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Quinctius, when all his preparations were now sufficiently made, decamped; and, on the second day, came to Sellasia, on the river Oenus, on the spot where it is said Antigonus, king of Macedonia, fought a pitched battle with Cleomenes, tyrant of Lacedaemon.

You will find amongst them the names Oenus, Resus, AEneas, Hector, Achilles, Heliodorus, Theodorus, Ajax, Evander, Uliex, Anianus, Elisa, Guendolena, and many others, bearing marks of their antiquity. Concerning the soothsayers of this nation, and persons as it were possessed

Babyce and Cnacion are now called Oenus. But Aristotle thinks, by Cnacion is meant the river, and by Babyce the bridge. Between these they held their assemblies, having neither halls, nor any kind of building for that purpose.

In the folio edition of Mathew Paris, London, 1604, the history of Oenus begins at the 72nd and ends at the 77th page. In Montalvan's life of St. Patrick, the adventures of Enius are given much more fully than either in Matthew Paris or Colgan.

Matthew Paris, for instance, opens the story of Enius in these words: "Miles quidam Oenus nomine, qui multis annis sub Rege Stephano militaverat licentia a Rege impetrata, profectus est in Hyberniam ad natale solum, ut parentes visitaret.

Messingham, as we have seen, had printed it earlier from other sources, in 1624. Matthew Paris, however, had before this, in his History of England, under the date 1153, given a full account of the adventures of Oenus in the Purgatory, and in the few places that I have compared his account with that given in Colgan, I find both generally agreeing in substance, though not in words.

The commons have the final voice and decision. " By phyles and obes are meant the divisions of the people; by the leaders, the two kings; apellazein, referring to the Pythian Apollo, signifies to assemble; Babyca and Cnacion they now call Oenus; Aristotle says Cnacion is a river, and Babyca a bridge.