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Since ὀφείλω is used like ‘owing’ of evil as well as good (Plat. Rep. 332 B, 335 E) προοφειλομένη ἔχθρη is a ‘hatred one has long had cause to feel, but has not satisfied.’ So vi. 59 π. φόρος, ‘tribute still in arrear’; Thuc. i. 32 “εὐεργεσία π.” ‘a kindness not yet repaid.’ ἐχρέωντο. For the consultation of the oracle on similar occasions cf. i. 167; iv. 151. Δαμίης καὶ Αὐξησίης. These deities were also worshipped at Troezen and Epidaurus, and in Laconia. Αὐξησίη is clearly connected with ‘Increase’ (αὔξειν, cf. the Attic deity Αὐξώ), but the derivation of Δαμίη remains a problem. Most probably it may be connected with Mother-Earth, Δημήτηρ, since at Rome and in Italy the Bona Dea, an earth-goddess, worshipped exclusively by women (Ovid, Fast. v. 150 f.), was called Damia, her victim damium, and her priestess damiatrix. These names must be of Greek origin, and seem to show that the Greek deity Damia migrated from Tarentum, where the feast of Dameia was celebrated, to Rome, and was there engrafted on the Italian Bona Dea = Fauna (Warde Fowler, Roman Festivals, pp. 102-6). In any case it can hardly be doubtful that these goddesses are concerned with the increase of the fruits of the earth, and with child-birth in women. Their worship resembled that of Demeter and Persephone in the raillery practised at both by the women (ch. 83. 3 n.), in the throwing of stones as a religious rite, and in the manner of sacrifice (Paus. ii. 30. 4, 32. 2). In the fact that the statues were made of wood we may perhaps see a relic of the supposed fertilizing power of trees (cf. the May-pole). For parallel spring customs in many lands and their explanation cf. Frazer, Paus. ii. 492; iii. 266 f.
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