fierce than suspicious.[383] So, too, the twelve chief Ionic cities in and near Asia Minor, had their Pan-Ionic Amphiktyony peculiar to themselves: the six Doric cities, in and near the southern corner of that peninsula, combined for the like purpose at the temple of the Triopian Apollo; and the feeling of special partnership is here particularly illustrated by the fact, that Halikarnassus, one of the six, was formally extruded by the remaining five, in consequence of a violation of the rules.[384] There was also an Amphiktyonic union at Onchêstus in Bœotia, in the venerated grove and temple of Poseidôn:[385] of whom it consisted, we are not informed. These are some specimens of the sort of special religious conventions and assemblies which seem to have been frequent throughout Greece. Nor ought we to omit those religious meetings and sacrifices which were common to all the members of one Hellenic subdivision, such as the Pam-Bœotia to all the Bœotians, celebrated at the temple of the Itonian Athênê near Korôneia,[386]—the common observances, rendered to the temple of Apollo Pythaëus at Argos, by all those neighboring towns which had once been attached by this religious thread to the Argeians,—the similar periodical ceremonies, frequented by all who bore the Achæan or Ætolian name,—and the splendid and exhilarating festivals, so favorable to the diffusion of the early Grecian poetry, which brought all Ionians at stated intervals to the sacred island of Delos.[387] This latter class of festivals agreed with the Amphiktyony, in being of a special and exclusive character, not open to all Greeks. [380] Pindar, Isthm. iii. 26 (iv. 14); Nem. vi. 40. [381] Strabo, viii. p. 374. [382] Strabo, viii. p. 343; Pausan v. 6, 1. [383] At Iolkos, on the north coast of the Gulf of Pagasæ, and at the borders of the Magnêtes, Thessalians, and Achæans of Phthiôtis, was celebrated a periodical religious festival, or panegyris, the title of which we are prevented from making out by the imperfection of Strabo’s text (Strabo, ix. 436). It stands in the text as printed in Tzschucke’s edition, Ἐνταῦθα δὲ καὶ τὴν Πυλαϊκὴν πανήγυριν, συνετέλουν. The mention of Πυλαϊκὴ πανήγυρις, which conducts us only to the Amphiktyonic convocations of Thermopylæ and Delphi is here unsuitable; and the best or Parisian MS. of Strabo presents a gap (one among the many which embarrass the ninth book) in the place of the word Πυλαϊκὴν. Dutneil conjectures τὴν Πελϊακὴν πανήγυριν, deriving the name from the celebrated funeral games of the old epic celebrated by Akastus in honor of his father Pelias. Grosskurd (in his note on the passage) approves the conjecture, but it seems to me not probable that a Grecian panegyris would be named after Pelias. Πηλϊακήν, in reference to the neighboring mountain and town of Pelion, might perhaps be less objectionable (see Dikæarch. Fragm. pp. 407-409, ed. Fuhr.), but we cannot determine with certainty.