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The Aeginetans were Dorians from Epidaurus (viii. 46; Paus. ii. 29. 5). Hence their allegiance to the mother-city, and custom of going thither for justice; such dependence in early times is not in itself improbable, but of course the suits would be few and simple. ἀγνωμοσύνῃ: temeritas, the opposite of σωφροσύνη. It shows itself as overweening self-confidence (here cf. iv. 93; ix. 41. 4), as obstinacy (vi. 10; ix. 4. 2), as conceit (ix. 3. 1), or merely as want of sense (ii. 172. 2; vii. 9. β 1). ἀπέστησαν. The independence of Aegina must have been absolutely assured when Periander crushed Epidaurus (iii. 52. 7), circ. 600 B. C.
ὑπαιρέονται. By seizing the statues they would not only make themselves independent of the mother-city in their worship, but also secure the blessing of the deities (ch. 75, 81). So Juno is brought (with her own consent) from Veii to Rome (Livy, v. 22).
κερτόμοισι. Such coarse raillery was customary among worshippers of Demeter and Dionysus in Attica also. It was practised by those who went to Eleusis (γεφυρισμός, cf. Arist. Frogs 384 f.), by choruses of men at the feasts of Dionysus (Arist. Wasps 1362; Dem. de Cor. 122 “τὰ ἀφ᾽ ἁμάξης”), and by companies of women at the Thesmophoria (Στήνια, cf. ii. 171. 2 n.). H. implies that men were present in Aegina during this part of the festival (cf. the celebration at Bubastis, ii. 60 n.), though no doubt excluded from the secret rites (ἄρρητοι ἱροργίαι), which, as in the worship of Bona Dea and the Thesmophoria (ii. 171. 2 n.), were the essence of the cult. On their significance cf. ch. 82. 1 n.
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