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And when he was silent, Masyrius said,—But since some things have still been left unsaid in our discussion on servants, I will myself also contribute some “melody on love” to the wise and much loved Democritus. Philippus of Theangela, in his treatise on the Carians and Leleges, having made mention of the Helots of the Lacedæmonians and of the Thessalian Penestæ, says, “The Carians also, both in former times, and down to the present day, use the Leleges as slaves.” But Phylarchus, in the sixth book of his History, says that the Byzantians used the Bithynians in the same manner, just as the Lacedæmonians do the Helots. But respecting those who among the Lacedæmonians are called Epeunacti, and they also are slaves, Theopompus gives a very clear account in the thirty-second book of his History, speaking as follows:—“When many of the Lacedæmonians had been slain in the war against the Messenians, those who were left being afraid lest their enemies should become aware of their desolate condition, put some of the Helots into the beds of those who were dead; and afterwards they made those men citizens, and called them Epeunacti, because they had been put into the beds1 of those who were dead instead of them.” And the [p. 427] same writer also tells us, in the thirty-third book of his History, that among the Sicyonians there are some slaves who are called Catonacophori, being very similar to the Epeunacti. And Menæchmus gives a similar account in his History of the affairs of Sicyon, and says that there are some slaves called Catonacophori, who very much resemble the Epeunacti. And again, Theopompus, in the second book of his Philippics, says that the Arcadians had three hundred thousand slaves, whom they called Prospelatæ, like the Helots.

1 From ἐπὶ, and εὐνὴ, a bed.

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