As the possession of full tribal blood was necessary for the ownership of a κλῆρος, so princely blood was the qualification for the enjoyment of a τέμενος. The honoured individual need not be a king or overlord, but besides his valour he must have in his veins the all-potent blood royal, without which his privilege was no greater than that of other rich tribesmen. It was not till the king of Lykia had satisfied himself that Bellerophon was “the brave offspring of a god,” that he gave him honour, and the Lykians meted him out a τέμενος.(268) This great τέμενος on the banks of the Xanthos, half arable and half vineyard, remained in the possession of his grandchildren, Sarpedon and Glaukos, apparently still undivided, though they were not brothers but first cousins.(269) The king of the Phæakians had his τέμενος and fruitful orchard near but apart from the fields and tilled lands of his townsfolk.(270) Odysseus it seems had more than one τέμενος.(271) (M125) Once in the _Iliad_ the epithet πατρώιος is applied to a chief’s τέμενος.(272) According to Hesychius, πατρώιος means “handed down to one’s father from his ancestors,”(273) and Homer evidently uses the word in this sense.(274) The kingship itself in Ithaka was considered as part of Telemachos’ patrimony: “Never may Kronion make thee king in sea-girt Ithaka, which is πατρώιον to thee by birth (γενεῇ).”(275) But though the τέμενος and the kingship were both equally πατρώια, they did not together constitute an indivisible inheritance. Any one of the blood could enjoy possession of the land, whilst the over-lordship must necessarily descend in the eldest or the most able line. In his answer to the malignant wish quoted above, Telemachos does not speak as if he contemplated giving up any tangible property. The bestowal of the kingship, though due to him by inheritance (πατρώιον) is in the hands of the gods; he means to be master (ἄναξ) of whatsoever Odysseus his father won for him. (M126) It is interesting to compare this choice of Telemachos with the exactly opposite choice made by Iason, as told by Pindar, when he came back to claim his inheritance which had been seized in the meantime by his second cousin, Pelias. He has come home, he tells Pelias, to seek his father’s ancient honour which Zeus had of old bestowed on his great-grandfather Aiolos and his sons. It is not for them now, being of the same stock (ὁμόγονοι), to divide the great honour of their forefathers with sword and javelin. He will give up all the sheep and herds of kine, and all the fields of late robbed from his sires, though they make fat beyond measure the house of Pelias (τεὸν οἶκον πορσύνοντ᾽ ἄγαν). But the kingly sceptre and throne of his father must be his without wrath between them. And Zeus, the ancestral god of them both (Ζεὺς ὁ γενέθλιος ἀμφοτέροις), is witness to their oath.(276)