The second answer seemed less severe than the first: "Minerva is unable to appease the Olympian Jupiter. Again, therefore, I speak, and my words are as adamant. All else within the bounds of Cecropia and the bosom of the divine Cithaeron shall fall and fail you. The wooden wall alone Jupiter grants to Pallas, a refuge to your children and yourselves. Wait not for horse and foot--tarry not the march of the mighty army--retreat, even though they close upon you. Oh Salamis the divine, thou shalt lose the sons of women, whether Ceres scatter or hoard her harvest!" III. Writing down this reply, the messengers returned to Athens. Many and contradictory were the attempts made to interpret the response; some believed that by a wooden wall was meant the citadel, formerly surrounded by a palisade of wood. Others affirmed that the enigmatical expression signified the fleet. But then the concluding words perplexed them. For the apostrophe to Salamis appeared to denote destruction and defeat. At this juncture Themistocles approved himself worthy of the position he had attained. It is probable that he had purchased the oracle to which he found a ready and bold solution. He upheld the resort to the ships, but denied that in the apostrophe to Salamis any evil to Athens was denounced. "Had," said he, "the prediction of loss and slaughter referred to the Athenians, would Salamis have been called 'divine?' would it not have been rather called the 'wretched' if the Greeks were doomed to perish near that isle? The oracle threatens not the Athenians, but the enemy. Let us prepare then to engage the barbarian by sea. Our ships are our wooden walls." This interpretation, as it was the more encouraging, so it was the more approved. The vessels already built from the revenues of the mines of Laurion were now destined to the safety of Greece. IV. It was, however, before the arrival of the Persian envoys [60], and when the Greeks first woke to the certainty, that the vast preparations of Xerxes menaced Greece as the earliest victim, that a congress, perhaps at the onset confined to the Peloponnesian states, met at Corinth. At the head of this confederate council necessarily ranked Sparta, which was the master state of the Peloponnesus. But in policy and debate, if not in arms, she appears always to have met with a powerful rival in Corinth, the diplomacy of whose wealthy and liberal commonwealth often counteracted the propositions of the Spartan delegates. To this congress subsequently came the envoys of all the states that refused tribute and homage to the Persian king. The institution of this Hellenic council, which was one cause of the salvation of Greece, is a proof of the political impotence of the old Amphictyonic league. The Synedrion of Corinth (or rather of that Corinthian village that had grown up round the temple of Neptune, and is styled the ISTHMUS by the Greek writers) was the true historical Amphictyony of Hellas.