sar (B. G., 6, 32), which he places nearer the Rhine. | of their father. (Dorotheus, apud Plut. Parall., 25, (Mannert, 2, 200.)

7, 8.)

ÆGEON, I. one of the fifty sons of Lycaon, whom Jupiter slew. (Apollod., 3, 8, 1.)-II. A giant, son of Uranus by Gæa. (Vid. Supplement.)

Christian emperor Constantine to philosophy, took ref- | islands of the Ægean Sea. (Statius, Thebais, 8, 4, uge in divination. An oracle in hexameter verse represented a pastoral life as his only retreat; but his disciples, perhaps calming his fears by a metaphorical interpretation, compelled him to resume his instructions. He settled at Pergamos, where he numbered among his pupils the Emperor Julian. After the accession of the latter to the imperial purple, he invited Edesius to continue his instructions, but the latter, being unequal to the task through age, sent in his stead Chrysanthes and Eusebius, his disciples. (Eunap., Vit. Ædes.) EDESSA. Vid. Edessa. AEDON. Vid. Philomela.

ÆGEUS, a surname of Neptune, given him as an appellation to denote the god of the waves. Compare Müller, Geschichte, &c. (Die Dorier), vol. 2, p. 238, in notis.

EGÆUM MARE, that part of the Mediterranean lying between Greece and Asia Minor. It is now called the Archipelago, which modern appellation appears to be a corruption of Egro Pelago, itself a modern Greek form for Aiyaiov Réλayos. Various etymologies are given for the ancient name. The most common is that which deduces it from Egeus, father of Theseus; the most plausible is that which derives it EDUI, a powerful nation of Gaul. Their confeder- from Ægæ in Eubœa. (Strab., 386.) In all probaation embraced all the tract of country comprehended bility, however, neither is correct. The Egean was between the Allier, the middle Loire, and the Saône, accounted particularly stormy and dangerous to naviand extending a little beyond this river towards the gators, whence the proverb ròv Alyaiov nhεi (scil. south. The proper capital was Bibracte, and the sec-Kóλov). (Erasm. Chil. Col., 632.) ond city in importance Noviodunum. The political influence of the Ædui extended over the Mandubes or Mandubii, whose chief city Alesia traced its origin to the most ancient periods of Gaul, and passed for a work of the Tyrian Hercules. (Diod. Sic., 4, 19.) This same influence reached also the Ambarri, the Insubres, and the Segusiani. The Bituriges themselves, who had been previously one of the most flourishing nations of Gaul, were held by the Ædui in a condition approaching that of subjects. (Thierry, Histoire des Gaulois, 2, 31.) When Cæsar came into Gaul, he found that the Ædui, after having long contended with the Arverni and Sequani for the supremacy in Gaul, had been overcome by the two latter, who called in Ariovistus and the Germans to their aid. The arrival of the Roman commander soon changed the aspect of affairs, and the Edui were restored by the Roman arms to the chief power in the country. They became, of course, valuable allies for Cæsar in his Gal-Romans corrupted the name into Egades. (Mcla, lic conquests. Eventually, however, they embraced the party of Vercingetorix against Rome; but, when the insurection was quelled, they were still favourably treated on account of their former services. (Cas., B. G., 1, 31, seqq.)

ÆGALEOS, a mountain of Attica, from the summit of which Xerxes beheld the battle of Salamis. (Herod., 8, 90.) According to Thucydides (2, 19), it was situate to the left of the road from Athens to Eleusis. Mount Egaleos seems indeed to be a continuation of Corydallus, stretching northward into the interior of Attica. The modern name is Skaramanga. (Cramer's Grecce, 2, 355.)

EGATES, or Æguse, three islands off the western extremity of Sicily, between Drepana and Lilybæum. The name Egusa (Aiyovca) properly belonged to but one of the number. As this, however, was the principal and most fertile one (now Favignana), the appellation became a common one for all three. The 2, 7.-Florus, 2, 2.) Livy, however (21, 10, &c.), uses the form Ægates. The northernmost of these islands is called by Ptolemy Phorbantia (Poplavría), i. e., the pasture-land, which the Latin writers translate by Bucina, i. e., Oxen-island, it being probably ÆETA, or ÆETES, king of Colchis, son of Sol, and uninhabited, and used only for pasturing cattle. This Perseis, the daughter of Oceanus, was father of Medea, island is very rocky, and bears in modern times the Absyrtus, and Chalciope, by Idyia, one of the Oceani- name of Levanzo. The third and westernmost island des. He killed Phryxus, son of Athamas, who had was called Hiera ('lepá), which Pliny converts into fled to his court on a golden ram. This murder he Hieronesus, i. e., Sacred island. At a later period, committed to obtain the fleece of the golden ram. The however, the Romans changed the name into MaritiArgonauts came against Colchis, and recovered the ma, as it lay the farthest out to sea. Under this apgolden fleece by means of Medea, though it was guard- pellation the Itin. Marit. (p. 492) makes mention of ed by bulls that breathed fire, and by a venomous drag-it, but errs in giving the distance from Lilybæum as on. (Vid. Jason, Medea, and Phryxus) He was 300 stadia, a computation which is much too large. afterward, according to Apollodorus, deprived of his The modern name is Maretimo. Off these islands the kingdom by his brother Perses, but was restored to it Roman fleet, under Lutatius Catulus, obtained a deby Medea, who had returned from Greece to Colchis. cisive victory over that of the Carthaginians, and which (Apollod., 1, 9, 28.—Heyne, ad Apollod., l. c.—Ov., put an end to the first Punic war. (Liv., 21, 10.—Id. Met., 7, 11, seqq., &c.) ibid., 41.-Id., 22, 54.)

ÆETIAS, ÆETIS, and ÆETĪNE, patronymic forms from EETES, used by Roman poets to designate his daughter Medea. (Ovid, Mcl., 7, 9, 296.)

EGA. Vid. Supplement.

EGESTA, an ancient city of Sicily, in the western extremity of the island, near Mount Eryx. The Greek writers name it, at one time Ægesta (Aiyɛora), at another Egesta ("Eyɛora). The cause of the slight vaEGE, I. a small town on the western coast of riation would seem to have been, that the city was one Eubœa, southeast of Ædepsus. It contained a tem- not of Greek origin, and that the name was written ple sacred to Neptune, and was supposed to have giv- from hearing it pronounced. In a later age, when the en name to the Egean. (Strab., 386.)—II. A city inhabitants attached themselves to the Roman power, of Macedonia, the same with Edessa.-III. A town they called their city Segesta, and themselves Segesof Achaia, near the mouth of the Crathis. It appears tani, according to Festus (s. v. Segesta), who states to have been abandoned eventually by its inhabitants, that the alteration was made to obviate an improper who retired to Ægira. The cause of their removal is ambiguity in the term. (Præposita est ei S. lutera ne not known. (Strabo, 386.)-IV. A town and sea-obsceno nomine appellaretur.) It is more probable, port of Cilicia Campestris, at the mouth of the Pyramus, and on the upper shore of the Sinus Issicus. The modern village of Ayas occupies its site. (Strab., 676.-Plin., 5, 27.-Lucan, 3, 225.)

EGEA, I. a city of Mauritania Cæsariensis. (Ptol.) -II. A surname of Venus, from her worship in the

however, that the Romans caused it to be done on account of the ill-omened analogy in sound between Egesta or Egesta, and the Latin term egestas, “want.” Thucydides (6, 2) states, that after the destruction of Troy, a body of the fugitives found their way to this quarter, and, uniting with the Sicani, whom they

there became united to the object of his affection. The offspring of this union was gestes. (Dion. Hal. 1, 52.) Both accounts, of course, are purely fabulous. In accordance, however, with the popular legend respecting him, Virgil makes Ægestes, whom he calls, as already stated, Acestes, to have given Eneas a hospitable reception, when the latter, as the poet fables, visited Sicily in the course of his wanderings. (Vid. Ægesta.)

found settled here, formed with them one people, under | already mentioned, accompanied them to Sicily, and the name of Elymi. In the course of time their numbers were still farther increased by the junction of some wandering Achæi. This seems to have been the generally-received idea among the Greeks, respecting the origin of the Elymi and Ægestæi. Its improbability, however, is apparent even at first view. When the Romans became masters of these parts, after the first Punic war, they readily adopted the current tradition respecting the people of Egesta, as well as the idea of an affinity, through the line of Æneas, between themselves and the latter, and the legend is interwoven also with the subject of the Æneid (5, 36, seqq.-Vid. Egestes). From the circumstance of the Romans having recognised the affinity of the Egestæans to themselves, we find them styled, in the Duilian inscription, "the kinsmen of the Roman people." COGNATI P. R. (Ciaccontus, de Col. Rostr. Duil., Lugd. Bat. 1597.) Cicero, too (in Verrem. 4, 33), adopts the current tradition of the day. Whatever our opinion may be relative to the various details of these legends, one thing at least very clearly appears, which is, that Egesta was not of Grecian origin. Thucydides (7, 58), in enumerating the allies of Syracuse, speaks of the people of Himera as forming the only Grecian settlement on the northern coast of Sicily; and in another part (7, 57), expressly classes the Egesteans among Barbarians (Bapbúpwv 'Eyeσraio). The origin of Egesta, therefore, may be fairly as cribed to a branch of the Pelasgic race, the Trojans themselves being of the same stock. (Vid. Eneas.) Previous to the arrival of the Romans in Sicily, the Egestaans were engaged in a long contest with the inhabitants of Selinus. Finding themselves, however, the weaker party, they solicited and obtained the aid of Athens. The unfortunate issue of the Athenian expedition against Syracuse compelled the Egestæans to look for new allies in the Carthaginians. These came to their aid, and Selinus fell; but Ægesta also shared its fate, and the city remained under this new control, until, for the purpose of regaining its freedom, it espoused the cause of Agathocles. The change, however, was for the worse; and the tyrant, offended at their unwillingness to contribute supplies, murdered a part of the inhabitants, drove the rest into exile, and changed the name of the city to Dicæopolis, settling in it at the same time a body of deserters that had come over to him. (Polyb. 20, 71.) The death of Agathocles very probably restored the old name, and brought back the surviving part of the former inhabitants, since we find the appellation Ægesta reappearing in the first Punic war (Polyb. 1, 24), and since the gestaans, during that same conflict, after slaughtering a Carthaginian garrison which had been placed within their walls, were able to declare themselves the kinsmen of the Roman people. (Zonaras, 8, 4.) It was this pretended affinity between the two communities that preserved Ægesta from oblivion after it had fallen beneath the Roman sway, and we find Pliny (3, 8) naming the inhabitants among the number of those who enjoyed the jus Latinum. The ruins of the place are found, at the present day, near the modern Alcamo. (Mannert, 9, 2, 393, seqq.-Hoare's Classical Tour, 2, 61.)

EGESTES, Egestus, or, as Virgil writes it, Acestes, a son of the river-god Crimisus, by a Trojan mother, according to one account, while another makes both his parents to have been of Trojan origin. Laomedon, it seems, had given the daughters of a distinguished person among his subjects to certain Sicilian mariners, to carry away and expose to wild beasts. They were brought to Sicily, where the god of the Crimisus united himself to one of them, and became father of Egestes. This is the first account just alluded to. The other one is as follows: A young Trojan, of noble birth, being enamoured of one of the three females

EGEUS, I. a king of Athens, son of Pandion. His legitimacy, however, was disputed; and when, after the death of Pandion, he entered Africa at the head of an army, and recovered his patrimony, he was still the object of jealousy to his three brothers, although he shared his newly-acquired power with them. As he was long childless, they began to cast a wishful eye towards his inheritance. But a mysterious oracle brought him to Trazene, where fate had decreed that the future hero of Athens should be born. Æthra, the daughter of the sage King Pittheus, son of Pelops, was his mother, but the Trazenian legend called Neptune, not Ægeus, his father. Egeus, however, returned to Athens, with the hope that, in the course of years, he should be followed by a legitimate heir. At parting he showed Ethra a huge mass of rock, under which he had hidden a sword and a pair of sandals: when her child, if a boy, should be able to lift the stone, he was to repair to Athens with the tokens it concealed, and to claim Egeus as his father. From this deposite, Æthra gave her son the name of Theseus (Oŋoɛús, from véw, vńow, to deposite or place). When Theseus had grown up and been acknowledged by his father (vid. Theseus), he freed the latter from the cruel tribute imposed by Minos (vid. Minotaurus); but, on his return from Crete, forgot to hoist the white sails, the preconcerted signal of success, and Ægeus, thinking his son had perished, threw himself from a high rock into the sea. (Apollod. 3, 15, 5, seqq. — Plut. Vit. Thes., &c.) The whole narrative respecting Egeus is a figurative legend. He is the same as Neptune; his name Alyaios, indicating the "god of the waves," from alyes, the waves of the sea, and hence the Trazenian legend makes Neptune at once to have been the father of Theseus. Theseus himself, moreover, appears to be nothing more than a mythic personage. He is merely the type of the establishment of the worship of Neptune (Oŋoɛús, from déw, dńow, to place or establish). Even his mother's name, Æthra, would seem to allude figuratively to the pure, clear atmosphere of religious worship connected with the rites of Neptune, when firmly established. (Ai@pa, i. e., aipa, pure, clear air.) So, also, the contest between Theseus and the Pallantides (vid. Pallantides), would seem to be nothing more than a religious contest between the rival systems of Neptune and Minerva. The worship of Neptune prevailed originally in the Ionian cities (Müller, Dorians, 1, 266), and the legend of Theseus is an Ionian one; whereas the worship of Minerva, at Athens, dates back to the time of Cecrops.--II. An eponymic hero at Sparta, son of Æolicus. (Vid. Supplement.)

EGIALEA, I. according to the common account, a daughter of Adrastus, but more probably the daughter of his son Egialeus. (Heyne, ad Apollod. 1, 86.) She was the wife of Diomede, and is said to have bee!: guilty of the grossest incontinence during her husband' absence in the Trojan war. (Apollod. l. c.- -Ov. Ib. 350, &c) The beautiful passage in the Iliad, however (5, 412, seqq.), where mention is made of her. strongly countenances the idea that the story of her improper conduct is a mere posthomeric or cyclic fable.-II. An island of the Egean, between Cyther and Crete, now Cerigotto. Bondelmonti (Ins. Arch 10, 65) calls it Sichilus or Sequilus, a corruption probably, from the modern Greek ɛiç Aiyvλíav.` (Di

EGIALEUS, son of Adrastus, by Amphithea, daughter of Pronax, and a member of the expedition led by the Epigoni against Thebes. He was the only leader slain in this war, as his father had been the only one that survived the previous contest. (Vid. Epigoni.) Compare the scholiast, ad Pind. Pyth. 8, 68.

EGIDES, a patronymic of Theseus. (Homer, Il. 1, 265.)

EGILA, a town in Laconia, where Ceres had a temple. Aristomenes, the Messenian leader, endeavoured on one occasion to seize a party of Laconian females who were celebrating here the rites of the goddess. The attempt failed, through the courageous resistance of the women, and Aristomenes himself was taken prisoner. He was released, however, the same night, by Archidamea, the priestess of Ceres, who had before this cherished an affection for him. She pretended that he had burned off his bonds, by moving himself up towards the fire, and remaining near enough to have them consumed. (Paus. 4, 17.)

EGIMIUS, a king of the Dorians, reigning at the time in Thessaly, near the range of Pindus. (Heyne, ad Apollod. 2, 7, 7.) He aided Hercules, according to the Doric legend, in his contest with the Lapithæ, and received, as a reward, the territory from which they were driven. (Apollod. l. c.) Egimius is a conspicuous name among the founders of the Doric line, and mention is made by the ancient writers of an epic poem, entitled Alyimos, which is ascribed by some to Hesiod, by others to Cecrops the Milesian. (Heyne, 1. c.) The posterity of Ægimius formed part of the expedition against the Peloponnesus, and the Doric institutions of Ægimius are spoken of by Pindar (Pyth. 1, 124), as forming the rule or model of government for the Doric race. (Compare Müller, Dorians, vol. 2, p. 12.)

Sinner, ad loc.)-III. The earliest name for the coun- money for the purposes of commerce, and used regutry along the northern shore of the Peloponnesus.lar measures, a tradition which, though no doubt un(Vid. Achaia, III.) true, still points very clearly to their early commercial habits. (Strabo, 375. — Elian, Var. Hist. 12, 10.Vid. Phidon.) It is more than probable, that their commercial relations caused the people of Ægina to be increased by colonies from abroad, and Strabo expressly mentions Cretans among the foreign inhabitants who had settled there. After the return of the Heraclidæ, this island received a Dorian colony from Epidaurus (Pausan. 2, 29. — Tzetz. ad Lyc. 176), and from this period the Dorians gradually gained the ascendency in it, until at last it became entirely Doric, both in language and form of government. Ægina, for a time, was the maritime rival of Athens, and the competition eventually terminated in open hostilities, in which the Athenians were only able to obtain advantages by the aid of the Corinthians, and by means of intestine divisions among their opponents. (Herod. 8, 46, and 5, 83.) When Darius sent deputies into Greece to demand earth and water, the people of Ægina, partly from hatred toward the Athenians, and partly from a wish to protect their extensive commerce along the coasts of the Persian monarchy, gave these tokens of submission. (Herod. 6, 49.) For this conduct they were punished by the Spartans. In the war with Xerxes, therefore, they sided with their countrymen, and acted so brave a part in the battle of Salamis as to be able to contest the prize of valour with the Athenians themselves, and to bear it off, as well by the universal suffrages of the confederate Greeks (Hcrod. 8, 93), as by the declaration of the Pythian oracle. (Id. ibid. 122: compare Plut. Vit. Themist.) After the termination of the Persian war, however, the strength of Athens proved too great for them. Their fleet of seventy sail was annihilated in a sea-fight by Pericles, and many of the inhabitants were driven from the island, while the remainder were reduced to the condition of tributaries. The fugitives settled at Thyrea in Cynuria, under the protection of Sparta (Thucyd. 1, 105, and 108.- Id. 2, 27. — Id. 4, 57), and it was not until after the battle of Ægos Potamos, and the fall of Athens, that they were able to regain possession of their native island. (Xen. Hist. Gr. 2, 2, 5. Strabo, 8, p. 376.) They never attained, however, to their former prosperity. The situation of Ægina made it subsequently a prize for each succeeding conqueror, until at last it totally disappeared from history. In modern times the island nearly retains its ancient name, being called Ægina, or with a slight corruption Engia, and is represented by travellers as being beautiful, fertile, and well cultivated. As far back as the time of Pausanias, the ancient city would appear to have been in ruins. That writer makes mention of some temples that were standing, and of the large theatre built after the model of that in Epidaurus. The most remarkable remnant of antiquity which this island can boast of at the present day, is the temple of Jupiter Panhellenius, situated on a mount of the same name, about four hours' distance from the port, and which is supposed to be one of the most ancient temples in Greece, and one of the oldest specimens of the Doric style of architecture. Mr. Dodwell pronounces it the most picturesque and interesting ruin in Greece. For a full account of the Ægina marbles, consult Quarterly Journal of Sciences, No. 12, p. 327, seqq., and No. 14, p. 229, seqq.

EGIMURUS, a small island in the Gulf of Carthage. There were two rocks near this island, called Are Egimuri, which were so named, because the Romans and Carthaginians concluded a treaty on them. The modern Zowamoore is the Ægimurus of antiquity.

EGIMUS. Vid. Supplement.

EGINA, I. a daughter of the river Asopus, carried away by Jupiter under the form of an eagle, from Phlius to the island of Enone (Compare Spanheim, ad Callim. Hymn. in Del. v. 77.—Heyne, ad Apollod 3, 12, 6-Sturz, ad Hellanic., p. 50.-Id. ad Pherecyd., p. 178.) She gave her name to the island. Some authorities make Jupiter to have assumed, on this occasion, the appearance of a flame of fire; but this evidently is corrupted from another part of the same fable, which states that Asopus was struck with thunder by the god for presuming to follow him. (Apollod. 3, 12, 6) The Asopus here alluded to is the Sicyonian stream which flowed by the walls of Phlius. It must not be confounded with the Baotian river of the same name. (Compare Pindar, Nem. 9, 9.-Aristarch. ad N. 3, 1. -Pausan. 2, 5, 2.)-II. An island in the Sinus Saronicus, near the coast of Argolis. The earliest accounts given by the Greeks make it to have been originally uninhabited, and to have been called, while in this state, by the name of Enone; for such is evidently the meaning of the fable, which states, that Jupiter, in order to gratify acus, who was alone there, changed a swarm of ants into men, and thus peopled EGINETA PAULUS, I. or Paul of Egina, a celethe island. (Vid. Eacus, Myrmidones, and compare brated Greek physician, born in the island of Ægina. Pausan. 2, 29, and Apollod. 3, 12, 7.) It afterward He appears to have lived, not in the fourth century, as took the name of Ægina, from the daughter of the René Moreau and Daniel Leclerc (Clericus) have asAsopus. (Vid. Egina, I.) But, whoever may have serted, but in the time of the conquests of the Calif been the earliest settlers on the island, it is evident Omar, and, consequently, in the seventh century. We that its stony and unproductive soil must have driven have very few particulars of his life handed down to them at an early period to engage in maritime affairs.us. We know merely that he pursued his medical Hence they are said to have been the first who coined studies at Alexandrea some time before the taking of

tion in this, as the harbour lay, not directly north, but northeast from the city. In the middle ages, Ægira took the name of Votstitza. (Georg. Phranza, 2, 9.) It is now Vostica, a deserted place to the east of Vostitza, the ancient Egium. (Mannert, Geogr, vol. 8, p. 396.)

Gis, the shield of Jupiter, made for him by Vulcan (Il., 15, 310), and borne also by Apollo (Il., 15, 229) and Minerva (5, 738). It inspired terror and dismay, and, by its movements, darkness, clouds, thunder and lightning were collected. (Il., 17, 594.) Hence, in later poets, it has also the meaning of a storm or hurricane. (Esch. Choeph. 584.—Eurip. Ion, 996.) According to some, Minerva had an ægis of her own, distinct from Jupiter's, and she placed in the centre of it the head of Medusa; but the Gorgon's head appears also on Jupiter's shield. (Eustath. ad II., 5, 741.— Heyne, ad Apollod., 2, 43.) As Minerva typifies the mind or wisdom of Jove, there is a peculiar propriety in her wielding the same ægis with her great parent.The etymology of the term aiyiç is disputed. The common derivation makes it come from ais, alyós, "a goat," and to have been so named from its being covered with the skin of the goat that had suckled the infant Jove. This derivation, however, appears to be alyis and ais, aiyós, and is evidently the invention of later writers and fabulists. The true etymology is from dioow, úi§w, "to move rapidly," "to rush," arouse," &c., and comports far better with the idea of brandishing to and fro a terror-inspiring shield.The meaning of a coat of mail, or, rather, leathern tunic, with or without plates of metal, belongs to another aiyis, which is correctly deduced from aiş. (Compare Herod., 4, 189.)

to

this city by Amrou, and that, for the purpose of adding to his stock of professional knowledge, he travelled not only through all Greece, but likewise in other countries. Paul of Egina closes the list of the classic Greek physicians, for after him the healing art fell, like so many others, into neglect and barbarism, and did not regain any portion of its former honours until towards the twelfth century. As Paul made himself very able in surgery, and displayed great skill also in accouchements, the Arabians testified their esteem for him by styling him the accoucheur. Though he cannot be regarded as altogether original, since he abridged Galen, and obtained many materials from Aëtius and Oribasus, yet he frequently lays down opinions of his own, differing from those of Galen, and more than once has the courage to refute the positions of Hippocrates. His descriptions of maladies are short and succinct, but exact and complete. He frequently assumes, as the basis of his explanations, the Galenian theory of the cardinal humours. It is in surgery particularly that Paul of Ægina appears to advantage, not only because he had acquired more experience than any other Greek physician in this branch of his art, but also because he does not servilely copy his predecessors. In this respect some authors place him by the side of Celsus, and on certain points even give him the pref-based entirely on an accidental resemblance between erence. One of the most curious chapters in that part of his writings which relates to surgery, is the one which treats of the various kinds of arrows used among the ancients, and of the wounds inflicted by them. The work of this physician, which has come down to us, is entitled An Abridgment of All Medicine, and consists of seven books, compiled from the writings of the more ancient physicians, with his own observations subjoined. It has passed through many editions, of which the following are the principal ones. The Greek text merely, Venet. ap. Ald., 1528, and Basil., 1538, fol. This latter edition is much superior to the former, as it was corrected by Gemusæus, and contains his learned annotations. Latin editions: Basil., 1532 and 1546, fol: Col. Agr., 1534 and 1548, fol. : Paris, 1532, fol: Venet., 1553 and 1554, 8vo: Lugd., 1562 and 1567, 8vo. This last is the best of the Latin editions, since it contains the notes and commentaries of Gonthier, D'Andernach, Cornarius, J. Goupil, and Dalechamp An Arabic edition was published also by Honain, a celebrated Syrian physician. Parts of the work have also been printed separately at various times, and particularly the first book, under the title of Præcepta Salubria (Paris, 1510, ap. Henr. Steph., 4to-Argent, 1511, 4to, &c.). A French translation of the surgical writings of Paul of Ægina was given in 1539, from the Lyons press, in 12mo, by Pierre Tolet. The excellent version, however, by F. Adams, Esq., of Banchory-Ternan, Aberdeen, will supersede all others. Only one volume has thus far been published. (Biogr. Univ., vol. 33, p. 186, seqq. Schöll, Hist. Latt Gr., vol. 7, p. 256.)—II. A modeller of Egina, adverted to by Piiny (35, 11). There is some doubt whether Egineta was his own name, or merely an epithet designating the place of his birth. The former is the more probable opinion, and is advocated by Müller (Egia, 107-Sillig, Dict. Art., s. v.).

ÆGIOCHUS, or " Ægis bearer" (from aiyis and exw), a poetical appellation of Jove. (Vid. Ægis.)

EGIPAN, a poetical appellation of Pan, either from his having the legs of a goat, or as the guardian of goats Plutarch (Parall., p. 311) makes it analogous to the Latin Silvanus.

ÆGISTHUS, son of Thyestes by his own daughter Pelopea. (Vid. Atreus.) Having been left guardian of Agamemnon's kingdom when that monarch sailed for Troy, he availed himself of his absence to gain the affections of Clytemnestra his queen, and, when Agamemnon returned from the war, caused him to be slain. (Vid. Agamemnon and Clytemnestra.) On the death of the monarch he usurped the throne, and reigned seven years, when he was slain, together with Clytemnestra, by Orestes, the son of Agamemnon. (Vid. Orestes-Hygin., fab. 87, seq -Paus., 2, 16. -Soph. Electr.-Esch Agam.-Eurip. Orest, &c)

ÆGITIUM, a town of Etolia, northeast of Naupactus, and about eighty stadia from the sea. It occupied an elevated situation in a mountainous tract of country (Thucyd., 3, 97.) Ægitium is perhaps Ægæ (Alyaí), which Stephanus Byzantinus places in Etolia.

EGIUM, a city of Achaia, on the coast of the Sinus Corinthiacus, and northwest of Egira. After the submersion of Helice it became the chief place in the country, and here the deputies from the states of Achaia long held their assemblies, until a law was made by Philopomen, ordaining that each of the federal cities should become in its turn the place of rendezvous. (Liv., 38, 7, and 30.- Compare Polybius, 2, 54, and 4, 7) According to Strabo (385, 387), these meetings were convened near the town, in a spot called Enarium, where was a grove consecrated to Jupiter. Pausanias (7, 24) affirms, that in his time the Achæans still collected together at Ægium, as the Amphictyons did at Delphi and Thermopyla. According to Strabo, Egium derived its name from the goat (ai) which was said to have nourished Jupiter here. The modern town of Vostitza lies in the immediate neighbourhood.

EGLE. Vid. Supplement.
EGLEIS. Vid. Supplement.

EGIRA, a city of Achaia, near the coast of the Sams Corinthiacus, and to the northwest of Pellene. It was a place of some importance, and the population is supposed to have been from 8 to 10,000. Polybius EGLES, a Samian wrestler, born dumb. Seeing (4.57) makes the distance from the sea seven stadia; some unlawful measures pursued in a contest, which Pausanias, however (7, 26), removes the harbour would deprive him of the prize, his indignation gave twelve stadia from the city. There is no contradic-him on a sudden the powers of utterance which had