεις τε καὶ ἱερομηνίαι
ἐπιτελοῦνται . . . . καὶ ἀτελειῶν καὶ ἐκεχειπίας εἰς ὅλον
τὸν ἐπώνυμον τῆς θεοῦ μῆνα τυχόντα.
Instances are not
wanting of the non-observance of this international law: one is related of
Agesipolis by Xen. Hell. 4.7
(see also 4.5,
1, 2); another of the soldiers of Philip of Macedon (Dem. de F. L.
p. 335, cf. Aeschin. de F. L.
12); a third of the Achaeans by Plut. Arat.
. When, in B.C. 420, the Spartans attacked the Elean fort of
Phyrcon and occupied Lepreon ἐν ταῖς Ὀλυμπιακαῖς
the Eleans condemned them, for this breach of the
to a fine of 2000 minas,
according to the Ὀλυμπιακὸς νόμος
when the Lacedaemonians replied that the ἐκεχειρία
had not been proclaimed in Sparta at the time the
expedition started, the Eleans pointed out that the ἐκεχειπία
had been proclaimed in theirs. From the passage
πρώτοις γὰρ σφίσιν αὐτοῖς
Curtius (Sparta v. Olympia,
p. 131 f.) infers that Sparta was
the first state in which the σπονδοφόροι
made their proclamation; but its meaning clearly is (Busolt, Forsch.
z. griech. Gesch.
i. p. 17 f.), that the ἐκεχειρία
was first proclaimed in Elis, and that then
messengers were sent to the other states. (Hermann, Ueber griech.
Monatskunde, Abh. d. hist.-phil. Classe,
Göttingen; and Pauly, Real-Encycl.
iii. p. 1331 ff.)