rendered by Pisistratus, many years afterward, to the Homeric poems,
have been exaggerated and misconstrued. The mode of burial in
Salamis, agreeable to the custom of the Athenians and contrary to that
of the Megarians, and reference to certain Delphic oracles, in which
the island was called "Ionian," were also adduced in support of the
Athenian claims. The arbitration of the umpires in favour of Athens
only suspended hostilities; and the Megarians did not cease to watch
(and shortly afterward they found) a fitting occasion to regain a
settlement so tempting to their ambition.

V. The credit acquired by Solon in this expedition was shortly
afterward greatly increased in the estimation of Greece. In the Bay
of Corinth was situated a town called Cirrha, inhabited by a fierce
and lawless race, who, after devastating the sacred territories of
Delphi, sacrilegiously besieged the city itself, in the desire to
possess themselves of the treasures which the piety of Greece had
accumulated in the temple of Apollo. Solon appeared at the
Amphictyonic council, represented the sacrilege of the Cirrhaeans, and
persuaded the Greeks to arm in defence of the altars of their tutelary
god. Clisthenes, the tyrant of Sicyon, was sent as commander-in-chief
against the Cirrhaeans (B. C. 595); and (according to Plutarch) the
records of Delphi inform us that Alcmaeon was the leader of the
Athenians. The war was not very successful at the onset; the oracle
of Apollo was consulted, and the answer makes one of the most amusing
anecdotes of priestcraft. The besiegers were informed by the god that
the place would not be reduced until the waves of the Cirrhaean Sea
washed the territories of Delphi. The reply perplexed the army; but
the superior sagacity of Solon was not slow in discovering that the
holy intention of the oracle was to appropriate the land of the
Cirrhaeans to the profit of the temple. He therefore advised the