The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
delphi	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 51, 370, 419 Athanassaki and Titchener (2022), Plutarch's Cities, 2, 4, 14, 20, 22, 24, 25, 28, 33, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 63, 76, 77, 78, 124, 190, 257, 259, 285, 298, 314, 315, 316 Augoustakis (2014), Flavian Poetry and its Greek Past, 1 Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 50, 60, 61, 88 Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 3, 35, 72, 85, 86, 87, 88, 89, 91, 94, 127 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 58, 363, 365, 369 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110, 120, 121, 124, 126, 129, 148, 150, 152, 153, 157, 185, 203, 221, 223, 224 Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 99, 100, 101, 102, 103, 105, 106, 116, 222 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 17, 18, 28, 76, 288, 320, 322, 323, 324, 326, 327, 328, 329, 345 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51, 55, 173, 175, 185 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120, 197, 202, 203, 206, 209, 211, 212, 213, 235, 251, 252, 278, 300, 318, 389, 423, 424, 467, 470, 496, 497, 498, 499, 500, 503, 510, 601, 650, 668, 671, 672, 726, 727, 730, 732, 734, 735, 754, 778, 874 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 112, 155, 156 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 5, 6, 7, 8, 9, 10, 13, 35, 36, 39, 43, 51, 54, 55, 56, 57, 58, 59, 62, 64, 65, 67, 68, 69, 70, 72, 90, 91, 92, 113, 117, 120, 122, 123, 124, 125, 145, 148, 167, 204, 205, 207, 208, 247, 248, 249, 250, 252, 257, 278, 296 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33, 73 Brule (2003), Women of Ancient Greece, 18, 19, 23, 147 Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 91, 245 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 101, 118, 135, 186, 220 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 125, 238, 261, 267, 392 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 66, 162, 168, 192, 193, 195, 196, 200, 214, 215, 216, 217, 218, 221, 225, 227, 228, 230, 232, 324, 331, 332, 365 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 59, 92, 227, 500, 538, 581, 582, 583, 584 Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 19, 75, 157, 190, 191, 192 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 39 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 85, 86, 152 Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20, 22, 23, 28, 40, 57, 102, 106, 107, 108, 109, 110, 113, 114, 116, 117, 118, 266, 267 Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 26, 27, 28, 190 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 116, 140, 143, 146, 179, 203, 208, 212, 213, 215, 223, 227, 231, 283, 288, 341, 395, 396 Gaifman (2012), Aniconism in Greek Antiquity, 58, 59, 60, 274, 282, 287, 288, 289, 307 Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 42 Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 161, 164, 165, 166 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 42 Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 95 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 77, 78 Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 164, 211 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 44, 45, 61, 75, 84, 86, 101, 170 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49, 97, 126, 127, 155, 181 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 65, 95, 96, 97 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 14, 64, 124, 125, 148, 218 Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 182 Hitch (2017), Animal sacrifice in the ancient Greek world, 121 Huttner (2013), Early Christianity in the Lycus Valley, 104, 267 Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 88 Jenkyns (2013), God, Space, and City in the Roman Imagination, 222, 233, 242 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 13, 17, 18, 36, 37, 150, 160, 169, 255, 283, 288, 289, 290, 291, 293, 295, 298 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60, 66, 67, 98, 114, 115, 116 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 183, 242, 246, 248 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 3, 5, 183 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 201 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 65, 66, 67, 203, 260, 327 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 89, 93, 125, 159, 188, 201 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 89, 93, 125, 159, 188, 201 Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 60, 145 Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 1, 2, 9, 10, 26, 27, 28, 29, 40, 56, 57, 58, 86, 88, 100, 101, 106, 107, 108, 109, 110, 111, 112, 114, 115, 121, 122, 123, 124, 125, 126, 127, 129, 131, 132, 133, 134, 135, 139, 140, 144, 150, 157, 164, 166, 167, 170, 175, 183, 190, 191, 203, 207, 209, 210 Levison (2009), Filled with the Spirit, 121, 126, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 219, 220, 221, 226, 229, 230, 231, 232, 233, 234, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 329, 330, 331, 332, 333, 334, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 381, 382, 383, 384, 385, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 423, 424, 425 Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 4, 10, 77, 80, 88, 114, 125, 214 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 165, 166, 170, 171, 172, 174, 175, 178, 220 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 119, 123 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22, 44, 135 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17, 18, 20, 77, 86, 182, 249, 250, 265, 266, 272 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 114, 210, 219, 519 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 91, 121, 126 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 52, 57, 58, 61, 143, 286, 326, 329 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 206 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 52, 97, 99, 101, 131, 150 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 25, 32, 33, 38, 45, 46, 68, 70, 88, 117, 127, 146, 147, 148, 151, 191, 192, 193, 198, 199, 200, 201, 211, 212, 213, 303, 307, 311, 313, 331, 333, 337, 338 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 44, 47, 48, 49, 51, 58, 65, 72, 81, 85, 88, 90, 126, 128, 134, 135, 136, 140, 141, 142, 144, 157, 160, 162, 169, 190, 204, 207, 213, 215, 216, 225, 238, 269, 275, 321, 331 Nasrallah (2019), Archaeology and the Letters of Paul, 59, 66, 67, 68, 72, 73 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133, 220 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 37 Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 23, 40, 51, 52, 53, 56, 57, 60, 62, 63, 68, 70, 71, 72, 73, 75 Poulsen (2021), Usages of the Past in Roman Historiography, 116, 156, 157, 158, 159, 162 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 172 Putnam et al. (2023), The Poetic World of Statius' Silvae, 136 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 37, 40, 51, 70, 74, 79, 116 Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 11, 37, 41, 81, 116, 148, 239 Rizzi (2010), Hadrian and the Christians, 10, 41 Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 65, 67 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 3, 4, 69, 91, 131, 140, 158, 250 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73, 130, 133, 142, 206 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 166 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 103, 105, 274 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 72, 280, 334, 335, 336, 337, 338, 346, 363, 368, 369 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 88, 143, 270, 271, 279 Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 47, 83, 104, 110, 194 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 140, 141, 142, 143, 149, 191, 232, 263, 322 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 60, 77, 84 Van Nuffelen (2012), Orosius and the Rhetoric of History, 34 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 1 Vlassopoulos (2021), Historicising Ancient Slavery, 163, 164, 173, 174 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 54 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 106, 158, 162, 168, 169, 170, 171, 205, 218 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 313, 314 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 81, 160, 161, 162, 163, 228, 336, 397, 401
delphi, acanthus column	Gaifman (2012), Aniconism in Greek Antiquity, 282 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 198
delphi, achaea	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 164, 170, 611, 616
delphi, aetiology, theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 200
delphi, aetolia, influence at	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 55, 67
delphi, aiginetans and, theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 186, 187, 188, 201, 202, 203, 217, 219, 220, 221, 222, 223
delphi, aire	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 126, 147, 148, 154, 155, 163, 164, 167
delphi, altar for poseidon at sanctuary of apollo	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83
delphi, amphictiony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 276, 277 Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 249
delphi, amphictiony of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 320, 322, 323, 324, 326, 327, 328
delphi, amphictyonic league	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 190, 193
delphi, amphictyony	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 18 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 43, 59, 78, 89, 101, 102, 103, 179, 180, 182, 203, 204
delphi, amphiktyonis	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 322, 324, 326, 327, 328
delphi, and alkmeonidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 489
delphi, and alkmeonidai, control	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 449, 543, 544
delphi, and athens	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 121 Wilding (2022), Reinventing the Amphiareion at Oropos, 88
delphi, and colonization, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 240, 241
delphi, and cornelius sulla, lucius	Wilding (2022), Reinventing the Amphiareion at Oropos, 199, 208, 214
delphi, and lykomidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 649
delphi, and philip ii	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 160
delphi, and proxeny	Wilding (2022), Reinventing the Amphiareion at Oropos, 122, 173
delphi, and tetrapolis	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 657, 1155, 1156, 1157
delphi, and, apollo, centauromachy at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 27
delphi, and, coinage	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137
delphi, and, cos, eviction of gauls from	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 7
delphi, and, delphians,	Mikalson (2003), Herodotus and Religion in the Persian Wars, 27, 60, 61, 69, 70, 71, 87, 88, 93, 100, 114, 117, 130, 133, 134, 140, 209
delphi, and, panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223
delphi, and, sex/sexuality, oracle at	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 142
delphi, andros, paean to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88
delphi, announcing pollution, oracle	Meinel (2015), Pollution and Crisis in Greek Tragedy, 52, 62, 63
delphi, aphrodite, pythios of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 34, 35, 48, 52, 55, 56, 57, 58, 69, 70, 84, 86, 98, 99, 102, 103, 109, 110, 111, 114, 115, 116, 117, 118, 119, 120, 121, 123, 129, 134, 135, 142, 149, 164, 181, 200
delphi, apoikiai to karia and lykia, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151
delphi, apollo apollo pythios pythios, keos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 74
delphi, apollo at	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 131
delphi, apollo clarios	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143, 158, 162, 271
delphi, apollo journey from delos to	Parker (2005), Polytheism and Society at Athens, 86, 87
delphi, apollo of on, and diogenes	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111
delphi, apollo of on, and inspired prophecy	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 127, 138
delphi, apollo of on, and pollution	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 100, 102, 132, 135, 136, 137, 138, 220
delphi, apollo of on, and socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31, 34, 58, 115, 116, 117, 118, 119, 120, 121, 243
delphi, apollo of on, and spartas laws	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 136, 138, 177, 195, 222, 224, 227, 228
delphi, apollo of on, approving cult decisions	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
delphi, apollo of on, aristotle on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 119, 132, 133
delphi, apollo of on, determining elements of cult	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 57, 58, 63, 64, 73, 75, 76, 100, 105, 108, 109, 131, 132, 133, 134, 135, 136, 137, 138, 163, 165, 172, 179, 213
delphi, apollo of on, respect among philosophers	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 137
delphi, apollo ptoios, at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 217, 227, 244
delphi, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 3, 9, 79, 141, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201
delphi, apollo pythios apollonia, zeus dodonaios at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 339, 340
delphi, apollo tegyraios, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375, 376
delphi, apollo, god, sanctuary at	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 17, 137, 478, 479, 480
delphi, apollo, his oracle at	Xinyue (2022), Politics and Divinization in Augustan Poetry, 163, 164
delphi, apollo, of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141, 142 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 93, 260
delphi, apollo, oracle at	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 43, 251, 256, 294
delphi, apollo, temple at	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136, 137, 149, 150, 152
delphi, apollodorus, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90, 91, 96, 97, 277, 278, 282
delphi, apollonios of rhodes, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138, 142
delphi, apries, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232
delphi, archidamian war, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
delphi, arge, hyperborean apollo pythios girl	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 123
delphi, argeia, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 131
delphi, argive plain apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 144, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180
delphi, argolid, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 206
delphi, argonauts, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 304, 318, 365
delphi, aristonice of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 52
delphi, aristotle, on apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 119, 132, 133
delphi, artemis, in	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 56
delphi, as place of cult	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 82, 89, 168, 169, 193
delphi, as place of knowledge	Meinel (2015), Pollution and Crisis in Greek Tragedy, 52
delphi, as place of knowledge, oracle	Meinel (2015), Pollution and Crisis in Greek Tragedy, 51, 52
delphi, as setting in eur. ion	Meinel (2015), Pollution and Crisis in Greek Tragedy, 240
delphi, assembly	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 16, 24, 93, 117, 119, 120, 121, 122, 123, 130, 145, 155, 193, 194, 195, 196, 197
delphi, athena and hephaestus as builders of early temple of apollo at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 250
delphi, athena pronaia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 377
delphi, athena, pronaia of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 69, 70
delphi, athenian boulē, and	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 121
delphi, athenians, consultations of oracle at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80, 120, 121, 122, 125, 227
delphi, attalus ii stoa of	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 18
delphi, attalus ii, stoa of	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 18
delphi, autonous, hero of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 23, 70, 130, 133, 134
delphi, bones, at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 116, 117, 119
delphi, boule	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 16, 25, 33, 117, 119, 120, 121, 122, 129, 130, 132, 145
delphi, bouleuterion	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 134, 153, 155
delphi, castalian spring at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
delphi, celebrated for good crop theoxenia, eueteria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185
delphi, centauromachy at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 27
delphi, chaldaean oracles, see also	Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 137, 138
delphi, cleomantis of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 61
delphi, competed for, shares, sacrificial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 192
delphi, competing claims to, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 161, 162, 163, 164, 165, 166, 167, 168, 275, 276
delphi, consultation by athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80, 82, 120, 121, 122, 125, 217
delphi, consultation by chaerephon	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 64
delphi, consultation by isyllos	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210
delphi, consultation by kroisos	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
delphi, consultation by mnesiepes of paros	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 50
delphi, consultation by teisamenos of elis	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 215
delphi, creon, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 144, 145
delphi, croesus, and	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 146, 147, 148, 200, 208, 219
delphi, cult and rites at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 154
delphi, cult foundations, of alkesippos	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
delphi, cult foundations, of attalos	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
delphi, cult foundations, of eumenes	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
delphi, cultic landscape of apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165, 166, 167, 168
delphi, dedication and, pausanias of sparta	Mikalson (2003), Herodotus and Religion in the Persian Wars, 98, 99, 103, 214
delphi, dedications	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 674, 1062, 1169
delphi, dedications, at	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 142, 195
delphi, defining hellenicity theoxenia, greekness	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 207, 219, 220, 221, 222, 223
delphi, defining religious community at theoxenia, shares, sacrificial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 191, 192, 198, 199, 200
delphi, dionysus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319, 371
delphi, dorianization, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150, 151, 152, 153, 154
delphi, early fifth-century transformation, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 129, 130, 161, 162, 163, 164, 165, 276, 277
delphi, earth, gaea, at	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 147, 148, 337
delphi, eastern vs. western plain apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150, 165, 166, 167
delphi, electra, sophocles, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143
delphi, elites in apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 164, 165, 172
delphi, epigraphic evidence	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
delphi, euripides, on	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 193
delphi, fertility-related inquiries	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 603
delphi, festivals with tragic performances, other than dionysia, pythia, at	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 165
delphi, festivals with tragic performances, other than dionysia, soteria, at	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 170, 171, 175
delphi, festivals, in	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 71
delphi, festivals, theophania of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 116
delphi, fire	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 140
delphi, for kalaureia and tainaron, panionion, swapping delos and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 149, 150
delphi, foundations laid by apollo	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 149
delphi, gallic sack of	Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 30, 75, 76, 77, 78
delphi, gas at	Johnston (2008), Ancient Greek Divination, 11, 14, 45, 46, 47, 49, 50
delphi, gauls, sack of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 239, 240
delphi, gene, send pythaists to	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 295
delphi, general laius, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 144, 145, 146
delphi, guides at	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 118
delphi, gyges, and	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110, 111, 192, 213, 307, 308
delphi, hair miracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 603
delphi, hegesander of	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 160
delphi, heroes and heroines, of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 23, 70, 106, 130, 133, 134
delphi, heroes at	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 117, 119, 183
delphi, in myth	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 143, 144, 145, 146, 147, 148, 150
delphi, in theoric context, shares, sacrificial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 191, 192
delphi, inscriptions at	Wilding (2022), Reinventing the Amphiareion at Oropos, 160, 161
delphi, jocasta, epicaste, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 144, 145, 146, 147
delphi, kimon, career, and	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 474
delphi, kirrha/krisa	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 11, 249
delphi, knife, sacrificial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190, 191
delphi, labyades	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 21, 291
delphi, landscape of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 155
delphi, library	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 326, 327
delphi, manumission, records	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 611
delphi, marathon, tetrapolis of theoriai to delos and	Parker (2005), Polytheism and Society at Athens, 82, 85
delphi, maxims	Wolfsdorf (2020), Early Greek Ethics, 220, 226, 258
delphi, miltiades, and	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 674
delphi, miracles, at	Mikalson (2003), Herodotus and Religion in the Persian Wars, 69, 70, 86
delphi, mission to, fabius pictor, q.	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 263
delphi, mnesiepes of paros	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
delphi, monument of krateros	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 324, 327
delphi, musical traditions of apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 129
delphi, naopoioi and other officials	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 405, 761, 822, 823, 824, 825, 849, 894, 970, 1004, 1008, 1120
delphi, neoptolemos, death at and cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 193, 194, 195, 199, 200, 221, 222, 350
delphi, neoptolemos, sack of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199
delphi, neoptolemos, theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 192, 193, 194, 195, 199
delphi, oaths at	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20
delphi, oedipus at colonus, sophocles, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 146, 147, 148
delphi, oedipus the king, sophocles, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143, 144, 145, 146
delphi, oedipus, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143, 144, 145, 146, 147, 148
delphi, omphalos	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 334
delphi, omphalos at	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 193 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 149
delphi, on, proper respect for gods, apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 58, 64, 131, 132, 137, 172
delphi, oracle	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 32, 36, 37, 38 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 17, 32, 76, 77, 92, 264, 268, 276, 386, 451, 452, 478, 479, 480, 481, 483, 484, 546 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 44, 46, 60, 72, 100, 106, 143 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 554, 579, 677, 840, 841, 1012 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 58, 124 Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3, 21, 76, 77, 78, 81, 84, 85, 88, 89, 123 Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 103 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 336, 337, 338 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143, 278 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 140, 148, 191
delphi, oracle and lycurgus	Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 43, 44, 55, 56, 103, 104, 106, 215
delphi, oracle at	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 244, 312, 374, 380 Xinyue (2022), Politics and Divinization in Augustan Poetry, 163, 164
delphi, oracle at delcogliano, mark	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 141, 142, 145
delphi, oracle of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 80, 81, 83, 84, 96, 97, 98 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 25, 28, 38, 48, 59, 110, 111, 147, 191, 192, 193, 211, 245, 270
delphi, oracle of and philosophy	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 96
delphi, oracle of and plutarch	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 96, 97, 98
delphi, oracle of apollo	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 32, 178, 179, 349, 523, 558, 566, 584, 603, 663, 668
delphi, oracle of apollo at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 97, 98, 139, 140, 149, 319
delphi, oracle of apollo at oracles	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 97, 98, 139, 140, 149, 319
delphi, oracle, at	Fletcher (2012), Performing Oaths in Classical Greek Drama, 33, 40, 41, 42, 71, 96, 110, 112, 131 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 58, 82
delphi, oracle, of apollon at	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 211
delphi, oracle, oracular, oracle of	Bernabe et al. (2013), Redefining Dionysos, 207, 213, 402, 403, 409, 410
delphi, oracles	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 17, 32, 76, 77, 92, 264, 268, 276, 386, 451, 452, 478, 479, 480, 481, 483, 484, 546 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 219, 519 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 397
delphi, oracles from	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 33, 35, 43, 79, 247, 248, 250, 251, 253, 256, 257, 280
delphi, oracles, of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 143, 144, 145, 146, 311, 676
delphi, oracles, of apollo in	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 30, 32, 53, 56, 66, 68, 76, 88
delphi, oracles, of apollo of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 31, 112, 115, 125, 126, 129, 133, 138, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 176, 177, 178, 179, 180, 181, 194, 206, 261, 267, 268, 269, 270, 271, 272, 273, 274
delphi, oracles, sanctuaries	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
delphi, oresteia, aeschylus, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143, 148
delphi, orestes, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 143
delphi, peribolos	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 126, 134
delphi, phocians, control	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 249, 250
delphi, phokis	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 186, 187, 188, 329, 355, 359
delphi, phratries, labyadai	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 76, 90
delphi, phronein hosia, at	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 284
delphi, phryne’s statue at	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 78, 151
delphi, phylacus, hero of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 23, 70, 106, 130, 133, 134
delphi, pindar, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 148
delphi, pindars descendants, theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190
delphi, plutarch, on the e at	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 68
delphi, plutarch’s association with	Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 8
delphi, polygnotus’ paintings	Wolfsdorf (2020), Early Greek Ethics, 548, 549, 554, 555, 556, 557, 602
delphi, poseidonios of halikarnassos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
delphi, predicted in bacchae, apollo, sacking of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157, 185
delphi, primordial temples of	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 116, 188, 311, 342
delphi, problem at delphi, shares, sacrificial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190, 191
delphi, proxenos/y, of	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 411, 715, 822, 904, 941, 942, 943, 1062
delphi, proxeny, honours	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 407, 904, 1062, 1104
delphi, prytaneion	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 60, 134
delphi, pythais	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 294, 295
delphi, pythia	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 32, 42
delphi, pythia at	Levison (2009), Filled with the Spirit, 155, 156, 157, 160, 161, 164, 170, 171, 172, 173, 174, 175, 176, 183, 219, 326, 327, 329, 331
delphi, pythia of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 16, 18, 20, 21, 37, 53, 54, 55, 56, 59, 60, 64, 102, 113, 117, 118, 119, 124, 148, 161, 162, 213, 230
delphi, pythian apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 35, 60, 234, 298, 299, 302, 402, 403, 478, 480, 481, 483, 484, 512
delphi, pythian games	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 60, 78, 226, 227, 293
delphi, pythian games, at	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 53
delphi, pytho	Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 65
delphi, reconfiguration of myths and rituals in song, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 9, 130, 131, 162, 165, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180
delphi, roman agora	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 153, 166
delphi, sacred wars	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 276, 277
delphi, sacred way / hiera hodos	Athanassaki and Titchener (2022), Plutarch's Cities, 50
delphi, sacrifices, and apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 57, 58, 63, 64, 73, 75, 76, 105, 111, 131, 132, 134, 135, 138, 163, 165, 172, 178, 179, 243
delphi, sanctuaries, and apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 57, 105, 131, 132, 137, 138, 172, 243
delphi, sanctuary and oracle at	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 37, 80, 182, 240, 257, 265, 321, 348, 363
delphi, sanctuary of apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 17, 31, 276, 330, 478, 479, 480 Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 28, 33, 39
delphi, sanctuary of apollo at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83, 155
delphi, sanctuary of apollo, festival foundation at	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
delphi, sanctuary of apollo, pythian games	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39, 94, 104
delphi, sanctuary, at	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 122
delphi, secretary of the boule	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 117, 119, 126, 127
delphi, service to gods', and apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 105, 118, 131, 165, 213, 243
delphi, seven against thebes, aeschylus, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 146
delphi, seven against thebes, mythical cycle, at argos, dedication at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 177
delphi, shrine	Athanassaki and Titchener (2022), Plutarch's Cities, 190
delphi, sibylline oracle, see also	Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 56
delphi, simultaneous inquiries	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 50, 51, 52, 53, 54
delphi, siphnian treasury frieze	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 129, 291, 292
delphi, site	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 637
delphi, skana	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 327
delphi, sophocles refers to	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 32
delphi, sortition, kleromancy, at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 122, 123, 125
delphi, soteria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 411, 529, 927, 1122
delphi, soteria at	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 28, 138, 294
delphi, soteria, festival, in	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 19, 54, 55, 56, 57, 79, 145
delphi, speculation regarding early dream-oracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101, 523
delphi, spring return of apollo to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143
delphi, statue reuse at	Wilding (2022), Reinventing the Amphiareion at Oropos, 173, 218
delphi, statue, at	Athanassaki and Titchener (2022), Plutarch's Cities, 53
delphi, statues, dedications at	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 195
delphi, strouktorion	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 326, 327
delphi, temenites, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77
delphi, temenos	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 3, 22, 34, 42, 43, 48, 61, 82, 95, 104, 126, 134, 135, 137, 145, 146, 147, 148, 153, 162, 163, 164, 166, 167, 168
delphi, temple of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24
delphi, temple of apollo	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136, 137, 149, 150, 152 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 143
delphi, temple of oracle at	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 23
delphi, temple of seven sages	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24
delphi, temple, at	Athanassaki and Titchener (2022), Plutarch's Cities, 298
delphi, temple, of apollo at	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 75, 76, 84, 86 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 89, 101
delphi, temples, of apollo of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 260
delphi, thearios, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 145
delphi, theatre	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 97, 125, 141
delphi, theopompus, and apollo of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 135, 165
delphi, theoria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 565, 620
delphi, theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 219, 220, 221, 222, 223
delphi, theseus, and	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 674
delphi, thessaly/thessalians, consultation at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119, 120, 121, 122
delphi, thilphousaios, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375, 376
delphi, third sacred war	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 249, 250
delphi, thourios, apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375, 376
delphi, thyia, goddess of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 60, 62
delphi, timesitheus of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 85, 88
delphi, timon of	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 210 Mikalson (2003), Herodotus and Religion in the Persian Wars, 53
delphi, tourists	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 383
delphi, tragedies set in apollo pythios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 176, 177
delphi, treasure house of the corinthians at	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101
delphi, treasury of corinthians	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 88
delphi, tripods and divination, at	Johnston (2008), Ancient Greek Divination, 40, 45, 50, 57, 58, 66, 67
delphi, truce	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 639
delphi, xenophon consults	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 12
delphi, zeus soter, in	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11
delphi, zeus, and apollo at	Johnston (2008), Ancient Greek Divination, 51, 56, 111
delphi, ναοποιοὶ περὶ τὸν πόλεμον	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
delphi/pythonic, pythia at	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 84
delphian, delphic, delphi	Bernabe et al. (2013), Redefining Dionysos, 2, 8, 47, 48, 60, 62, 63, 64, 65, 66, 68, 72, 73, 76, 84, 95, 102, 104, 107, 108, 109, 110, 111, 112, 113, 114, 115, 125, 155, 165, 167, 168, 175, 207, 275, 277, 290, 291, 292, 313, 402, 403, 409, 410, 412, 426, 473
delphians, dedications at delphi, and	Mikalson (2003), Herodotus and Religion in the Persian Wars, 34, 35, 84, 98, 99, 102, 103, 109, 110, 115, 116, 117, 123, 161, 162, 205, 210
delphians, temple of apollo, delphi, and	Mikalson (2003), Herodotus and Religion in the Persian Wars, 16, 34, 55, 117
delphis	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 22, 91 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180

List of validated texts:

154 validated results for "delphi"

1. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Delphi

Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 207; Levison (2009), Filled with the Spirit, 211, 251, 309, 310, 311, 312, 313, 387, 424; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 23

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’' ' None

2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Delphi

Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 26; Levison (2009), Filled with the Spirit, 158

3. Hesiod, Works And Days, 124, 126, 336 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo of Delphi on, approving cult decisions • Delphi • Delphi, • Delphi, Delphian, Delphic • Delphis

Found in books: Bernabe et al. (2013), Redefining Dionysos, 108; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 168; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 60

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124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα¹²⁶ πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ³³⁶ κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν ' None

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124 By sleep. Life-giving earth, of its own right,¹²⁶ They lived, with countless flocks of sheep, at ease ³³⁶ Should not be seized – god-sent, it’s better far. ' None

4. Hesiod, Theogony, 81-87, 497-500, 526, 825-826 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo, Centauromachy at Delphi and • Apollo, of Delphi • Apollo, temple at Delphi • Delphi • Delphi, Centauromachy at • Delphi, in myth • Orestes, and Delphi • Zeus, and Apollo at Delphi • oracle(s), of Delphi

Found in books: Edmunds (2021), Greek Myth, 82; Gaifman (2012), Aniconism in Greek Antiquity, 59, 60, 307; Johnston (2008), Ancient Greek Divination, 111; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 61; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 88; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 73, 149; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 27

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81 ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο ⁸² γεινόμενόν τε ἴδωσι διοτρεφέων βασιλήων, ⁸³ τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, ⁸⁴ τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ ⁸⁵ πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας ⁸⁶ ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων ⁸⁷ αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν· ⁴⁹⁷ πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν·'⁴⁹⁸ τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης ⁴⁹⁹ Πυθοῖ ἐν ἠγαθέῃ γυάλοις ὕπο Παρνησοῖο ⁵⁰⁰ σῆμʼ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσιν. ⁵²⁶ τὸν μὲν ἄρʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱὸς ⁸²⁵ ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, ⁸²⁶ γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων ' None

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81 In heaven, once Cronus he’d subjugated ⁸² As to the immortals he disseminated ⁸³ Their rights. Lord Zeus begat this company ⁸⁴ of Muses, Thalia, Melpomene, ⁸⁵ Clio, Euterpe and Terpsichory, ⁸⁶ And Polyhymnia, Calliope, ⁸⁷ Urania, Erato: but the best ⁴⁹⁷ Ennobling his parents. She aids, too,'⁴⁹⁸ The horsemen she espouses and those who ⁴⁹⁹ Are forced to ply the grey and stormy sea ⁵⁰⁰ And prey to Poseidon and Queen Hecate, ⁵²⁶ Rhea was filled with endless grief, and she, ⁸²⁵ Or climbing back to Heaven. Day peacefully ⁸²⁶ Roams through the earth and the broad backs of the sea, ' None

5. Homer, Iliad, 1.46, 1.50-1.52, 1.61, 1.70, 1.528-1.530, 2.28-2.29, 2.52, 2.484-2.486, 2.546-2.552, 2.561-2.562, 2.653-2.670, 2.683-2.684, 2.731, 2.734-2.737, 2.750-2.755, 3.245-3.301, 6.297-6.311, 9.404-9.405, 9.454-9.456, 16.233-16.234, 19.250-19.268, 20.4-20.5, 22.358-22.360, 23.74, 24.478-24.479 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aetolia, influence at Delphi • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), and colonization • Apollo Pythios (Delphi), reconfiguration of myths and rituals in song • Apollo, of Delphi • Apollo, temple at Delphi • Delphi • Delphi, • Delphi, Delphian, Delphic • Delphi, Polygnotus’ paintings • Delphi, Pythian Apollo • Delphi, Siphnian Treasury frieze • Delphi, in myth • Delphi, oaths at • Delphi, oracle • Delphi, oracle of Apollo at • Delphis • Earth (Gaea), at Delphi • Orestes, and Delphi • Panhellenism, Delphi and • Siphnian Treasury frieze, Delphi • Theoxenia, Delphi • Theoxenia, Delphi, Aiginetans and • Theoxenia, Delphi, defining Hellenicity (Greekness) • oracle(s), of Delphi • oracle, at Delphi • oracle, oracular, oracle of Delphi • oracles, Delphi • oracles, Delphi, oracle of Apollo at • shares, sacrificial (Delphi), defining religious community at Theoxenia • tripods and divination, at Delphi

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 57; Bernabe et al. (2013), Redefining Dionysos, 402, 403; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 498; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193, 230; Edmunds (2021), Greek Myth, 82, 84; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 481; Gaifman (2012), Aniconism in Greek Antiquity, 59; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 97; Jenkyns (2013), God, Space, and City in the Roman Imagination, 242; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 67; Johnston (2008), Ancient Greek Divination, 57, 58; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 289; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 58, 60, 67; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 150; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 327; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 135, 171, 186, 196, 198, 209, 240; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 337; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 140, 142, 144, 169; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 149; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 67; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 139, 291; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 171; Wolfsdorf (2020), Early Greek Ethics, 556; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 161, 397

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1.46 ἔκλαγξαν δʼ ἄρʼ ὀϊστοὶ ἐπʼ ὤμων χωομένοιο, ^1.50 οὐρῆας μὲν πρῶτον ἐπῴχετο καὶ κύνας ἀργούς, ^1.51 αὐτὰρ ἔπειτʼ αὐτοῖσι βέλος ἐχεπευκὲς ἐφιεὶς ^1.52 βάλλʼ· αἰεὶ δὲ πυραὶ νεκύων καίοντο θαμειαί. ^1.61 εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς· ^1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ^1.528 ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· ^1.529 ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος ^1.530 κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον. ^2.28 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς ^2.29 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν ^2.52 οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· ^2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· ^2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, ^2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· ^2.546 οἳ δʼ ἄρʼ Ἀθήνας εἶχον ἐϋκτίμενον πτολίεθρον ^2.547 δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη ^2.548 θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα, ^2.549 κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ· ^2.550 ἔνθα δέ μιν ταύροισι καὶ ἀρνειοῖς ἱλάονται ^2.551 κοῦροι Ἀθηναίων περιτελλομένων ἐνιαυτῶν· ^2.552 τῶν αὖθʼ ἡγεμόνευʼ υἱὸς Πετεῶο Μενεσθεύς. ^2.561 Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον, ^2.562 οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν, ^2.653 Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε ^2.654 ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, ^2.655 οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες ^2.656 Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. ^2.657 τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, ^2.658 ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, ^2.659 τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος ^2.660 πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. ^2.661 Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, ^2.662 αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα ^2.663 ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· ^2.664 αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας ^2.665 βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι ^2.666 υἱέες υἱωνοί τε βίης Ἡρακληείης. ^2.667 αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· ^2.668 τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν ^2.669 ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, ^2.670 καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων. ^2.683 οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, ^2.684 Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί, ^2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε ^2.734 οἳ δʼ ἔχον Ὀρμένιον, οἵ τε κρήνην Ὑπέρειαν, ^2.735 οἵ τʼ ἔχον Ἀστέριον Τιτάνοιό τε λευκὰ κάρηνα, ^2.736 τῶν ἦρχʼ Εὐρύπυλος Εὐαίμονος ἀγλαὸς υἱός· ^2.737 τῷ δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο. ^2.750 οἳ περὶ Δωδώνην δυσχείμερον οἰκίʼ ἔθεντο, ^2.751 οἵ τʼ ἀμφʼ ἱμερτὸν Τιταρησσὸν ἔργα νέμοντο ^2.752 ὅς ῥʼ ἐς Πηνειὸν προΐει καλλίρροον ὕδωρ, ^2.753 οὐδʼ ὅ γε Πηνειῷ συμμίσγεται ἀργυροδίνῃ, ^2.754 ἀλλά τέ μιν καθύπερθεν ἐπιρρέει ἠΰτʼ ἔλαιον· ^2.755 ὅρκου γὰρ δεινοῦ Στυγὸς ὕδατός ἐστιν ἀπορρώξ. ^3.245 κήρυκες δʼ ἀνὰ ἄστυ θεῶν φέρον ὅρκια πιστὰ ^3.246 ἄρνε δύω καὶ οἶνον ἐΰφρονα καρπὸν ἀρούρης ^3.247 ἀσκῷ ἐν αἰγείῳ· φέρε δὲ κρητῆρα φαεινὸν ^3.248 κῆρυξ Ἰδαῖος ἠδὲ χρύσεια κύπελλα· ^3.249 ὄτρυνεν δὲ γέροντα παριστάμενος ἐπέεσσιν· ^3.250 ὄρσεο Λαομεδοντιάδη, καλέουσιν ἄριστοι ^3.251 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων ^3.252 ἐς πεδίον καταβῆναι ἵνʼ ὅρκια πιστὰ τάμητε· ^3.253 αὐτὰρ Ἀλέξανδρος καὶ ἀρηΐφιλος Μενέλαος ^3.254 μακρῇς ἐγχείῃσι μαχήσοντʼ ἀμφὶ γυναικί· ^3.255 τῷ δέ κε νικήσαντι γυνὴ καὶ κτήμαθʼ ἕποιτο· ^3.256 οἳ δʼ ἄλλοι φιλότητα καὶ ὅρκια πιστὰ ταμόντες ^3.257 ναίοιμεν Τροίην ἐριβώλακα, τοὶ δὲ νέονται ^3.258 Ἄργος ἐς ἱππόβοτον καὶ Ἀχαιΐδα καλλιγύναικα. ^3.259 ὣς φάτο ῥίγησεν δʼ ὃ γέρων, ἐκέλευσε δʼ ἑταίρους ^3.260 ἵππους ζευγνύμεναι· τοὶ δʼ ὀτραλέως ἐπίθοντο. ^3.261 ἂν δʼ ἄρʼ ἔβη Πρίαμος, κατὰ δʼ ἡνία τεῖνεν ὀπίσσω· ^3.262 πὰρ δέ οἱ Ἀντήνωρ περικαλλέα βήσετο δίφρον· ^3.263 τὼ δὲ διὰ Σκαιῶν πεδίον δʼ ἔχον ὠκέας ἵππους. ^3.264 ἀλλʼ ὅτε δή ῥʼ ἵκοντο μετὰ Τρῶας καὶ Ἀχαιούς, ^3.265 ἐξ ἵππων ἀποβάντες ἐπὶ χθόνα πουλυβότειραν ^3.266 ἐς μέσσον Τρώων καὶ Ἀχαιῶν ἐστιχόωντο. ^3.267 ὄρνυτο δʼ αὐτίκʼ ἔπειτα ἄναξ ἀνδρῶν Ἀγαμέμνων, ^3.268 ἂν δʼ Ὀδυσεὺς πολύμητις· ἀτὰρ κήρυκες ἀγαυοὶ ^3.269 ὅρκια πιστὰ θεῶν σύναγον, κρητῆρι δὲ οἶνον ^3.270 μίσγον, ἀτὰρ βασιλεῦσιν ὕδωρ ἐπὶ χεῖρας ἔχευαν. ^3.271 Ἀτρεΐδης δὲ ἐρυσσάμενος χείρεσσι μάχαιραν, ^3.272 ἥ οἱ πὰρ ξίφεος μέγα κουλεόν αἰὲν ἄωρτο, ^3.273 ἀρνῶν ἐκ κεφαλέων τάμνε τρίχας· αὐτὰρ ἔπειτα ^3.274 κήρυκες Τρώων καὶ Ἀχαιῶν νεῖμαν ἀρίστοις. ^3.275 τοῖσιν δʼ Ἀτρεΐδης μεγάλʼ εὔχετο χεῖρας ἀνασχών· ^3.276 Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε, ^3.277 Ἠέλιός θʼ, ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις, ^3.278 καὶ ποταμοὶ καὶ γαῖα, καὶ οἳ ὑπένερθε καμόντας ^3.279 ἀνθρώπους τίνυσθον ὅτις κʼ ἐπίορκον ὀμόσσῃ, ^3.280 ὑμεῖς μάρτυροι ἔστε, φυλάσσετε δʼ ὅρκια πιστά· ^3.281 εἰ μέν κεν Μενέλαον Ἀλέξανδρος καταπέφνῃ ^3.282 αὐτὸς ἔπειθʼ Ἑλένην ἐχέτω καὶ κτήματα πάντα, ^3.283 ἡμεῖς δʼ ἐν νήεσσι νεώμεθα ποντοπόροισιν· ^3.284 εἰ δέ κʼ Ἀλέξανδρον κτείνῃ ξανθὸς Μενέλαος, ^3.285 Τρῶας ἔπειθʼ Ἑλένην καὶ κτήματα πάντʼ ἀποδοῦναι, ^3.286 τιμὴν δʼ Ἀργείοις ἀποτινέμεν ἥν τινʼ ἔοικεν, ^3.287 ἥ τε καὶ ἐσσομένοισι μετʼ ἀνθρώποισι πέληται. ^3.288 εἰ δʼ ἂν ἐμοὶ τιμὴν Πρίαμος Πριάμοιό τε παῖδες ^3.289 τίνειν οὐκ ἐθέλωσιν Ἀλεξάνδροιο πεσόντος, ^3.290 αὐτὰρ ἐγὼ καὶ ἔπειτα μαχήσομαι εἵνεκα ποινῆς ^3.291 αὖθι μένων, ἧός κε τέλος πολέμοιο κιχείω. ^3.292 ἦ, καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέϊ χαλκῷ· ^3.293 καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας ^3.294 θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός. ^3.295 οἶνον δʼ ἐκ κρητῆρος ἀφυσσόμενοι δεπάεσσιν ^3.296 ἔκχεον, ἠδʼ εὔχοντο θεοῖς αἰειγενέτῃσιν. ^3.297 ὧδε δέ τις εἴπεσκεν Ἀχαιῶν τε Τρώων τε· ^3.298 Ζεῦ κύδιστε μέγιστε καὶ ἀθάνατοι θεοὶ ἄλλοι ^3.299 ὁππότεροι πρότεροι ὑπὲρ ὅρκια πημήνειαν ^3.300 ὧδέ σφʼ ἐγκέφαλος χαμάδις ῥέοι ὡς ὅδε οἶνος ^3.301 αὐτῶν καὶ τεκέων, ἄλοχοι δʼ ἄλλοισι δαμεῖεν. ^6.297 αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, ^6.298 τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος ^6.299 Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· ^6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. ^6.301 αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· ^6.302 ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος ^6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, ^6.304 εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· ^6.305 πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων ^6.306 ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν ^6.307 πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, ^6.308 ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ ^6.309 ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς ^6.310 ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. ^6.311 ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη. ^9.404 οὐδʼ ὅσα λάϊνος οὐδὸς ἀφήτορος ἐντὸς ἐέργει ^9.405 Φοίβου Ἀπόλλωνος Πυθοῖ ἔνι πετρηέσσῃ. ^9.454 πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, ^9.455 μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν ^9.456 ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς ^16.233 Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων ^16.234 Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ ^19.250 ἵστατο· Ταλθύβιος δὲ θεῷ ἐναλίγκιος αὐδὴν ^19.251 κάπρον ἔχων ἐν χερσὶ παρίστατο ποιμένι λαῶν. ^19.253 ἥ οἱ πὰρ ξίφεος μέγα κουλεὸν αἰὲν ἄωρτο, ^19.254 κάπρου ἀπὸ τρίχας ἀρξάμενος Διὶ χεῖρας ἀνασχὼν ^19.255 εὔχετο· τοὶ δʼ ἄρα πάντες ἐπʼ αὐτόφιν εἵατο σιγῇ ^19.256 Ἀργεῖοι κατὰ μοῖραν ἀκούοντες βασιλῆος. ^19.257 εὐξάμενος δʼ ἄρα εἶπεν ἰδὼν εἰς οὐρανὸν εὐρύν· ^19.258 ἴστω νῦν Ζεὺς πρῶτα θεῶν ὕπατος καὶ ἄριστος ^19.259 Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν ^19.260 ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ, ^19.261 μὴ μὲν ἐγὼ κούρῃ Βρισηΐδι χεῖρʼ ἐπένεικα, ^19.262 οὔτʼ εὐνῆς πρόφασιν κεχρημένος οὔτέ τευ ἄλλου. ^19.263 ἀλλʼ ἔμενʼ ἀπροτίμαστος ἐνὶ κλισίῃσιν ἐμῇσιν. ^19.264 εἰ δέ τι τῶνδʼ ἐπίορκον ἐμοὶ θεοὶ ἄλγεα δοῖεν ^19.265 πολλὰ μάλʼ, ὅσσα διδοῦσιν ὅτίς σφʼ ἀλίτηται ὀμόσσας. ^19.266 ἦ, καὶ ἀπὸ στόμαχον κάπρου τάμε νηλέϊ χαλκῷ. ^19.267 τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα ^19.268 ῥῖψʼ ἐπιδινήσας βόσιν ἰχθύσιν· αὐτὰρ Ἀχιλλεὺς ^20.4 Ζεὺς δὲ Θέμιστα κέλευσε θεοὺς ἀγορὴν δὲ καλέσσαι ^22.358 φράζεο νῦν, μή τοί τι θεῶν μήνιμα γένωμαι ^22.359 ἤματι τῷ ὅτε κέν σε Πάρις καὶ Φοῖβος Ἀπόλλων ^22.360 ἐσθλὸν ἐόντʼ ὀλέσωσιν ἐνὶ Σκαιῇσι πύλῃσιν. ^23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. ^24.478 χερσὶν Ἀχιλλῆος λάβε γούνατα καὶ κύσε χεῖρας ^24.479 δεινὰς ἀνδροφόνους, αἵ οἱ πολέας κτάνον υἷας.' 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1.46 The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs, ^1.50 but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, ^1.61 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ^1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. ' "^1.528 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "^1.529 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " '^1.530 / ^2.28 to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. ^2.52 but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. ^2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— ^2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths ^2.546 /And with him there followed forty black ships. ^2.549 And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary, ^2.550 and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. ^2.561 and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. ^2.653 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. ^2.654 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, ^2.655 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ^2.659 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ' "^2.660 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " "^2.664 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " '^2.665 went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; ^2.670 and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. ^2.683 And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— ^2.731 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. ^2.734 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. And they that held Ormenius and the fountain Hypereia, ^2.735 and that held Asterium and the white crests of Titanus, these were led by Eurypylus, the glorious son of Euaemon. And with him there followed forty black ships.And they that held Argissa, and dwelt in Gyrtone, Orthe, and Elone, and the white city of Oloösson, ^2.750 that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; ^2.755 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. ' "^3.245 Meanwhile the heralds were bearing through the city the offerings for the holy oaths of the gods, two lambs and, in a goat-skin bottle, wine that maketh glad the heart, the fruit of the earth. And the herald Idaeus bare a shining bowl and golden cups; and he came to the old king's side and roused him, saying: " "^3.250 Rise, thou son of Laomedon, the chieftains of the horse-taming Trojans, and of the brazen-coated Achaeans, summon thee to go down into the plain, that ye may swear oaths of faith with sacrifice. But Alexander and Menelaus, dear to Ares, will do battle with long spears for the woman's sake; " "^3.254 Rise, thou son of Laomedon, the chieftains of the horse-taming Trojans, and of the brazen-coated Achaeans, summon thee to go down into the plain, that ye may swear oaths of faith with sacrifice. But Alexander and Menelaus, dear to Ares, will do battle with long spears for the woman's sake; " '^3.255 and whichsoever of the twain shall conquer, him let woman and treasure follow; and we others, swearing friendship and oaths of faith with sacrifice, should then dwell in deep-soiled Troy, but they will depart to Argos, pastureland of horses, and Achaea, the land of fair women. So spake he, and the old man shuddered, yet bade his companions ^3.260 yoke the horses; and they speedily obeyed. Then Priam mounted and drew back the reins, and by his side Antenor mounted the beauteous car; and the twain drave the swift horses through the Scaean gates to the plain. ^3.264 yoke the horses; and they speedily obeyed. Then Priam mounted and drew back the reins, and by his side Antenor mounted the beauteous car; and the twain drave the swift horses through the Scaean gates to the plain. But when they were now come to the Trojans and Achaeans, ^3.265 they stepped forth from the chariot upon the bounteous earth, and went into the midst of the Trojans and Achaeans. Straightway then rose up Agamemnon, king of men, and Odysseus of many wiles, and the lordly heralds brought together the offerings for the holy oaths of the gods, and mixed the wine in the bowl, ^3.270 and poured water over the hands of the kings. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut hair from off the heads of the lambs; and the heralds portioned it out to the chieftans of the Trojans and Achaeans. ^3.275 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; ^3.280 be ye witnesses, and watch over the oaths of faith. If Alexander slay Menelaus, then let him keep Helen and all her treasure; and we will depart in our seafaring ships. But if so be fair-haired Menelaus shall slay Alexander, ^3.285 then let the Trojans give back Helen and all her treasure, and pay to the Argives in requital such recompense as beseemeth, even such as shall abide in the minds of men that are yet to be. Howbeit, if Priam and the sons of Priam be not minded to pay recompense unto me, when Alexander falleth, ^3.289 then let the Trojans give back Helen and all her treasure, and pay to the Argives in requital such recompense as beseemeth, even such as shall abide in the minds of men that are yet to be. Howbeit, if Priam and the sons of Priam be not minded to pay recompense unto me, when Alexander falleth, ' "^3.290 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " "^3.294 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " '^3.295 Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, ^3.299 Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, ' "^3.300 may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. " "^3.301 may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. " ^6.297 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. ^6.299 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; ^6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: ^6.305 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ^6.309 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ' "^6.310 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " "^6.311 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " ^9.404 and to have joy of the possessions that the old man Peleus won him. For in my eyes not of like worth with life is even all that wealth that men say Ilios possessed, the well-peopled citadel, of old in time of peace or ever the sons of the Achaeans came,—nay, nor all that the marble threshold of the Archer ^9.405 Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. ^9.454 whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes ^9.455 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind ^16.233 and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, ^16.234 and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, ' "^19.250 rose up, and Talthybius, whose voice was like a god's, took his stand by the side of the shepherd of the people, holding a boar in his hands. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut the firstling hairs from the boar, and lifting up his hands " "^19.254 rose up, and Talthybius, whose voice was like a god's, took his stand by the side of the shepherd of the people, holding a boar in his hands. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut the firstling hairs from the boar, and lifting up his hands " '^19.255 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ^19.259 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "^19.260 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " "^19.265 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: " "^19.268 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: " ^20.4 / ^20.4 So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the ^22.358 Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, ^22.360 valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: ^23.74 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ^24.478 waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. ^24.479 waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. ' ' None

6. Homeric Hymns, To Hermes, 13-16, 533-538, 556, 567-569 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Delphi • Zeus, and Apollo at Delphi

Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22; Johnston (2008), Ancient Greek Divination, 51, 111; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 52, 326

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533 You’re prized and trusted. I’ll give you to hold ⁵³⁴ A splendid staff of riches made of gold, ⁵³⁵ Three-branched, which will preserve you and fulfil ⁵³⁶ All words and actions, so they be not ill. ⁵³⁷ This do I know from Zeus. The prophecy, ⁵³⁸ However, noble, heaven-born progeny, ⁵⁵⁶ Pure, holy winged sisters whom you’ll see ⁵⁶⁷ About. I give you them. If you enquire ⁵⁶⁸ Strictly of them, you’ll gain your heart’s desire. ⁵⁶⁹ If you teach this to someone else, he’ll hear' ' None

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Delphi • Delphi, • Delphi, Polygnotus’ paintings • Delphi, oracle of • Delphis • Earth (Gaea), at Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, defining Hellenicity (Greekness) • shares, sacrificial (Delphi), defining religious community at Theoxenia • tripods and divination, at Delphi

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 498; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227; Edmunds (2021), Greek Myth, 85; Johnston (2008), Ancient Greek Divination, 57, 58; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 288, 289; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 327; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 52; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48, 337; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 169; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 72; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; Wolfsdorf (2020), Early Greek Ethics, 548

8. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Apollo Tegyraios • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), Thilphousaios • Apollo Pythios (Delphi), Thourios • Apollo, Centauromachy at Delphi and • Athena Pronaia, Delphi • Delphi • Delphi, Centauromachy at • Delphi, cult and rites at • Delphi, foundations laid by Apollo • Delphi, landscape of • Delphi, omphalos at • Delphi, oracle at • Delphi, oracle of • Delphi, oracle of Apollo at • Delphi, sanctuary of Apollo at • Gyges, and Delphi • Neoptolemos, death at and cult Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, defining Hellenicity (Greekness) • Zeus, and Apollo at Delphi • knife, sacrificial, Delphi • oracles, Delphi, oracle of Apollo at • primordial temples of Delphi • shares, sacrificial (Delphi), defining religious community at Theoxenia • shares, sacrificial (Delphi), in theoric context • shares, sacrificial (Delphi), problem at Delphi • tripods and divination, at Delphi

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 300; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 23, 28; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 116; Johnston (2008), Ancient Greek Divination, 51, 57; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 155, 191, 194, 196, 375, 376, 377; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 106, 107; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 52, 56, 64; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 191, 213; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 27, 139, 149, 154, 155; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 401

9. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Delphi

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 3; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 52, 56, 64

10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Delphi • Delphi, • Delphi, Oracle

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 51, 90, 178, 392, 394; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 120; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 77; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 37

11. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Delphi • Delphi,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 300, 751; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 211

12. Aeschylus, Agamemnon, 146, 1035-1071, 1080, 1198-1212, 1238, 1248 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi • Delphi, • Delphi, Delphian, Delphic • Delphi, oracle at • Delphi, oracle of Apollo at • Pythia at Delphi • Zeus, and Apollo at Delphi • oracles, Delphi, oracle of Apollo at • oracles, of Apollo in Delphi

Found in books: Bernabe et al. (2013), Redefining Dionysos, 47; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 196, 215; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 32; Johnston (2008), Ancient Greek Divination, 111; Levison (2009), Filled with the Spirit, 172; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 37; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 140; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374

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146
1035 εἴσω κομίζου καὶ σύ, Κασάνδραν λέγω,'¹⁰³⁶ ἐπεί σʼ ἔθηκε Ζεὺς ἀμηνίτως δόμοις ¹⁰³⁷ κοινωνὸν εἶναι χερνίβων, πολλῶν μέτα ¹⁰³⁸ δούλων σταθεῖσαν κτησίου βωμοῦ πέλας· ¹⁰³⁹ ἔκβαινʼ ἀπήνης τῆσδε, μηδʼ ὑπερφρόνει. ¹⁰⁴⁰ καὶ παῖδα γάρ τοί φασιν Ἀλκμήνης ποτὲ ¹⁰⁴¹ πραθέντα τλῆναι δουλίας μάζης τυχεῖν. ¹⁰⁴² εἰ δʼ οὖν ἀνάγκη τῆσδʼ ἐπιρρέποι τύχης, ¹⁰⁴³ ἀρχαιοπλούτων δεσποτῶν πολλὴ χάρις. ¹⁰⁴⁴ οἳ δʼ οὔποτʼ ἐλπίσαντες ἤμησαν καλῶς, ¹⁰⁴⁵ ὠμοί τε δούλοις πάντα καὶ παρὰ στάθμην. ¹⁰⁴⁶ ἔχεις παρʼ ἡμῶν οἷά περ νομίζεται. Χορός ¹⁰⁴⁷ σοί τοι λέγουσα παύεται σαφῆ λόγον. ¹⁰⁴⁸ ἐντός δʼ ἂν οὖσα μορσίμων ἀγρευμάτων ¹⁰⁴⁹ πείθοιʼ ἄν, εἰ πείθοιʼ· ἀπειθοίης δʼ ἴσως. Κλυταιμήστρα ¹⁰⁵⁰ ἀλλʼ εἴπερ ἐστι μὴ χελιδόνος δίκην ¹⁰⁵¹ ἀγνῶτα φωνὴν βάρβαρον κεκτημένη, ¹⁰⁵² ἔσω φρενῶν λέγουσα πείθω νιν λόγῳ. Χορός ¹⁰⁵³ ἕπου. τὰ λῷστα τῶν παρεστώτων λέγει. ¹⁰⁵⁴ πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα ¹⁰⁵⁵ οὔτοι θυραίᾳ τῇδʼ ἐμοὶ σχολὴ πάρα ¹⁰⁵⁶ τρίβειν· τὰ μὲν γὰρ ἑστίας μεσομφάλου ¹⁰⁵⁷ ἕστηκεν ἤδη μῆλα πρὸς σφαγὰς πάρος, ¹⁰⁵⁸ ὡς οὔποτʼ ἐλπίσασι τήνδʼ ἕξειν χάριν. ¹⁰⁵⁹ σὺ δʼ εἴ τι δράσεις τῶνδε, μὴ σχολὴν τίθει. ¹⁰⁶⁰ εἰ δʼ ἀξυνήμων οὖσα μὴ δέχῃ λόγον, ¹⁰⁶¹ σὺ δʼ ἀντὶ φωνῆς φράζε καρβάνῳ χερί. Χορός ¹⁰⁶² ἑρμηνέως ἔοικεν ἡ ξένη τοροῦ ¹⁰⁶³ δεῖσθαι· τρόπος δὲ θηρὸς ὡς νεαιρέτου. Κλυταιμήστρα ¹⁰⁶⁴ ἦ μαίνεταί γε καὶ κακῶν κλύει φρενῶν, ¹⁰⁶⁵ ἥτις λιποῦσα μὲν πόλιν νεαίρετον ¹⁰⁶⁶ ἥκει, χαλινὸν δʼ οὐκ ἐπίσταται φέρειν, ¹⁰⁶⁷ πρὶν αἱματηρὸν ἐξαφρίζεσθαι μένος. ¹⁰⁶⁸ οὐ μὴν πλέω ῥίψασʼ ἀτιμασθήσομαι. Χορός ¹⁰⁶⁹ ἐγὼ δʼ, ἐποικτίρω γάρ, οὐ θυμώσομαι. ¹⁰⁷⁰ ἴθʼ, ὦ τάλαινα, τόνδʼ ἐρημώσασʼ ὄχον, ¹⁰⁷¹ εἴκουσʼ ἀνάγκῃ τῇδε καίνισον ζυγόν. Κασάνδρα ¹⁰⁸⁰ Ἄπολλον Ἄπολλον ¹¹⁹⁸ καὶ πῶς ἂν ὅρκος, πῆγμα γενναίως παγέν, ¹¹⁹⁹ παιώνιον γένοιτο; θαυμάζω δέ σου, ¹²⁰⁰ πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν ¹²⁰¹ κυρεῖν λέγουσαν, ὥσπερ εἰ παρεστάτεις. Κασάνδρα ¹²⁰² μάντις μʼ Ἀπόλλων τῷδʼ ἐπέστησεν τέλει. Χορός ¹²⁰³ προτοῦ μὲν αἰδὼς ἦν ἐμοὶ λέγειν τάδε. Χορός ¹²⁰⁴ μῶν καὶ θεός περ ἱμέρῳ πεπληγμένος; Κασάνδρα ¹²⁰⁵ ἁβρύνεται γὰρ πᾶς τις εὖ πράσσων πλέον. Κασάνδρα ¹²⁰⁶ ἀλλʼ ἦν παλαιστὴς κάρτʼ ἐμοὶ πνέων χάριν. Χορός ¹²⁰⁷ ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα ¹²⁰⁸ ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός ¹²⁰⁹ ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα ¹²¹⁰ ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός ¹²¹¹ πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα ¹²¹² ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός ¹²³⁸ δοκεῖ δὲ χαίρειν νοστίμῳ σωτηρίᾳ. ¹²⁴⁸ ἀλλʼ οὔτι παιὼν τῷδʼ ἐπιστατεῖ λόγῳ. Χορός ' None

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146
1035 Take thyself in, thou too — I say, Kassandra! '¹⁰³⁶ Since Zeus — not angrily—in household placed thee ¹⁰³⁷ Partaker of hand-sprinklings, with the many ¹⁰³⁸ Slaves stationed, his the Owner’s altar close to. ¹⁰³⁹ Descend from out this car, nor be high-minded ¹⁰⁴⁰ And truly they do say Alkmené’s child once ¹⁰⁴¹ Bore being sold, slaves’ barley-bread his living. ¹⁰⁴² If, then, necessity of this lot o’erbalance, ¹⁰⁴³ Much is the favour of old-wealthy masters: ¹⁰⁴⁴ For those who, never hoping, made fine harvest ¹⁰⁴⁵ Are harsh to slaves in all things, beyond measure. ¹⁰⁴⁶ Thou hast — with us — such usage as law warrants. CHOROS. ¹⁰⁴⁷ To thee it was, she paused plain speech from speaking. ¹⁰⁴⁸ Being inside the fatal nets — obeying, ¹⁰⁴⁹ Thou mayst obey: but thou mayst disobey too! KLUTAIMNESTRA. ¹⁰⁵⁰ Why, if she is not, in the swallow’s fashion, ¹⁰⁵¹ Possessed of voice that’s unknown and barbaric, ¹⁰⁵² I, with speech — speaking in mind’s scope — persuade her. CHOROS. ¹⁰⁵³ Follow! The best — as things now stand — she speaks of. ¹⁰⁵⁴ Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA. ¹⁰⁵⁵ Well, with this thing at door, for me no leisure ¹⁰⁵⁶ To waste time: as concerns the hearth mid-navelled, ¹⁰⁵⁷ Already stand the sheep for fireside slaying ¹⁰⁵⁸ By those who never hoped to have such favour. ¹⁰⁵⁹ If thou, then, aught of this wilt do, delay not! ¹⁰⁶⁰ But if thou, being witless, tak’st no word in, ¹⁰⁶¹ Speak thou, instead of voice, with hand as CHOROS. ¹⁰⁶² She seems a plain interpreter in need of, ¹⁰⁶³ The stranger! and her way — a beast’s new-captured! KLUTAIMNESTRA. ¹⁰⁶⁴ Why, she is mad, sure, — hears her own bad senses, — ¹⁰⁶⁵ Who, while she comes, leaving a town new-captured, ¹⁰⁶⁶ Yet knows not how to bear the bit o’ the bridle ¹⁰⁶⁷ Before she has out-frothed her bloody fierceness. ¹⁰⁶⁸ Not I — throwing away more words — will shamed be! CHOROS. ¹⁰⁶⁹ But I, — for I compassionate, — will chafe not. ¹⁰⁷⁰ Come, O unhappy one, this car vacating, ¹⁰⁷¹ Yielding to this necessity, prove yoke’s use! KASSANDRA. ¹⁰⁸⁰ Apollon, Apollon, ¹¹⁹⁸ And how should oath, bond honourably binding, ¹¹⁹⁹ Become thy cure? No less I wonder at thee ¹²⁰⁰ — That thou, beyond sea reared, a strange-tongued city ¹²⁰¹ Shouldst hit in speaking, just as if thou stood’st by! KASSANDRA. ¹²⁰² Prophet Apollon put me in this office. CHOROS. ¹²⁰³ What, even though a god, with longing smitten? KASSANDRA. ¹²⁰⁴ At first, indeed, shame was to me to say this. CHOROS. ¹²⁰⁵ For, more relaxed grows everyone who fares well. KASSANDRA. ¹²⁰⁶ But he was athlete to me — huge grace breathing! CHOROS. ¹²⁰⁷ Well, to the work of children, went ye law’s way? KASSANDRA. ¹²⁰⁸ Having consented, I played false to Loxias. CHOROS. ¹²⁰⁹ Already when the wits inspired possessed of? KASSANDRA. ¹²¹⁰ Already townsmen all their woes I foretold. CHOROS. ¹²¹¹ How wast thou then unhurt by Loxias’ anger? KASSANDRA. ¹²¹² I no one aught persuaded, when I sinned thus. CHOROS. ¹²³⁸ She seems to joy at the back-bringing safety! ¹²⁴⁸ Nay, if the thing be near: but never be it! KASSANDRA. ' None

13. Aeschylus, Libation-Bearers, 505 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphis • oracles, of Apollo in Delphi

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 32; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180

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505 παῖδες γὰρ ἀνδρὶ κληδόνες σωτήριοι'' None

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505 For children are voices of salvation to a man, though he is dead; like corks, they buoy up the net, saving the flaxen cord from out of the deep. Hear! For your own sake we make this lament. By honoring this plea of ours you save yourself. Chorus '' None

14. Aeschylus, Prometheus Bound, 209-210 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi • Earth (Gaea), at Delphi • tripods and divination, at Delphi

Found in books: Johnston (2008), Ancient Greek Divination, 58; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

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209 ἀτιμάσαντες καρτεροῖς φρονήμασιν'²¹⁰ ᾤοντʼ ἀμοχθεὶ πρὸς βίαν τε δεσπόσειν· ' None

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209 the contrary end, that Zeus might never win mastery over the gods—it was then that I, although advising them for the best, was unable to persuade the Titans, children of Heaven and Earth; but they, disdaining counsels of craft, in the pride of their strength '²¹⁰ thought to gain the mastery without a struggle and by force. often my mother Themis, or Earth (though one form, she had many names), had foretold to me the way in which the future was fated to come to pass. That it was not by brute strength nor through violence, ' None

15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo journey from Delos to Delphi • Apollo of Delphi on, and Diogenes • Apollo, temple at Delphi • Croesus, and Delphi • Delphi • Delphi, Delphian, Delphic • Delphi, Polygnotus’ paintings • Delphi, Pythian Apollo • Delphi, omphalos at • Delphi, oracle • Delphi, oracle at • Delphi, oracle of • Delphi, oracle of Apollo • Earth (Gaea), at Delphi • Euripides, on Delphi • oracles, Delphi • sacrifices, and Apollo of Delphi • tripods and divination, at Delphi

Found in books: Bernabe et al. (2013), Redefining Dionysos, 47, 62, 64, 65, 291; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 212; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Edmunds (2021), Greek Myth, 167; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 116; Johnston (2008), Ancient Greek Divination, 57; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 66; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 100, 101, 124; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 148, 193, 337; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48; Parker (2005), Polytheism and Society at Athens, 86; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 176; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 116; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 558; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 166; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374; Wolfsdorf (2020), Early Greek Ethics, 556

16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi, oracle of • Oracle, Delphi

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 270; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 103

17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), competing claims to • Apollo Pythios (Delphi), cultic landscape of • Apollo Pythios (Delphi), eastern vs. western Plain • Delphi

Found in books: Edmunds (2021), Greek Myth, 22; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167, 275

18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi

Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 64; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 85

19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi • Delphi, landscape of • Delphi, sanctuary of Apollo at

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 3; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 155

20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi, • Panhellenism, Delphi and

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 408; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 209

21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Argeia • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), and colonization • Apollo Pythios (Delphi), early fifth-century transformation • Apollo Pythios (Delphi), reconfiguration of myths and rituals in song • Delphi • Heroes at Delphi • Neoptolemos, death at and cult Delphi • Neoptolemos, sack of Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Aiginetans and • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, aetiology • Theoxenia, Delphi, defining Hellenicity (Greekness) • shares, sacrificial (Delphi), defining religious community at Theoxenia

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 119, 183; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 161; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 36; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 178, 186, 193, 199, 200, 221, 222, 240

22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Argolid • Delphi • Delphi, Delphian, Delphic • Delphi, Pythian Apollo • Delphi, oracle • Delphi, speculation regarding early dream-oracle • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Aiginetans and • Theoxenia, Delphi, defining Hellenicity (Greekness) • Zeus, and Apollo at Delphi • oracles, Delphi • shares, sacrificial (Delphi), competed for • shares, sacrificial (Delphi), defining religious community at Theoxenia • shares, sacrificial (Delphi), in theoric context

Found in books: Bernabe et al. (2013), Redefining Dionysos, 114; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 112; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Johnston (2008), Ancient Greek Divination, 111; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 136, 141, 186, 189, 202, 207, 209; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 69; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 91; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 57; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 101; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101

23. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Apollo Tegyraios • Apollo Pythios (Delphi), Thilphousaios • Apollo Pythios (Delphi), Thourios • Delphi • Neoptolemos, death at and cult Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Aiginetans and • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, aetiology • Theoxenia, Delphi, celebrated for good crop (eueteria) • Theoxenia, Delphi, defining Hellenicity (Greekness) • temple, of Apollo at Delphi

Found in books: Edmunds (2021), Greek Myth, 84; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 76; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182, 185, 186, 193, 194, 376; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 91

24. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), Argeia • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), early fifth-century transformation • Apollo Pythios (Delphi), reconfiguration of myths and rituals in song • Apollo, of Delphi • Delphi • Delphi, and Alkmeonidai • Delphi, in myth • Neoptolemos, death at and cult Delphi • Oedipus at Colonus (Sophocles), and Delphi • Oedipus, and Delphi • Oresteia (Aeschylus), and Delphi • Orestes, and Delphi • Panhellenism, Delphi and • Pindar, and Delphi • Theoxenia, Delphi • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, defining Hellenicity (Greekness) • oracle(s), of Delphi

Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 223; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 215; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 489; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141, 142, 148; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 178, 194; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 142

25. Euripides, Bacchae, 1, 6, 66, 84, 87, 90-93, 101-104, 115, 120-134, 140, 157, 329 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, sacking of Delphi predicted in Bacchae • Delphi • Delphi, Delphian, Delphic • Delphi, Dionysus and • Delphi, oracle of Apollo at • oracles, Delphi, oracle of Apollo at

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35, 89, 91; Bernabe et al. (2013), Redefining Dionysos, 47, 167, 175; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319

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1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα⁶ ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας ^6
6 Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον,
84 Βρόμιον παῖδα θεὸν θεοῦ ⁸⁷ εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός ⁹⁰ πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ ⁹² ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· ^10
1 στεφάνωσέν τε δρακόντων ¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον
103 μαινάδες ἀμφιβάλλονται
104 πλοκάμοις. Χορός ^1
15 Βρόμιος ὅστις ἄγῃ θιάσουσ— ¹²⁰ ὦ θαλάμευμα Κουρήτων word split in text
12
1 ζάθεοί τε Κρήτας ¹²² Διογενέτορες ἔναυλοι, ¹²³ ἔνθα τρικόρυθες ἄντροις ¹²⁴ βυρσότονον κύκλωμα τόδε ¹²⁵ μοι Κορύβαντες ηὗρον· ^12
6 βακχείᾳ δʼ ἀνὰ συντόνῳ ¹²⁷ κέρασαν ἁδυβόᾳ Φρυγίων ¹²⁸ αὐλῶν πνεύματι ματρός τε Ῥέας ἐς ¹²⁹ χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· ¹³⁰ παρὰ δὲ μαινόμενοι Σάτυροι ^13
1 ματέρος ἐξανύσαντο θεᾶς, ¹³² ἐς δὲ χορεύματα ¹³³ συνῆψαν τριετηρίδων, ¹³⁴ αἷς χαίρει Διόνυσος. Χορός ¹⁴⁰ ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος, ¹⁵⁷ βαρυβρόμων ὑπὸ τυμπάνων, ³²⁹ τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος ' None

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1 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,⁶ I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. ^6
6 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , ⁸⁴ brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, ⁸⁷ from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru ⁹⁰ the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, ^10
1 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru ^1
15 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru ¹²⁰ O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, ¹²⁵ covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; ¹³⁰ nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru ¹⁴⁰ Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees. ¹⁵⁷ ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, ³²⁹ Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent. Kadmo ' None

26. Euripides, Electra, 171, 1254-1275 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), and colonization • Apollo Pythios (Delphi), reconfiguration of myths and rituals in song • Delphi

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 174, 240; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 81, 85, 88, 90, 126, 128, 134, 135, 136, 140, 141, 142, 144, 157, 160, 162, 169, 190, 204, 207, 213

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171 ἀγγέλλει δ' ὅτι νῦν τριταί-" "¹²⁵⁴ ἐλθὼν δ' ̓Αθήνας Παλλάδος σεμνὸν βρέτας"¹²⁵⁵ πρόσπτυξον: εἵρξει γάρ νιν ἐπτοημένας ¹²⁵⁶ δεινοῖς δράκουσιν ὥστε μὴ ψαύειν σέθεν,' "¹²⁵⁷ γοργῶφ' ὑπερτείνουσα σῷ κάρᾳ κύκλον." "¹²⁵⁸ ἔστιν δ' ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ" "¹²⁵⁹ ἕζοντ' ἐπὶ ψήφοισιν αἵματος πέρι," "¹²⁶⁰ ̔Αλιρρόθιον ὅτ' ἔκταν' ὠμόφρων ̓́Αρης," '¹²⁶¹ μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων,' "¹²⁶² πόντου κρέοντος παῖδ', ἵν' εὐσεβεστάτη" "¹²⁶³ ψῆφος βεβαία τ' ἐστὶν † ἔκ τε τοῦ † θεοῖς." '¹²⁶⁴ ἐνταῦθα καὶ σὲ δεῖ δραμεῖν φόνου πέρι.' "¹²⁶⁵ ἴσαι δέ ς' ἐκσῴζουσι μὴ θανεῖν δίκῃ" '¹²⁶⁶ ψῆφοι τεθεῖσαι: Λοξίας γὰρ αἰτίαν ¹²⁶⁷ ἐς αὑτὸν οἴσει, μητέρος χρήσας φόνον. ¹²⁶⁸ καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται,' "¹²⁶⁹ νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ' ἀεί." "¹²⁷⁰ δειναὶ μὲν οὖν θεαὶ τῷδ' ἄχει πεπληγμέναι" "¹²⁷¹ πάγον παρ' αὐτὸν χάσμα δύσονται χθονός," '¹²⁷² σεμνὸν βροτοῖσιν εὐσεβὲς χρηστήριον:' "¹²⁷³ σὲ δ' ̓Αρκάδων χρὴ πόλιν ἐπ' ̓Αλφειοῦ ῥοαῖς" '¹²⁷⁴ οἰκεῖν Λυκαίου πλησίον σηκώματος: ¹²⁷⁵ ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται.' "' None

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171 a mountain walker; he reports that the Argives are proclaiming a sacrifice for the third day from now, and that all maidens are to go to Hera’s temple. Electra ¹²⁵⁴ but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas;'¹²⁵⁵ for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, ¹²⁶⁰ when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. ¹²⁶⁴ You also must run your risk here, for murder. ¹²⁶⁵ An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. ¹²⁷⁰ Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; ¹²⁷⁵ and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , ' None

27. Euripides, Hecuba, 71 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi, speculation regarding early dream-oracle • tripods and divination, at Delphi

Found in books: Johnston (2008), Ancient Greek Divination, 57; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101

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71 μελανοπτερύγων μῆτερ ὀνείρων,'' None

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71 fearful visions of the night? O lady Earth, mother of dreams that fly on sable wings! I am seeking to avert the vision of the night, the sight of horror which I learned from my dream'' None

28. Euripides, Hippolytus, 1029 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi • Delphi, oaths at

Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 67; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20

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1029 ἄπολις ἄοικος, φυγὰς ἀλητεύων χθόνα,'' None

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1029 Now by Zeus, the god of oaths, and by the earth, whereon we stand, I swear to thee I never did lay hand upon thy wife nor would have wished to, or have harboured such a thought Slay me, ye gods! rob me of name and honour, from home and city cast me forth, a wandering exile o’er the earth!'' None

29. Euripides, Ion, 184, 191-218, 550-553, 714-718, 1167-1168, 1556-1559 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Ptoios, at Delphi • Apollo, sacking of Delphi predicted in Bacchae • Apollo, temple at Delphi • Delphi • Delphi, Delphian, Delphic • Delphi, temple of Apollo

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 85; Bernabe et al. (2013), Redefining Dionysos, 47, 48, 63, 110, 175, 291; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Edmunds (2021), Greek Myth, 167; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 269; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 250; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 32, 121, 122

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184 — οὐκ ἐν ταῖς ζαθέαις ̓Αθά- ¹⁹¹ Λερναῖον ὕδραν ἐναίρει ¹⁹² χρυσέαις ἅρπαις ὁ Διὸς παῖς:' "¹⁹³ φίλα, πρόσιδ' ὄσσοις." '¹⁹⁴ — ὁρῶ. καὶ πέλας ἄλλος αὐ- ¹⁹⁵ τοῦ πανὸν πυρίφλεκτον αἴ-' "¹⁹⁶ ρει τις — ἆρ' ὃς ἐμαῖσι μυ-" '¹⁹⁷ θεύεται παρὰ πήναις, ¹⁹⁸ ἀσπιστὰς ̓Ιόλαος, ὃς ¹⁹⁹ κοινοὺς αἰρόμενος πόνους ²⁰⁰ Δίῳ παιδὶ συναντλεῖ;' "²⁰¹ — καὶ μὰν τόνδ' ἄθρησον" '²⁰² πτεροῦντος ἔφεδρον ἵππου: ²⁰³ τὰν πῦρ πνέουσαν ἐναίρει ²⁰⁴ τρισώματον ἀλκάν. ²⁰⁵ — πάντᾳ τοι βλέφαρον διώ- ²⁰⁶ κω. σκέψαι κλόνον ἐν τείχες- ²⁰⁷ σι λαί̈νοισι Γιγάντων. ²⁰⁸ — ὦ φίλαι, ὧδε δερκόμεσθα.' "²⁰⁹ — λεύσσεις οὖν ἐπ' ̓Εγκελάδῳ" '²¹⁰ γοργωπὸν πάλλουσαν ἴτυν —' "²¹¹ — λεύσσω Παλλάδ', ἐμὰν θεόν." '²¹² — τί γάρ; κεραυνὸν ἀμφίπυρον ²¹³ ὄβριμον ἐν Διὸς ²¹⁴ ἑκηβόλοισι χερσίν; ²¹⁵ — ὁρῶ: τὸν δάϊον ²¹⁶ Μίμαντα πυρὶ καταιθαλοῖ. ²¹⁷ — καὶ Βρόμιος ἄλλον ἀπολέμοι- ²¹⁸ ἐναίρει Γᾶς τέκνων ὁ Βακχεύς. ⁵⁵⁰ Πυθίαν δ' ἦλθες πέτραν πρίν;" ⁵⁵⁰ τῷ χρόνῳ γε συντρέχει.' "⁵⁵¹ ἐς φανάς γε Βακχίου.' "⁵⁵¹ κᾆτα πῶς ἀφικόμεσθα δεῦρο — ⁵⁵² προξένων δ' ἔν του κατέσχες;" '⁵⁵² ταῦτ' ἀμηχανῶ." "⁵⁵³ διὰ μακρᾶς ἐλθὼν κελεύθου; ⁵⁵³ ὅς με Δελφίσιν κόραις . . . ⁷¹⁴ ἰὼ δειράδες Παρνασοῦ πέτρας' "⁷¹⁵ ἔχουσαι σκόπελον οὐράνιόν θ' ἕδραν," '⁷¹⁶ ἵνα Βάκχιος ἀμφιπύρους ἀνέχων πεύκας ⁷¹⁷ λαιψηρὰ πηδᾷ νυκτιπόλοις ἅμα σὺν Βάκχαις,' "¹¹⁶⁷ κῆρυξ ἀνεῖπε τὸν θέλοντ' ἐγχωρίων"¹¹⁶⁸ ἐς δαῖτα χωρεῖν. ὡς δ' ἐπληρώθη στέγη," "¹⁵⁵⁶ Παλλάς, δρόμῳ σπεύσας' ̓Απόλλωνος πάρα," '¹⁵⁵⁷ ὃς ἐς μὲν ὄψιν σφῷν μολεῖν οὐκ ἠξίου, ¹⁵⁵⁸ μὴ τῶν πάροιθε μέμψις ἐς μέσον μόλῃ, ¹⁵⁵⁹ ἡμᾶς δὲ πέμπει τοὺς λόγους ὑμῖν φράσαι: " None

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184 It is not in holy Athen ¹⁹¹ Just look at this! here is the son of Zeus killing with his scimitar of gold the watersnake of Lerna. Do look at him, my friend! (First) Choru ¹⁹⁴ Yes, I see. And close to him stands another ¹⁹⁵ with a blazing torch uplifted; who is he? Can this be the warrior Iolaus whose story is told on my broidery, who shares with ²⁰⁰ the son of Zeus his labours and helps him in the moil? (Third) Choru ²⁰¹ Oh! but look at this! a man mounted on a winged horse, killing a fire-breathing monster with three bodies. (First) Choru ²⁰⁵ I am turning my eyes in every direction. Behold the rout of the giants carved on these walls of stone. (Fourth) Choru ²⁰⁸ Yes, yes, good friends, I am looking. (Fifth) Choru ²¹⁰ Dost see her standing over Enceladus brandishing her shield with the Gorgon’s head? (Sixth) Choru ²¹¹ I see Pallas, my own goddess. (Seventh) Choru ²¹² Again, dost see the massy thunderbolt all aflame in the far-darting hands of Zeus? (Eighth) Choru ²¹⁵ I do; ’tis blasting with its flame Mimas, that deadly foe. (Ninth) Choru ²¹⁷ Bromius too, the god of revelry, is slaying another of the sons of Earth with his thyrsus of ivy, never meant for battle. (First) Choru ⁵⁵⁰ Didst thou in days gone by come to the Pythian rock? Xuthu ⁵⁵¹ Didst thou lodge with one of the public hosts? Xuthu ⁵⁵² Initiated thee? or what is it thou sayest? Xuthu ⁵⁵³ Wert thou sober, or in thy cups? Xuthu ⁷¹⁴ Ho! ye peaks of Parnassu ⁷¹⁵ that rear your rocky heads to heaven, where Bacchus with uplifted torch of blazing pine bounds nimbly amid his bacchanals, that range by night! Never to my city come this boy! ¹¹⁶⁷ votary; and in the midst of the banquet-hall he set goblets of gold, while a herald hasted and invited to the feast all citizens who would come. Then, when the tent was full, they decked themselves with garlands and took their fill'¹¹⁶⁸ votary; and in the midst of the banquet-hall he set goblets of gold, while a herald hasted and invited to the feast all citizens who would come. Then, when the tent was full, they decked themselves with garlands and took their fill ¹⁵⁵⁶ ’Tis I, Pallas, after whom your land is named, that am here, by Apollo sent in headlong haste; for he thought not fit to appear before you twain, lest his coming might provoke reproaches for the past; but me he sends to proclaim to you his words, ' None

30. Euripides, Medea, 663-758 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi • Delphi, fertility-related inquiries • Delphi, hair miracle • Delphi, oaths at • Delphi, oracle of Apollo

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 91; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 603; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20

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663 Μήδεια, χαῖρε: τοῦδε γὰρ προοίμιον'⁶⁶⁴ κάλλιον οὐδεὶς οἶδε προσφωνεῖν φίλους. ⁶⁶⁵ ὦ χαῖρε καὶ σύ, παῖ σοφοῦ Πανδίονος,' "⁶⁶⁶ Αἰγεῦ. πόθεν γῆς τῆσδ' ἐπιστρωφᾷ πέδον;" '⁶⁶⁷ Φοίβου παλαιὸν ἐκλιπὼν χρηστήριον.' "⁶⁶⁸ τί δ' ὀμφαλὸν γῆς θεσπιῳδὸν ἐστάλης;" "⁶⁶⁹ παίδων ἐρευνῶν σπέρμ' ὅπως γένοιτό μοι." "⁶⁷⁰ πρὸς θεῶν, ἄπαις γὰρ δεῦρ' ἀεὶ τείνεις βίον;" '⁶⁷¹ ἄπαιδές ἐσμεν δαίμονός τινος τύχῃ. ⁶⁷² δάμαρτος οὔσης ἢ λέχους ἄπειρος ὤν; ⁶⁷³ οὐκ ἐσμὲν εὐνῆς ἄζυγες γαμηλίου. ⁶⁷⁴ τί δῆτα Φοῖβος εἶπέ σοι παίδων πέρι;' "⁶⁷⁵ σοφώτερ' ἢ κατ' ἄνδρα συμβαλεῖν ἔπη." '⁶⁷⁶ θέμις μὲν ἡμᾶς χρησμὸν εἰδέναι θεοῦ;' "⁶⁷⁷ μάλιστ', ἐπεί τοι καὶ σοφῆς δεῖται φρενός." "⁶⁷⁸ τί δῆτ' ἔχρησε; λέξον, εἰ θέμις κλύειν." '⁶⁷⁹ ἀσκοῦ με τὸν προύχοντα μὴ λῦσαι πόδα...' "⁶⁸⁰ πρὶν ἂν τί δράσῃς ἢ τίν' ἐξίκῃ χθόνα;" '⁶⁸¹ πρὶν ἂν πατρῴαν αὖθις ἑστίαν μόλω.' "⁶⁸² σὺ δ' ὡς τί χρῄζων τήνδε ναυστολεῖς χθόνα;" '⁶⁸³ Πιτθεύς τις ἔστι, γῆς ἄναξ Τροζηνίας. ⁶⁸⁴ παῖς, ὡς λέγουσι, Πέλοπος, εὐσεβέστατος. ⁶⁸⁵ τούτῳ θεοῦ μάντευμα κοινῶσαι θέλω. ⁶⁸⁶ σοφὸς γὰρ ἁνὴρ καὶ τρίβων τὰ τοιάδε. ⁶⁸⁷ κἀμοί γε πάντων φίλτατος δορυξένων.' "⁶⁸⁸ ἀλλ' εὐτυχοίης καὶ τύχοις ὅσων ἐρᾷς." "⁶⁸⁹ τί γὰρ σὸν ὄμμα χρώς τε συντέτηχ' ὅδε;" '⁶⁹⁰ Αἰγεῦ, κάκιστός ἐστί μοι πάντων πόσις. ⁶⁹¹ τί φῄς; σαφῶς μοι σὰς φράσον δυσθυμίας.' "⁶⁹² ἀδικεῖ μ' ̓Ιάσων οὐδὲν ἐξ ἐμοῦ παθών." '⁶⁹³ τί χρῆμα δράσας; φράζε μοι σαφέστερον.' "⁶⁹⁴ γυναῖκ' ἐφ' ἡμῖν δεσπότιν δόμων ἔχει." "⁶⁹⁵ οὔ που τετόλμηκ' ἔργον αἴσχιστον τόδε;" "⁶⁹⁶ σάφ' ἴσθ': ἄτιμοι δ' ἐσμὲν οἱ πρὸ τοῦ φίλοι." '⁶⁹⁷ πότερον ἐρασθεὶς ἢ σὸν ἐχθαίρων λέχος;' "⁶⁹⁸ μέγαν γ' ἔρωτα: πιστὸς οὐκ ἔφυ φίλοις." '⁶⁹⁹ ἴτω νυν, εἴπερ, ὡς λέγεις, ἐστὶν κακός. ⁷⁰⁰ ἀνδρῶν τυράννων κῆδος ἠράσθη λαβεῖν.' "⁷⁰¹ δίδωσι δ' αὐτῷ τίς; πέραινέ μοι λόγον." '⁷⁰² Κρέων, ὃς ἄρχει τῆσδε γῆς Κορινθίας.' "⁷⁰³ συγγνωστὰ μέντἄρ' ἦν σε λυπεῖσθαι, γύναι." "⁷⁰⁴ ὄλωλα: καὶ πρός γ' ἐξελαύνομαι χθονός." "⁷⁰⁵ πρὸς τοῦ; τόδ' ἄλλο καινὸν αὖ λέγεις κακόν." "⁷⁰⁶ Κρέων μ' ἐλαύνει φυγάδα γῆς Κορινθίας." "⁷⁰⁷ ἐᾷ δ' ̓Ιάσων; οὐδὲ ταῦτ' ἐπῄνεσα." '⁷⁰⁸ λόγῳ μὲν οὐχί, καρτερεῖν δὲ βούλεται.' "⁷⁰⁹ ἀλλ' ἄντομαί σε τῆσδε πρὸς γενειάδος" '⁷¹⁰ γονάτων τε τῶν σῶν ἱκεσία τε γίγνομαι, ⁷¹¹ οἴκτιρον οἴκτιρόν με τὴν δυσδαίμονα' "⁷¹² καὶ μή μ' ἔρημον ἐκπεσοῦσαν εἰσίδῃς," '⁷¹³ δέξαι δὲ χώρᾳ καὶ δόμοις ἐφέστιον. ⁷¹⁴ οὕτως ἔρως σοὶ πρὸς θεῶν τελεσφόρος ⁷¹⁵ γένοιτο παίδων καὐτὸς ὄλβιος θάνοις.' "⁷¹⁶ εὕρημα δ' οὐκ οἶσθ' οἷον ηὕρηκας τόδε:" "⁷¹⁷ παύσω γέ ς' ὄντ' ἄπαιδα καὶ παίδων γονὰς" "⁷¹⁸ σπεῖραί σε θήσω: τοιάδ' οἶδα φάρμακα." '⁷¹⁹ πολλῶν ἕκατι τήνδε σοι δοῦναι χάριν, ⁷²⁰ γύναι, πρόθυμός εἰμι, πρῶτα μὲν θεῶν, ⁷²¹ ἔπειτα παίδων ὧν ἐπαγγέλλῃ γονάς: ⁷²² ἐς τοῦτο γὰρ δὴ φροῦδός εἰμι πᾶς ἐγώ.' "⁷²³ οὕτω δ' ἔχει μοι: σοῦ μὲν ἐλθούσης χθόνα," '⁷²⁴ πειράσομαί σου προξενεῖν δίκαιος ὤν. ⁷²⁵ τοσόνδε μέντοι σοι προσημαίνω, γύναι:' "⁷²⁶ ἐκ τῆσδε μὲν γῆς οὔ ς' ἄγειν βουλήσομαι," "⁷²⁷ αὐτὴ δ' ἐάνπερ εἰς ἐμοὺς ἔλθῃς δόμους," '⁷²⁸ μενεῖς ἄσυλος κοὔ σε μὴ μεθῶ τινι.' "⁷²⁹ ἐκ τῆσδε δ' αὐτὴ γῆς ἀπαλλάσσου πόδα:" '⁷³⁰ ἀναίτιος γὰρ καὶ ξένοις εἶναι θέλω.' "⁷³¹ ἔσται τάδ': ἀλλὰ πίστις εἰ γένοιτό μοι" "⁷³² τούτων, ἔχοιμ' ἂν πάντα πρὸς σέθεν καλῶς." '⁷³³ μῶν οὐ πέποιθας; ἢ τί σοι τὸ δυσχερές;' "⁷³⁴ πέποιθα: Πελίου δ' ἐχθρός ἐστί μοι δόμος" "⁷³⁵ Κρέων τε. τούτοις δ' ὁρκίοισι μὲν ζυγεὶς" "⁷³⁶ ἄγουσιν οὐ μεθεῖ' ἂν ἐκ γαίας ἐμέ:" '⁷³⁷ λόγοις δὲ συμβὰς καὶ θεῶν ἀνώμοτος' "⁷³⁸ φίλος γένοι' ἂν κἀπικηρυκεύμασιν" "⁷³⁹ τάχ' ἂν πίθοιο: τἀμὰ μὲν γὰρ ἀσθενῆ," "⁷⁴⁰ τοῖς δ' ὄλβος ἐστὶ καὶ δόμος τυραννικός." '⁷⁴¹ πολλὴν ἔδειξας ἐν λόγοις προμηθίαν:' "⁷⁴² ἀλλ', εἰ δοκεῖ σοι, δρᾶν τάδ' οὐκ ἀφίσταμαι." "⁷⁴³ ἐμοί τε γὰρ τάδ' ἐστὶν ἀσφαλέστερα," "⁷⁴⁴ σκῆψίν τιν' ἐχθροῖς σοῖς ἔχοντα δεικνύναι," "⁷⁴⁵ τὸ σόν τ' ἄραρε μᾶλλον: ἐξηγοῦ θεούς." "⁷⁴⁶ ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς" '⁷⁴⁷ τοὐμοῦ θεῶν τε συντιθεὶς ἅπαν γένος. ⁷⁴⁸ τί χρῆμα δράσειν ἢ τί μὴ δράσειν; λέγε.' "⁷⁴⁹ μήτ' αὐτὸς ἐκ γῆς σῆς ἔμ' ἐκβαλεῖν ποτε," "⁷⁵⁰ μήτ', ἄλλος ἤν τις τῶν ἐμῶν ἐχθρῶν ἄγειν" '⁷⁵¹ χρῄζῃ, μεθήσειν ζῶν ἑκουσίῳ τρόπῳ.' "⁷⁵² ὄμνυμι Γαῖαν ̔Ηλίου θ' ἁγνὸν σέλας" '⁷⁵³ θεούς τε πάντας ἐμμενεῖν ἅ σου κλύω.' "⁷⁵⁴ ἀρκεῖ: τί δ' ὅρκῳ τῷδε μὴ 'μμένων πάθοις;" '⁷⁵⁵ ἃ τοῖσι δυσσεβοῦσι γίγνεται βροτῶν. ⁷⁵⁶ χαίρων πορεύου: πάντα γὰρ καλῶς ἔχει.' "⁷⁵⁷ κἀγὼ πόλιν σὴν ὡς τάχιστ' ἀφίξομαι," "⁷⁵⁸ πράξας' ἃ μέλλω καὶ τυχοῦς' ἃ βούλομαι." '' None

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663 All hail, Medea! no man knoweth fairer prelude to the greeting of friends than this. Medea'⁶⁶⁴ All hail, Medea! no man knoweth fairer prelude to the greeting of friends than this. Medea ⁶⁶⁵ All hail to thee likewise, Aegeus, son of wise Pandion. Whence comest thou to this land? Aegeu ⁶⁶⁷ From Phoebus’ ancient oracle. Medea ⁶⁶⁸ What took thee on thy travels to the prophetic centre of the earth? Aegeu ⁶⁶⁹ The wish to ask how I might raise up seed unto myself. Medea ⁶⁷⁰ Pray tell me, hast thou till now dragged on a childless life? Aegeu ⁶⁷¹ I have no child owing to the visitation of some god. Medea ⁶⁷² Hast thou a wife, or hast thou never known the married state? Aegeu ⁶⁷³ I have a wife joined to me in wedlock’s bond. Medea ⁶⁷⁴ What said Phoebus to thee as to children? Aegeu ⁶⁷⁵ Words too subtle for man to comprehend. Medea ⁶⁷⁶ Surely I may learn the god’s answer? Aegeu ⁶⁷⁷ Most assuredly, for it is just thy subtle wit it needs. Medea ⁶⁷⁸ What said the god? speak, if I may hear it. Aegeu ⁶⁷⁹ He bade me not loose the wineskin’s pendent neck. i.e., enjoined strict chastity. Medea ⁶⁸⁰ Till when? what must thou do first, what country visit? Aegeu ⁶⁸¹ Till I to my native home return. Medea ⁶⁸² What object hast thou in sailing to this land? Aegeu ⁶⁸³ O’er Troezen’s realm is Pittheus king. Medea ⁶⁸⁴ Pelops’ son, a man devout they say. Aegeu ⁶⁸⁵ To him I fain would impart the oracle of the god. Medea ⁶⁸⁶ The man is shrewd and versed in such-like lore. Aegeu ⁶⁸⁷ Aye, and to me the dearest of all my warrior friends. Medea ⁶⁸⁸ Good luck to thee! success to all thy wishes! Aegeu ⁶⁸⁹ But why that downcast eye, that wasted cheek? Medea ⁶⁹⁰ O Aegeus, my husband has proved a monster of iniquity. Aegeu ⁶⁹¹ What meanest thou? explain to me clearly the cause of thy despondency. Medea ⁶⁹² Jason is wronging me though I have given him no cause. Aegeu ⁶⁹³ What hath he done? tell me more clearly. Medea ⁶⁹⁴ He is taking another wife to succeed me as mistress of his house. Aegeu ⁶⁹⁵ Can he have brought himself to such a dastard deed? Medea ⁶⁹⁶ Be assured thereof; I, whom he loved of yore, am in dishonour now. Aegeu ⁶⁹⁷ Hath he found a new love? or does he loathe thy bed? Medea ⁶⁹⁸ Much in love is he! A traitor to his friend is he become. Aegeu ⁶⁹⁹ Enough! if he is a villain as thou sayest. Medea ⁷⁰⁰ The alliance he is so much enamoured of is with a princess. Aegeu ⁷⁰¹ Who gives his daughter to him? go on, I pray. Medea ⁷⁰² Creon, who is lord of this land of Corinth. Aegeu ⁷⁰³ Lady, I can well pardon thy grief. Medea ⁷⁰⁴ I am undone, and more than that, am banished from the land. Aegeu ⁷⁰⁵ By whom? fresh woe this word of thine unfolds. Medea ⁷⁰⁶ Creon drives me forth in exile from Corinth. Aegeu ⁷⁰⁷ Doth Jason allow it? This too I blame him for. Medea ⁷⁰⁸ Not in words, but he will not stand out against it. Ο, I implore thee by this beard ⁷¹⁰ and by thy knees, in suppliant posture, pity, O pity my sorrows; do not see me cast forth forlorn, but receive me in thy country, to a seat within thy halls. So may thy wish by heaven’s grace be crowned with a full harvest ⁷¹⁵ of offspring, and may thy life close in happiness! Thou knowest not the rare good luck thou findest here, for I will make thy childlessness to cease and cause thee to beget fair issue; so potent are the spells I know. Aegeu ⁷¹⁹ Lady, on many grounds I am most fain to grant thee this thy boon, ⁷²⁰ first for the gods’ sake, next for the children whom thou dost promise I shall beget; for in respect of this I am completely lost. The Schol. gives two interpretations of φροῦδος , (1) I am ruined as far as begetting children goes. (2) I am entirely devoted to doing so. Neither is satisfactory owing to want of parallel passages. ’Tis thus with me; if e’er thou reach my land, I will attempt to champion thee as I am bound to do. ⁷²⁵ Only one warning I do give thee first, lady; I will not from this land bear thee away, yet if of thyself thou reach my halls, there shalt thou bide in safety and I will never yield thee up to any man. But from this land escape without my aid, ⁷³⁰ for I have no wish to incur the blame of my allies as well. i.e., as well as Jason. Medea ⁷³¹ It shall be even so; but wouldst thou pledge thy word to this, I should in all be well content with thee. Aegeu ⁷³³ Surely thou dost trust me? or is there aught that troubles thee? Medea ⁷³⁴ Thee I trust; but Pelias’ house and Creon are my foes. ⁷³⁵ Wherefore, if thou art bound by an oath, thou wilt not give To avoid the very doubtful form μεθεῖς = μεθείης some read μεθεῖ’ ἂν . me up to them when they come to drag me from the land, but, having entered into a compact and sworn Reading ἐνώμοτος . Hermann changes καὶ into μὴ . A simpler change, supported by a Schol., and one MS., would be to read ἀνωμοτος = whereas if thou only make a verbal compact, without oath, thou mightest be persuaded, etc. The whole passage is, as it stands, probably corrupt; numerous emendations have been proposed. If the above emendation be adopted, it will be necessary to alter οὐκ ἂν πίθοιο for which Munro proposed ὀκνῶν πίθοιο = and fearing their demands of surrender thou mightest yield. Wecklein, τάχ’ ἂν τίθοι σε (adopted by Nauck), is tempting. by heaven as well, thou wilt become my friend and disregard their overtures. Weak is any aid of mine, ⁷⁴⁰ whilst they have wealth and a princely house. Aegeu ⁷⁴¹ Lady, thy words show much foresight, so if this is thy will, I do not refuse. For I shall feel secure and safe if I have some pretext to offer to thy foes, ⁷⁴⁵ and thy case too the firmer stands. Now name thy gods. Medea ⁷⁴⁶ Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu ⁷⁴⁸ What shall I swear to do, from what refrain? tell me that. Medea ⁷⁴⁹ Swear that thou wilt never of thyself expel me from thy land, ⁷⁵⁰ nor, whilst life is thine, permit any other, one of my foes maybe, to hale me thence if so he will. Aegeu ⁷⁵² By earth I swear, by the sun-god’s holy beam and by all the host of heaven that I will stand fast to the terms, I hear thee make. Medea ⁷⁵⁴ ’Tis enough. If thou shouldst break this oath, what curse dost thou invoke upon thyself? Aegeu ⁷⁵⁵ Whate’er betides the impious. Medea ⁷⁵⁶ Go in peace; all is well, and I with what speed I may, will to thy city come, when I have wrought my purpose and obtained my wish. Choru ' None

31. Euripides, Orestes, 1643-1647, 1654 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Apollo Pythios (Delphi), and colonization • Delphi • Neoptolemos, death at and cult Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, defining Hellenicity (Greekness)

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 240; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95

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1643 τὰ μὲν καθ' ̔Ελένην ὧδ' ἔχει: σὲ δ' αὖ χρεών,"¹⁶⁴⁴ ̓Ορέστα, γαίας τῆσδ' ὑπερβαλόνθ' ὅρους" '¹⁶⁴⁵ Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. ¹⁶⁴⁶ κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον' "¹⁶⁴⁷ ̓Αζᾶσιν ̓Αρκάσιν τ' ̓Ορέστειον καλεῖν." "¹⁶⁵⁴ γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" "" None

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1643 So much for Helen; as for you, Orestes, you must cross the broders of this land'¹⁶⁴⁴ So much for Helen; as for you, Orestes, you must cross the broders of this land ¹⁶⁴⁵ and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; ¹⁶⁵⁴ the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; ' None

32. Euripides, Phoenician Women, 785 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Delphi, Delphian, Delphic • Delphi, Siphnian Treasury frieze • Siphnian Treasury frieze, Delphi

Found in books: Bernabe et al. (2013), Redefining Dionysos, 47; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292

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785 καὶ θανάτῳ κατέχῃ Βρομίου παράμουσος ἑορταῖς;'' None

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785 death, out of harmony with the festivals of Bromius? Not for young girls crowned in the lovely dance do you toss your curls, singing to the flute’s breath a song to charm the dancers’ feet; no, with warriors clad in armor you inspire the Argive army with a lust'' None

33. Euripides, Suppliant Women, 1187-1204 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, temple at Delphi • Delphi • Delphi, oaths at • Delphi, temple of Apollo

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20, 149

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1187 ἀλλ' ἀντὶ τῶν σῶν καὶ πόλεως μοχθημάτων"¹¹⁸⁸ πρῶτον λάβ' ὅρκον. τόνδε δ' ὀμνύναι χρεὼν" '¹¹⁸⁹ ̓́Αδραστον: οὗτος κύριος, τύραννος ὤν, ¹¹⁹⁰ πάσης ὑπὲρ γῆς Δαναϊδῶν ὁρκωμοτεῖν.' "¹¹⁹¹ ὁ δ' ὅρκος ἔσται, μήποτ' ̓Αργείους χθόνα" "¹¹⁹² ἐς τήνδ' ἐποίσειν πολέμιον παντευχίαν," "¹¹⁹³ ἄλλων τ' ἰόντων ἐμποδὼν θήσειν δόρυ." "¹¹⁹⁴ ἢν δ' ὅρκον ἐκλιπόντες ἔλθωσιν, πάλιν" "¹¹⁹⁵ κακῶς ὀλέσθαι πρόστρεπ' ̓Αργείων χθόνα." "¹¹⁹⁶ ἐν ᾧ δὲ τέμνειν σφάγια χρή ς', ἄκουέ μου." '¹¹⁹⁷ ἔστιν τρίπους σοι χαλκόπους ἔσω δόμων,' "¹¹⁹⁸ ὃν ̓Ιλίου ποτ' ἐξαναστήσας βάθρα" "¹¹⁹⁹ σπουδὴν ἐπ' ἄλλην ̔Ηρακλῆς ὁρμώμενος" "¹²⁰⁰ στῆσαί ς' ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν." '¹²⁰¹ ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν ¹²⁰² ἔγγραψον ὅρκους τρίποδος ἐν κοίλῳ κύτει, ¹²⁰³ κἄπειτα σῴζειν θεῷ δὸς ᾧ Δελφῶν μέλει,' "¹²⁰⁴ μνημεῖά θ' ὅρκων μαρτύρημά θ' ̔Ελλάδι." "" None

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1187 Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right'¹¹⁸⁸ Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right ¹¹⁹⁰ to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray ¹¹⁹⁵ that the land of Argos may be miserably destroyed. ¹¹⁹⁶ Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, ¹²⁰⁰ enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. ' None

34. Euripides, Trojan Women, 15-17 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pythios (Delphi) • Delphi • Neoptolemos, death at and cult Delphi • Neoptolemos, sack of Delphi • Panhellenism, Delphi and • Theoxenia, Delphi • Theoxenia, Delphi, Neoptolemos • Theoxenia, Delphi, defining Hellenicity (Greekness) • shares, sacrificial (Delphi), defining religious community at Theoxenia

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94

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15 ἔρημα δ' ἄλση καὶ θεῶν ἀνάκτορα"¹⁶ φόνῳ καταρρεῖ: πρὸς δὲ κρηπίδων βάθροις ¹⁷ πέπτωκε Πρίαμος Ζηνὸς ἑρκείου θανών.' "' None

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15 Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed,'¹⁶ Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed, ' None

35. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amphictyonic League, Delphi • Aphrodite, Pythios of Delphi • Apollo Clarios, Delphi • Apollo Ptoios, at Delphi • Apollo Pythios (Delphi), Apollo Tegyraios • Apollo Pythios (Delphi), Apollodorus • Apollo Pythios (Delphi), Apollonios of Rhodes • Apollo Pythios (Delphi), Apries • Apollo Pythios (Delphi), Arge (Hyperborean girl) • Apollo Pythios (Delphi), Argive Plain • Apollo Pythios (Delphi), Argolid • Apollo Pythios (Delphi), Dorianization • Apollo Pythios (Delphi), Thilphousaios • Apollo Pythios (Delphi), Thourios • Apollo Pythios (Delphi), and colonization • Apollo Pythios (Delphi), apoikiai to Karia and Lykia • Apollo Pythios (Delphi), competing claims to • Apollo Pythios (Delphi), cultic landscape of • Apollo Pythios (Delphi), early fifth-century transformation • Apollo Pythios (Delphi), eastern vs. western Plain • Apollo Pythios (Delphi), elites in • Apollo Pythios (Delphi), musical traditions of • Apollo Pythios (Delphi), reconfiguration of myths and rituals in song • Apollo of Delphi on, and Spartas laws • Apollo of Delphi on, and pollution • Apollo of Delphi on, determining elements of cult • Aristonice of Delphi • Athena Pronaia, Delphi • Athena, Pronaia of Delphi • Athenians, consultations of oracle at Delphi • Autonous, hero of Delphi • Cleomantis of Delphi • Croesus, and Delphi • Delphi • Delphi and Delphians • Delphi and Delphians, dedications at • Delphi and Delphians, temple of Apollo • Delphi, • Delphi, and Lykomidai • Delphi, truce • Delphi, Delphian, Delphic • Delphi, Oracle • Delphi, Pythian Apollo • Delphi, and Alkmeonidai • Delphi, and Alkmeonidai, control • Delphi, consultation by Athenians • Delphi, consultation by Kroisos • Delphi, consultation by Mnesiepes of Paros • Delphi, consultation by Teisamenos of Elis • Delphi, oracle • Delphi, oracle and Lycurgus • Delphi, oracle of • Delphi, oracle of Apollo at • Delphi, oracles from • Delphi, sanctuary and oracle at, • Delphi, simultaneous inquiries • Earth (Gaea), at Delphi • Festivals, Theophania of Delphi • Gyges, and Delphi • Heroes and heroines, of Delphi • Heroes at Delphi • Miracles, at Delphi • Neoptolemos, death at and cult Delphi • Oracle, Delphi • Panhellenism, Delphi and • Panionion, swapping Delos and Delphi for Kalaureia and Tainaron • Pausanias of Sparta, Delphi dedication and • Phylacus, hero of Delphi • Pythia of Delphi • Theoxenia, Delphi • Theoxenia, Delphi, Aiginetans and • Theoxenia, Delphi, defining Hellenicity (Greekness) • Thyia, goddess of Delphi • Timon of Delphi • Zeus, and Apollo at Delphi • oracle, at Delphi • oracle, of Apollon at Delphi • oracle, oracular, oracle of Delphi • oracles, Delphi • oracles, Delphi, oracle of Apollo at • oracles, of Apollo in Delphi • oracles, of Apollo of Delphi • primordial temples of Delphi • sortition (kleromancy), at Delphi • temple, of Apollo at Delphi • treasure house of the Corinthians at Delphi

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5.49 ἀπικνέεται δὲ ὦν ὁ Ἀρισταγόρης ὁ Μιλήτου τύραννος ἐς τὴν Σπάρτην Κλεομένεος ἔχοντος τὴν ἀρχήν· τῷ δὴ ἐς λόγους ἤιε, ὡς Λακεδαιμόνιοι λέγουσι, ἔχων χάλκεον πίνακα ἐν τῷ γῆς ἁπάσης περίοδος ἐνετέτμητο καὶ θάλασσά τε πᾶσα καὶ ποταμοὶ πάντες. ἀπικνεόμενος δὲ ἐς λόγους ὁ Ἀρισταγόρης ἔλεγε πρὸς αὐτὸν τάδε. “Κλεόμενες, σπουδὴν μὲν τὴν ἐμὴν μὴ θωμάσῃς τῆς ἐνθαῦτα ἀπίξιος· τὰ γὰρ κατήκοντα ἐστὶ τοιαῦτα· Ἰώνων παῖδας δούλους εἶναι ἀντʼ ἐλευθέρων ὄνειδος καὶ ἄλγος μέγιστον μὲν αὐτοῖσι ἡμῖν, ἔτι δὲ τῶν λοιπῶν ὑμῖν, ὅσῳ προέστατε τῆς Ἑλλάδος. νῦν ὦν πρὸς θεῶν τῶν Ἑλληνίων ῥύσασθε Ἴωνας ἐκ δουλοσύνης ἄνδρας ὁμαίμονας. εὐπετέως δὲ ὑμῖν ταῦτα οἷά τε χωρέειν ἐστί· οὔτε γὰρ οἱ βάρβαροι ἄλκιμοι εἰσί, ὑμεῖς τε τὰ ἐς τὸν πόλεμον ἐς τὰ μέγιστα ἀνήκετε ἀρετῆς πέρι, ἥ τε μάχη αὐτῶν ἐστὶ τοιήδε, τόξα καὶ αἰχμὴ βραχέα· ἀναξυρίδας δὲ ἔχοντες ἔρχονται ἐς τὰς μάχας καὶ κυρβασίας ἐπὶ τῇσι κεφαλῇσι. οὕτω εὐπετέες χειρωθῆναι εἰσί. ἔστι δὲ καὶ ἀγαθὰ τοῖσι τὴν ἤπειρον ἐκείνην νεμομένοισι ὅσα οὐδὲ τοῖσι συνάπασι ἄλλοισι, ἀπὸ χρυσοῦ ἀρξαμένοισι, ἄργυρος καὶ χαλκὸς καὶ ἐσθὴς ποικίλη καὶ ὑποζύγιά τε καὶ ἀνδράποδα· τὰ θυμῷ βουλόμενοι αὐτοὶ ἂν ἔχοιτε. κατοίκηνται δὲ ἀλλήλων ἐχόμενοι ὡς ἐγὼ φράσω, Ἰώνων μὲν τῶνδε οἵδε Λυδοί, οἰκέοντές τε χώρην ἀγαθὴν καὶ πολυαργυρώτατοι ἐόντες.” δεικνὺς δὲ ἔλεγε ταῦτα ἐς τῆς γῆς τὴν περίοδον, τὴν ἐφέρετο ἐν τῷ πίνακι ἐντετμημένην. “Λυδῶν δέ” ἔφη λέγων ὁ Ἀρισταγόρης “οἵδε ἔχονται Φρύγες οἱ πρὸς τὴν ἠῶ, πολυπροβατώτατοί τε ἐόντες πάντων τῶν ἐγὼ οἶδα καὶ πολυκαρπότατοι. Φρυγῶν δὲ ἔχονται Καππαδόκαι, τοὺς ἡμεῖς Συρίους καλέομεν. τούτοισι δὲ πρόσουροι Κίλικες, κατήκοντες ἐπὶ θάλασσαν τήνδε, ἐν τῇ ἥδε Κύπρος νῆσος κέεται· οἳ πεντακόσια τάλαντα βασιλέι τὸν ἐπέτειον φόρον ἐπιτελεῦσι. Κιλίκων δὲ τῶνδε ἔχονται Ἀρμένιοι οἵδε, καὶ οὗτοι ἐόντες πολυπρόβατοι, Ἀρμενίων δὲ Ματιηνοὶ χώρην τήνδε ἔχοντες. ἔχεται δὲ τούτων γῆ ἥδε Κισσίη, ἐν τῇ δὴ παρὰ ποταμὸν τόνδε Χοάσπην κείμενα ἐστὶ τὰ Σοῦσα ταῦτα, ἔνθα βασιλεύς τε μέγας δίαιταν ποιέεται, καὶ τῶν χρημάτων οἱ θησαυροὶ ἐνθαῦτα εἰσί· ἑλόντες δὲ ταύτην τὴν πόλιν θαρσέοντες ἤδη τῷ Διὶ πλούτου πέρι ἐρίζετε. ἀλλὰ περὶ μὲν χώρης ἄρα οὐ πολλῆς οὐδὲ οὕτω χρηστῆς καὶ οὔρων σμικρῶν χρεόν ἐστι ὑμέας μάχας ἀναβάλλεσθαι πρός τε Μεσσηνίους ἐόντας ἰσοπαλέας καὶ Ἀρκάδας τε καὶ Ἀργείους, τοῖσι οὔτε χρυσοῦ ἐχόμενον ἐστι οὐδὲν οὔτε ἀργύρου, τῶν πέρι καί τινα ἐνάγει προθυμίη μαχόμενον ἀποθνήσκειν· παρέχον δὲ τῆς Ἀσίης πάσης ἄρχειν εὐπετέως, ἄλλο τι αἱρήσεσθε;” Ἀρισταγόρης μὲν ταῦτα ἔλεξε, Κλεομένης δὲ ἀμείβετο τοῖσιδε. “ὦ ξεῖνε Μιλήσιε, ἀναβάλλομαί τοι ἐς τρίτην ἡμέρην ὑποκρινέεσθαι.”'^1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. ^1.2 οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι. ^1.3 δευτέρῃ δὲ λέγουσι γενεῇ μετὰ ταῦτα Ἀλέξανδρον τὸν Πριάμου, ἀκηκοότα ταῦτα, ἐθελῆσαί οἱ ἐκ τῆς Ἑλλάδος διʼ ἁρπαγῆς γενέσθαι γυναῖκα, ἐπιστάμενον πάντως ὅτι οὐ δώσει δίκας. οὐδὲ γὰρ ἐκείνους διδόναι. οὕτω δὴ ἁρπάσαντος αὐτοῦ Ἑλένην, τοῖσι Ἕλλησι δόξαι πρῶτὸν πέμψαντας ἀγγέλους ἀπαιτέειν τε Ἑλένην καὶ δίκας τῆς ἁρπαγῆς αἰτέειν. τοὺς δέ, προϊσχομένων ταῦτα, προφέρειν σφι Μηδείης τὴν ἁρπαγήν, ὡς οὐ δόντες αὐτοὶ δίκας οὐδὲ ἐκδόντες ἀπαιτεόντων βουλοίατό σφι παρʼ ἄλλων δίκας γίνεσθαι. ^1.4 μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι. ^1.5 οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως. ^1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1 ^1.13 ἔσχε δὲ τὴν βασιληίην καὶ ἐκρατύνθη ἐκ τοῦ ἐν Δελφοῖσι χρηστηρίου. ὡς γὰρ δὴ οἱ Λυδοὶ δεινόν ἐποιεῦντο τὸ Κανδαύλεω πάθος καὶ ἐν ὅπλοισι ἦσαν, συνέβησαν ἐς τὠυτὸ οἳ τε τοῦ Γύγεω στασιῶται καί οἱ λοιποὶ Λυδοί, ἤν μὲν τὸ χρηστήριον ἀνέλῃ μιν βασιλέα εἶναι Λυδῶν, τόν δὲ βασιλεύειν, ἤν δὲ μή, ἀποδοῦναι ὀπίσω ἐς Ἡρακλείδας τὴν ἀρχήν. ἀνεῖλέ τε δὴ τὸ χρηστήριον καὶ ἐβασίλευσε οὕτω Γύγης. τοσόνδε μέντοι εἶπε ἡ Πυθίη, ὡς Ἡρακλείδῃσι τίσις ἥξει ἐς τὸν πέμπτον ἀπόγονον Γύγεω. τούτου τοῦ ἔπεος Λυδοί τε καί οἱ βασιλέες αὐτῶν λόγον οὐδένα ἐποιεῦντο, πρὶν δὴ ἐπετελέσθη. ^1.14 τὴν μὲν δὴ τυραννίδα οὕτω ἔσχον οἱ Μερμνάδαι τοὺς Ἡρακλείδας ἀπελόμενοι, Γύγης δὲ τυραννεύσας ἀπέπεμψε ἀναθήματα ἐς Δελφοὺς οὐκ ὀλίγα, ἀλλʼ ὅσα μὲν ἀργύρου ἀναθήματα, ἔστι οἱ πλεῖστα ἐν Δελφοῖσι, πάρεξ δὲ τοῦ ἀργύρου χρυσὸν ἄπλετον ἀνέθηκε ἄλλον τε καὶ τοῦ μάλιστα μνήμην ἄξιον ἔχειν ἐστί, κρητῆρες οἱ ἀριθμὸν ἓξ χρύσεοι ἀνακέαται. ἑστᾶσι δὲ οὗτοι ἐν τῷ Κορινθίων θησαυρῷ, σταθμὸν ἔχοντες τριήκοντα τάλαντα· ἀληθέι δὲ λόγῳ χρεωμένῳ οὐ Κορινθίων τοῦ δημοσίου ἐστὶ ὁ θησαυρός, ἀλλὰ Κυψέλου τοῦ Ἠετίωνος. οὗτος δὲ ὁ Γύγης πρῶτος βαρβάρων τῶν ἡμεῖς ἴδμεν ἐς Δελφοὺς ἀνέθηκε ἀναθήματα μετὰ Μίδην τὸν Γορδίεω Φρυγίης βασιλέα. ἀνέθηκε γὰρ δὴ καὶ Μίδης τὸν βασιλήιον θρόνον ἐς τὸν προκατίζων ἐδίκαζε, ἐόντα ἀξιοθέητον· κεῖται δὲ ὁ θρόνος οὗτος ἔνθα περ οἱ τοῦ Γύγεω κρητῆρες. ὁ δὲ χρυσός οὗτος καὶ ὁ ἄργυρος τὸν ὁ Γύγης ἀνέθηκε, ὑπὸ Δελφῶν καλέεται Γυγάδας ἐπὶ τοῦ ἀναθέντος ἐπωνυμίην. ^1.19 τῷ δὲ δυωδεκάτῳ ἔτεϊ ληίου ἐμπιπραμένου ὑπὸ τῆς στρατιῆς συνηνείχθη τι τοιόνδε γενέσθαι πρῆγμα· ὡς ἅφθη τάχιστα τὸ λήιον, ἀνέμῳ βιώμενον ἅψατο νηοῦ Ἀθηναίης ἐπίκλησιν Ἀσσησίης, ἁφθεὶς δὲ ὁ νηὸς κατεκαύθη. καὶ τὸ παραυτίκα μὲν λόγος οὐδεὶς ἐγένετο, μετὰ δὲ τῆς στρατιῆς ἀπικομένης ἐς Σάρδις ἐνόσησε ὁ Ἀλυάττης. μακροτέρης δέ οἱ γινομένης τῆς νούσου πέμπει ἐς Δελφοὺς θεοπρόπους, εἴτε δὴ συμβουλεύσαντός τευ, εἴτε καὶ αὐτῷ ἔδοξε πέμψαντα τὸν θεὸν ἐπειρέσθαι περὶ τῆς νούσου. τοῖσι δὲ ἡ Πυθίη ἀπικομένοισι ἐς Δελφοὺς οὐκ ἔφη χρήσειν πρὶν ἢ τὸν νηὸν τῆς Ἀθηναίης ἀνορθώσωσι, τὸν ἐνέπρησαν χώρης τῆς Μιλησίης ἐν Ἀσσησῷ. ^1.20 Δελφῶν οἶδα ἐγὼ οὕτω ἀκούσας γενέσθαι· Μιλήσιοι δὲ τάδε προστιθεῖσι τούτοισι, Περίανδρον τὸν Κυψέλου ἐόντα Θρασυβούλῳ τῷ τότε Μιλήτου τυραννεύοντι ξεῖνον ἐς τὰ μάλιστα, πυθόμενον τὸ χρηστήριον τὸ τῷ Ἀλυάττῃ γενόμενον, πέμψαντα ἄγγελον κατειπεῖν, ὅκως ἄν τι προειδὼς πρὸς τὸ παρεὸν βουλεύηται. ^1.21 Μιλήσιοι μέν νυν οὕτω λέγουσι γενέσθαι. Ἀλυάττης δέ, ὡς οἱ ταῦτα ἐξαγγέλθη, αὐτίκα ἔπεμπε κήρυκα ἐς Μίλητον βουλόμενος σπονδὰς ποιήσασθαι Θρασυβούλῳ τε καὶ Μιλησίοισι χρόνον ὅσον ἂν τὸν νηὸν οἰκοδομέῃ. ὃ μὲν δὴ ἀπόστολος ἐς τὴν Μίλητον ἦν, Θρασύβουλος δὲ σαφέως προπεπυσμένος πάντα λόγον, καὶ εἰδὼς τὰ Ἀλυάττης μέλλοι ποιήσειν, μηχανᾶται τοιάδε· ὅσος ἦν ἐν τῷ ἄστεϊ σῖτος καὶ ἑωυτοῦ καὶ ἰδιωτικός, τοῦτον πάντα συγκομίσας ἐς τὴν ἀγορὴν προεῖπε Μιλησίοισι, ἐπεὰν αὐτὸς σημήνῃ, τότε πίνειν τε πάντας καὶ κώμῳ χρᾶσθαι ἐς ἀλλήλους. ^1.22 ταῦτα δὲ ἐποίεέ τε καὶ προηγόρευε Θρασύβουλος τῶνδε εἵνεκεν, ὅκως ἂν δὴ ὁ κῆρυξ ὁ Σαρδιηνὸς ἰδών τε σωρὸν μέγαν σίτου κεχυμένον καὶ τοὺς ἀνθρώπους ἐν εὐπαθείῃσι ἐόντας ἀγγείλῃ Ἀλυάττῃ· τὰ δὴ καὶ ἐγένετο. ὡς γὰρ δὴ ἰδών τε ἐκεῖνα ὁ κῆρυξ καὶ εἶπας πρὸς Θρασύβουλον τοῦ Λυδοῦ τὰς ἐντολὰς ἀπῆλθε ἐς τὰς Σάρδις, ὡς ἐγὼ πυνθάνομαι, διʼ οὐδὲν ἄλλο ἐγένετο ἡ διαλλαγή. ἐλπίζων γὰρ ὁ Ἀλυάττης σιτοδείην τε εἶναι ἰσχυρὴν ἐν τῇ Μιλήτῳ καὶ τὸν λεὼν τετρῦσθαι ἐς τὸ ἔσχατον κακοῦ, ἤκουε τοῦ κήρυκος νοστήσαντος ἐκ τῆς Μιλήτου τοὺς ἐναντίους λόγους ἢ ὡς αὐτὸς κατεδόκεε. μετὰ δὲ ἥ τε διαλλαγή σφι ἐγένετο ἐπʼ ᾧ τε ξείνους ἀλλήλοισι εἶναι καὶ συμμάχους, καὶ δύο τε ἀντὶ ἑνὸς νηοὺς τῇ Ἀθηναίῃ οἰκοδόμησε ὁ Ἀλυάττης ἐν τῇ Ἀσσησῷ, αὐτός τε ἐκ τῆς νούσου ἀνέστη. κατὰ μέν τὸν πρὸς Μιλησίους τε καὶ Θρασύβουλον πόλεμον Ἀλυάττῃ ὧδε ἔσχε. ^1.25 Ἀλυάττης δὲ ὁ Λυδὸς τὸν πρὸς Μιλησίους πόλεμον διενείκας μετέπειτα τελευτᾷ, βασιλεύσας ἔτεα ἑπτὰ καὶ πεντήκοντα. ἀνέθηκε δὲ ἐκφυγὼν τὴν νοῦσον δεύτερος οὗτος τῆς οἰκίης ταύτης ἐς Δελφοὺς κρητῆρά τε ἀργύρεον μέγαν καὶ ὑποκρητηρίδιον σιδήρεον κολλητόν, θέης ἄξιον διὰ πάντων τῶν ἐν Δελφοῖσι ἀναθημάτων, Γλαύκου τοῦ Χίου ποίημα, ὃς μοῦνος δὴ πάντων ἀνθρώπων σιδήρου κόλλησιν ἐξεῦρε. ^1.35 ἔχοντι 1 δέ οἱ ἐν χερσὶ τοῦ παιδὸς τὸν γάμον, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας, ἐὼν Φρὺξ μὲν γενεῇ, γένεος δὲ τοῦ βασιληίου. παρελθὼν δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι, Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι. ἐπείτε δὲ τὰ νομιζόμενα ἐποίησε ὁ Κροῖσος, ἐπυνθάνετο ὁκόθεν τε καὶ τίς εἴη, λέγων τάδε· “ὤνθρωπε, τίς τε ἐὼν καὶ κόθεν τῆς Φρυγίης ἥκων ἐπίστιός μοι ἐγένεο; τίνα τε ἀνδρῶν ἢ γυναικῶν ἐφόνευσας;” ὁ δὲ ἀμείβετο “ὦ βασιλεῦ, Γορδίεω μὲν τοῦ Μίδεω εἰμὶ παῖς, ὀνομάζομαι δὲ Ἄδρηστος, φονεύσας δὲ ἀδελφεὸν ἐμεωυτοῦ ἀέκων πάρειμι ἐξεληλαμένος τε ὑπὸ τοῦ πατρὸς καὶ ἐστερημένος πάντων.” Κροῖσος δέ μιν ἀμείβετο τοῖσιδε· “ἀνδρῶν τε φίλων τυγχάνεις ἔκγονος ἐὼν καὶ ἐλήλυθας ἐς φίλους, ἔνθα ἀμηχανήσεις χρήματος οὐδενὸς μένων ἐν ἡμετέρου, συμφορήν τε ταύτην ὡς κουφότατα φέρων κερδανέεις πλεῖστον.” ^1.36 ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.” ^1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. ^1.45 παρῆσαν δὲ μετὰ τοῦτο οἱ Λυδοὶ φέροντες τὸν νεκρόν, ὄπισθε δὲ εἵπετό οἱ ὁ φονεύς. στὰς δὲ οὗτος πρὸ τοῦ νεκροῦ παρεδίδου ἑωυτὸν Κροίσῳ προτείνων τὰς χεῖρας, ἐπικατασφάξαι μιν κελεύων τῷ νεκρῷ, λέγων τήν τε προτέρην ἑωυτοῦ συμφορήν, καὶ ὡς ἐπʼ ἐκείνῃ τὸν καθήραντα ἀπολωλεκὼς εἴη, οὐδέ οἱ εἴη βιώσιμον. Κροῖσος δὲ τούτων ἀκούσας τόν τε Ἄδρηστον κατοικτείρει, καίπερ ἐὼν ἐν κακῷ οἰκηίῳ τοσούτῳ καὶ λέγει πρὸς αὐτόν “ἔχω ὦ ξεῖνε παρὰ σεῦ πᾶσαν τὴν δίκην, ἐπειδὴ σεωυτοῦ καταδικάζεις θάνατον. εἶς δὲ οὐ σύ μοι τοῦδε τοῦ κακοῦ αἴτιος, εἰ μὴ ὅσον ἀέκων ἐξεργάσαο, ἀλλὰ θεῶν κού τις, ὅς μοι καὶ πάλαι προεσήμαινε τὰ μέλλοντα ἔσεσθαι.” Κροῖσος μέν νυν ἔθαψε ὡς οἰκὸς ἦν τὸν ἑωυτοῦ παῖδα· Ἄδρηστος δὲ ὁ Γορδίεω τοῦ Μίδεω, οὗτος δὴ ὁ φονεὺς μὲν τοῦ ἑωυτοῦ ἀδελφεοῦ γενόμενος φονεὺς δὲ τοῦ καθήραντος, ἐπείτε ἡσυχίη τῶν ἀνθρώπων ἐγένετο περὶ τὸ σῆμα, συγγινωσκόμενος ἀνθρώπων εἶναι τῶν αὐτὸς ᾔδεε βαρυσυμφορώτατος, ἐπικατασφάζει τῷ τύμβῳ ἑωυτόν. ^1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι.' '^1.47 ἐντειλάμενος δὲ τοῖσι Λυδοῖσι τάδε ἀπέπεμπε ἐς τὴν διάπειραν τῶν χρηστηρίων, ἀπʼ ἧς ἂν ἡμέρης ὁρμηθέωσι ἐκ Σαρδίων, ἀπὸ ταύτης ἡμερολογέοντας τὸν λοιπὸν χρόνον ἑκατοστῇ ἡμέρῃ χρᾶσθαι τοῖσι χρηστηρίοισι, ἐπειρωτῶντας ὅ τι ποιέων τυγχάνοι ὁ Λυδῶν βασιλεὺς Κροῖσος ὁ Ἀλυάττεω· ἅσσα δʼ ἂν ἕκαστα τῶν χρηστηρίων θεσπίσῃ, συγγραψαμένους ἀναφέρειν παρʼ ἑωυτόν. ὅ τι μέν νυν τὰ λοιπὰ τῶν χρηστηρίων ἐθέσπισε, οὐ λέγεται πρὸς οὐδαμῶν· ἐν δὲ Δελφοῖσι ὡς ἐσῆλθον τάχιστα ἐς τὸ μέγαρον οἱ Λυδοὶ χρησόμενοι τῷ θεῷ καὶ ἐπειρώτων τὸ ἐντεταλμένον, ἡ Πυθίη ἐν ἑξαμέτρῳ τόνῳ λέγει τάδε. οἶδα δʼ ἐγὼ ψάμμου τʼ ἀριθμὸν καὶ μέτρα θαλάσσης, καὶ κωφοῦ συνίημι, καὶ οὐ φωνεῦντος ἀκούω. ὀδμή μʼ ἐς φρένας ἦλθε κραταιρίνοιο χελώνης ἑψομένης ἐν χαλκῷ ἅμʼ ἀρνείοισι κρέεσσιν, ᾗ χαλκὸς μὲν ὑπέστρωται, χαλκὸν δʼ ἐπιέσται. ^1.48 ταῦτα οἱ Λυδοὶ θεσπισάσης τῆς Πυθίης συγγραψάμενοι οἴχοντο ἀπιόντες ἐς τὰς Σάρδις. ὡς δὲ καὶ ὧλλοι οἱ περιπεμφθέντες παρῆσαν φέροντες τοὺς χρησμούς, ἐνθαῦτα ὁ Κροῖσος ἕκαστα ἀναπτύσσων ἐπώρα τῶν συγγραμμάτων, τῶν μὲν δὴ οὐδὲν προσίετό μιν· ὁ δὲ ὡς τὸ ἐκ Δελφῶν ἤκουσε, αὐτίκα προσεύχετό τε καὶ προσεδέξατο, νομίσας μοῦνον εἶναι μαντήιον τὸ ἐν Δελφοῖσι, ὅτι οἱ ἐξευρήκεε τὰ αὐτὸς ἐποίησε. ἐπείτε γὰρ δὴ διέπεμψε παρὰ τὰ χρηστήρια τοὺς θεοπρόπους, φυλάξας τὴν κυρίην τῶν ἡμερέων ἐμηχανᾶτο τοιάδε· ἐπινοήσας τὰ ἦν ἀμήχανον ἐξευρεῖν τε καὶ ἐπιφράσασθαι, χελώνην καὶ ἄρνα κατακόψας ὁμοῦ ἧψε αὐτὸς ἐν λέβητι χαλκέῳ, χάλκεον ἐπίθημα ἐπιθείς. ^1.49 τὰ μὲν δὴ ἐκ Δελφῶν οὕτω τῷ, Κροίσῳ ἐχρήσθη· κατὰ δὲ τὴν Ἀμφιάρεω τοῦ μαντηίου ὑπόκρισιν, οὐκ ἔχω εἰπεῖν ὅ τι τοῖσι Λυδοῖσι ἔχρησε ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα ʽοὐ γὰρ ὦν οὐδὲ τοῦτο λέγεταἰ, ἄλλο γε ἢ ὅτι καὶ τοῦτο ἐνόμισε μαντήιον ἀψευδὲς ἐκτῆσθαι. ^1.50 μετὰ δὲ ταῦτα θυσίῃσι μεγάλῃσι τὸν ἐν Δελφοῖσι θεὸν ἱλάσκετο· κτήνεά τε γὰρ τὰ θύσιμα πάντα τρισχίλια ἔθυσε, κλίνας τε ἐπιχρύσους καὶ ἐπαργύρους καὶ φιάλας χρυσέας καὶ εἵματα πορφύρεα καὶ κιθῶνας, νήσας πυρὴν μεγάλην, κατέκαιε, ἐλπίζων τὸν θεὸν μᾶλλον τι τούτοισι ἀνακτήσεσθαι· Λυδοῖσι τε πᾶσι προεῖπε θύειν πάντα τινὰ αὐτῶν τούτῳ ὅ τι ἔχοι ἕκαστος. ὡς δὲ ἐκ τῆς θυσίης ἐγένετο, καταχεάμενος χρυσὸν ἄπλετον ἡμιπλίνθια ἐξ αὐτοῦ ἐξήλαυνε, ἐπὶ μὰν τὰ μακρότερα ποιέων ἑξαπάλαιστα, ἐπὶ δὲ τὰ βραχύτερα τριπάλαιστα, ὕψος δὲ παλαιστιαῖα. ἀριθμὸν δὲ ἑπτακαίδεκα καὶ ἑκατόν, καὶ τούτων ἀπέφθου χρυσοῦ τέσσερα, τρίτον ἡμιτάλαντον ἕκαστον ἕλκοντα, τὰ δὲ ἄλλα ἡμιπλίνθια λευκοῦ χρυσοῦ, σταθμὸν διτάλαντα. ἐποιέετο δὲ καὶ λέοντος εἰκόνα χρυσοῦ ἀπέφθου ἕλκουσαν σταθμὸν τάλαντα δέκα. οὗτος ὁ λέων, ἐπείτε κατεκαίετο ὁ ἐν Δελφοῖσι νηός, κατέπεσε ἀπὸ τῶν ἡμιπλινθίων ʽἐπὶ γὰρ τούτοισι ἵδρυτὀ, καὶ νῦν κεῖται ἐν τῷ Κορινθίων θησαυρῷ, ἕλκων σταθμὸν ἕβδομον ἡμιτάλαντον· ἀπετάκη γὰρ αὐτοῦ τέταρτον ἡμιτάλαντον. ^1.51 ἐπιτελέσας δὲ ὁ Κροῖσος ταῦτα ἀπέπεμπε ἐς Δελφούς, καὶ τάδε ἄλλα ἅμα τοῖσι, κρητῆρας δύο μεγάθεϊ μεγάλους, χρύσεον καὶ ἀργύρεον, τῶν ὁ μὲν χρύσεος ἔκειτο ἐπὶ δεξιὰ ἐσιόντι ἐς τὸν νηόν, ὁ δὲ ἀργύρεος ἐπʼ ἀριστερά. μετεκινήθησαν δὲ καὶ οὗτοι ὑπὸ τὸν νηὸν κατακαέντα καὶ ὁ μὲν χρύσεος κεῖται ἐν τῷ Κλαζομενίων θησαυρῷ, ἕλκων σταθμὸν εἴνατον ἡμιτάλαντον καὶ ἔτι δυώδεκα μνέας, ὁ δὲ ἀργύρεος ἐπὶ τοῦ προνηίου τῆς γωνίης, χωρέων ἀμφορέας ἑξακοσίους· ἐπικίρναται γὰρ ὑπὸ Δελφῶν Θεοφανίοισι. φασὶ δὲ μιν Δελφοὶ Θεοδώρου τοῦ Σαμίου ἔργον εἶναι, καὶ ἐγὼ δοκέω· οὐ γὰρ τὸ συντυχὸν φαίνεταί μοι ἔργον εἶναι. καὶ πίθους τε ἀργυρέους τέσσερας ἀπέπεμψε, οἳ ἐν τῷ Κορινθίων θησαυρῷ ἑστᾶσι, καὶ περιρραντήρια δύο ἀνέθηκε, χρύσεόν τε καὶ ἀργύρεον, τῶν τῷ χρυσέῳ ἐπιγέγραπται Λακεδαιμονίων φαμένων εἶναι ἀνάθημα, οὐκ ὀρθῶς λέγοντες· ἔστι γὰρ καὶ τοῦτο Κροίσου, ἐπέγραψε δὲ τῶν τις Δελφῶν Λακεδαιμονίοισι βουλόμενος χαρίζεσθαι, τοῦ ἐπιστάμενος τὸ οὔνομα οὐκ ἐπιμνήσομαι. ἀλλʼ ὁ μὲν παῖς, διʼ οὗ τῆς χειρὸς ῥέει τὸ ὕδωρ, Λακεδαιμονίων ἐστί, οὐ μέντοι τῶν γε περιρραντηρίων οὐδέτερον. ἄλλα τε ἀναθήματα οὐκ ἐπίσημα πολλὰ ἀπέπεμψε ἅμα τούτοισι ὁ Κροῖσος, καὶ χεύματα ἀργύρεα κυκλοτερέα, καὶ δὴ καὶ γυναικὸς εἴδωλον χρύσεον τρίπηχυ, τὸ Δελφοὶ τῆς ἀρτοκόπου τῆς Κροίσου εἰκόνα λέγουσι εἶναι. πρὸς δὲ καὶ τῆς ἑωυτοῦ γυναικὸς τὰ ἀπὸ τῆς δειρῆς ἀνέθηκε ὁ Κροῖσος καὶ τὰς ζώνας. ^1.52 ταῦτα μὲν ἐς Δελφοὺς ἀπέπεμψε, τῷ δὲ Ἀμφιάρεῳ, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην, ἀνέθηκε σάκος τε χρύσεον πᾶν ὁμοίως καὶ αἰχμὴν στερεὴν πᾶσαν χρυσέην, τὸ ξυστὸν τῇσι λόγχῃσι ἐὸν ὁμοίως χρύσεον· τὰ ἔτι καὶ ἀμφότερα ἐς ἐμὲ ἦν κείμενα ἐν Θήβῃσι καὶ Θηβέων ἐν τῳ νηῷ τοῦ Ἰσμηνίου Ἀπόλλωνος. ^1.53 τοῖσι δὲ ἄγειν μέλλουσι τῶν Λυδῶν ταῦτα τὰ δῶρα ἐς τὰ ἱρὰ ἐνετέλλετο ὁ Κροῖσος ἐπειρωτᾶν τὰ χρηστήρια εἰ στρατεύηται ἐπὶ Πέρσας Κροῖσος καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο φίλον, ὡς δὲ ἀπικόμενοι ἐς τὰ ἀπεπέμφθησαν, οἱ Λυδοὶ ἀνέθεσαν τὰ ἀναθήματα, ἐχρέωντο τοῖσι χρηστηρίοισι λέγοντες “Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, νομίσας τάδε μαντήια εἶναι μοῦνα ἐν ἀνθρώποισι, ὑμῖν τε ἄξια δῶρα ἔδωκε τῶν ἐξευρημάτων, καὶ νῦν ὑμέας ἐπειρωτᾷ εἰ στρατεύηται ἐπὶ Πέρσας καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο σύμμαχον.” οἳ μὲν ταῦτα ἐπειρώτων, τῶν δὲ μαντηίων ἀμφοτέρων ἐς τὠυτὸ αἱ γνῶμαι συνέδραμον, προλέγουσαι Κροίσῳ, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν μιν καταλύσειν· τοὺς δὲ Ἑλλήνων δυνατωτάτους συνεβούλευόν οἱ ἐξευρόντα φίλους προσθέσθαι. ^1.54 ἐπείτε δὲ ἀνενειχθέντα τὰ θεοπρόπια ἐπύθετο ὁ Κροῖσος, ὑπερήσθη τε τοῖσι χρηστηρίοισι, πάγχυ τε ἐλπίσας καταλύσειν τὴν Κύρου βασιληίην, πέμψας αὖτις ἐς Πυθὼ Δελφοὺς δωρέεται, πυθόμενος αὐτῶν τὸ πλῆθος, κατʼ ἄνδρα δύο στατῆρσι ἕκαστον χρυσοῦ. Δελφοὶ δὲ ἀντὶ τούτων ἔδοσαν Κροίσῳ καὶ Λυδοῖσι προμαντηίην καὶ ἀτελείην καὶ προεδρίην, καὶ ἐξεῖναι τῷ βουλομένῳ αὐτῶν γίνεσθαι Δελφὸν ἐς τὸν αἰεὶ χρόνον. ^1.55 δωρησάμενος δὲ τοὺς Δελφοὺς ὁ Κροῖσος ἐχρηστηριάζετο τὸ τρίτον· ἐπείτε γὰρ δὴ παρέλαβε τοῦ μαντείου ἀληθείην, ἐνεφορέετο αὐτοῦ. ἐπειρώτα δὲ τάδε χρηστηριαζόμενος, εἴ οἱ πολυχρόνιος ἔσται ἡ μουναρχίη. ἡ δὲ Πυθίη οἱ χρᾷ τάδε. ἀλλʼ ὅταν ἡμίονος βασιλεὺς Μήδοισι γένηται, καὶ τότε, Λυδὲ ποδαβρέ, πολυψήφιδα παρʼ Ἕρμον φεύγειν μηδὲ μένειν μηδʼ αἰδεῖσθαι κακός εἶναι. ^1.56 τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη. ^1.57 ἥντινα δὲ γλῶσσαν ἵεσαν οἱ Πελασγοί, οὐκ ἔχω ἀτρεκέως εἰπεῖν. εἰ δὲ χρεόν ἐστι τεκμαιρόμενον λέγειν τοῖσι νῦν ἔτι ἐοῦσι Πελασγῶν τῶν ὑπὲρ Τυρσηνῶν Κρηστῶνα πόλιν οἰκεόντων, οἳ ὅμουροι κοτὲ ἦσαν τοῖσι νῦν Δωριεῦσι καλεομένοισι ʽοἴκεον δὲ τηνικαῦτα γῆν τὴν νῦν Θεσσαλιῶτιν καλεομένην̓, καὶ τῶν Πλακίην τε καὶ Σκυλάκην Πελασγῶν οἰκησάντων ἐν Ἑλλησπόντῳ, οἳ σύνοικοι ἐγένοντο Ἀθηναίοισι, καὶ ὅσα ἄλλα Πελασγικὰ ἐόντα πολίσματα τὸ οὔνομα μετέβαλε· εἰ τούτοισι τεκμαιρόμενον δεῖ λέγειν, ἦσαν οἱ Πελασγοὶ βάρβαρον γλῶσσαν ἱέντες. εἰ τοίνυν ἦν καὶ πᾶν τοιοῦτο τὸ Πελασγικόν, τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικὸν ἅμα τῇ μεταβολῇ τῇ ἐς Ἕλληνας καὶ τὴν γλῶσσαν μετέμαθε. καὶ γὰρ δὴ οὔτε οἱ Κρηστωνιῆται οὐδαμοῖσι τῶν νῦν σφέας περιοικεόντων εἰσὶ ὁμόγλωσσοι οὔτε οἱ Πλακιηνοί, σφίσι δὲ ὁμόγλωσσοι· δηλοῦσί τε ὅτι τὸν ἠνείκαντο γλώσσης χαρακτῆρα μεταβαίνοντες ἐς ταῦτα τὰ χωρία, τοῦτον ἔχουσι ἐν φυλακῇ. ^1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον. ^1.61 ἀπολαβὼν δὲ τὴν τυραννίδα τρόπῳ τῷ εἰρημένῳ ὁ Πεισίστρατος κατὰ τὴν ὁμολογίην τὴν πρὸς Μεγακλέα γενομένην γαμέει τοῦ Μεγακλέος τὴν θυγατέρα. οἷα δὲ παίδων τέ οἱ ὑπαρχόντων νεηνιέων καὶ λεγομένων ἐναγέων εἶναι τῶν Ἀλκμεωνιδέων, οὐ βουλόμενός οἱ γενέσθαι ἐκ τῆς νεογάμου γυναικὸς τέκνα ἐμίσγετό οἱ οὐ κατὰ νόμον. τὰ μέν νυν πρῶτα ἔκρυπτε ταῦτα ἡ γυνή, μετὰ δὲ εἴτε ἱστορεύσῃ εἴτε καὶ οὒ φράζει τῇ ἑωυτῆς μητρί, ἣ δὲ τῷ ἀνδρί. ὀργῇ δὲ ὡς εἶχε καταλλάσσετο τὴν ἔχθρην τοῖσι στασιώτῃσι. μαθὼν δὲ ὁ Πεισίστρατος τὰ ποιεύμενα ἐπʼ ἑωυτῷ ἀπαλλάσσετο ἐκ τῆς χώρης τὸ παράπαν, ἀπικόμενος δὲ ἐς Ἐρέτριαν ἐβουλεύετο ἅμα τοῖσι παισί. Ἱππίεω δὲ γνώμῃ νικήσαντος ἀνακτᾶσθαι ὀπίσω τὴν τυραννίδα, ἐνθαῦτα ἤγειρον δωτίνας ἐκ τῶν πολίων αἵτινές σφι προαιδέοντό κού τι. πολλῶν δὲ μεγάλα παρασχόντων χρήματα, Θηβαῖοι ὑπερεβάλοντο τῇ δόσι τῶν χρημάτων. μετὰ δέ, οὐ πολλῷ λόγῳ εἰπεῖν, χρόνος διέφυ καὶ πάντα σφι ἐξήρτυτο ἐς τὴν κάτοδον· καὶ γὰρ Ἀργεῖοι μισθωτοὶ ἀπίκοντο ἐκ Πελοποννήσου, καὶ Νάξιός σφι ἀνὴρ ἀπιγμένος ἐθελοντής, τῷ οὔνομα ἦν Λύγδαμις, προθυμίην πλείστην παρείχετο, κομίσας καὶ χρήματα καὶ ἄνδρας. ^1.65 τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος. ^1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. ^1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. ^1.68 τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη. ^1.69 ταῦτα δὴ ὦν πάντα πυνθανόμενος ὁ Κροῖσος ἔπεμπε ἐς Σπάρτην ἀγγέλους δῶρά τε φέροντας καὶ δεησομένους συμμαχίης, ἐντειλάμενός τε τὰ λέγειν χρῆν. οἳ δὲ ἐλθόντες ἔλεγον “ἔπεμψε ἡμέας Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, λέγων τάδε. ὦ Λακεδαιμόνιοι, χρήσαντος τοῦ θεοῦ τὸν Ἕλληνα φίλον προσθέσθαι, ὑμέας γὰρ πυνθάνομαι προεστάναι τῆς Ἑλλάδος, ὑμέας ὦν κατὰ τὸ χρηστήριον προσκαλέομαι φίλος τε θέλων γενέσθαι καὶ σύμμαχος ἄνευ τε δόλου καὶ ἀπάτης.” Κροῖσος μὲν δὴ ταῦτα διʼ ἀγγέλων ἐπεκηρυκεύετο, Λακεδαιμόνιοι δὲ ἀκηκοότες καὶ αὐτοὶ τὸ θεοπρόπιον τὸ Κροίσῳ γενόμενον ἥσθησάν τε τῇ ἀπίξι τῶν Λυδῶν καὶ ἐποιήσαντο ὅρκια ξεινίης πέρι καὶ συμμαχίης· καὶ γὰρ τινὲς αὐτοὺς εὐεργεσίαι εἶχον ἐκ Κροίσου πρότερον ἔτι γεγονυῖαι. πέμψαντες γὰρ οἱ Λακεδαιμόνιοι ἐς Σάρδις χρυσὸν ὠνέοντο, ἐς ἄγαλμα βουλόμενοι χρήσασθαι τοῦτο τὸ νῦν τῆς Λακωνικῆς ἐν Θόρνακι ἵδρυται Ἀπόλλωνος· Κροῖσος δέ σφι ὠνεομένοισι ἔδωκε δωτίνην. ^1.75 τοῦτον δὴ ὦν τὸν Ἀστυάγεα Κῦρος ἐόντα ἑωυτοῦ μητροπάτορα καταστρεψάμενος ἔσχε διʼ αἰτίην τὴν ἐγὼ ἐν τοῖσι ὀπίσω λόγοισι σημανέω· τὰ Κροῖσος ἐπιμεμφόμενος τῷ Κύρῳ ἔς τε τὰ χρηστήρια ἔπεμπε εἰ στρατεύηται ἐπὶ Πέρσας, καὶ δὴ καὶ ἀπικομένου χρησμοῦ κιβδήλου, ἐλπίσας πρὸς ἑωυτοῦ τὸν χρησμὸν εἶναι, ἐστρατεύετο ἐς τὴν Περσέων μοῖραν. ὡς δὲ ἀπίκετο ἐπὶ τὸν Ἅλυν ποταμὸν ὁ Κροῖσος, τὸ ἐνθεῦτεν, ὡς μὲν ἐγὼ λέγω, κατὰ τὰς ἐούσας γεφύρας διεβίβασε τὸν στρατόν, ὡς δὲ ὁ πολλὸς λόγος Ἑλλήνων, Θαλῆς οἱ ὁ Μιλήσιος διεβίβασε. ἀπορέοντος γὰρ Κροίσου ὅκως οἱ διαβήσεται τὸν ποταμὸν ὁ στρατός ʽοὐ γὰρ δὴ εἶναι κω τοῦτον τὸν χρόνον τὰς γεφύρας ταύτασ̓ λέγεται παρεόντα τὸν Θαλῆν ἐν τῷ στρατοπέδῳ ποιῆσαι αὐτῷ τὸν ποταμὸν ἐξ ἀριστερῆς χειρὸς ῥέοντα τοῦ στρατοῦ καὶ ἐκ δεξιῆς ῥέειν, ποιῆσαι δὲ ὧδε· ἄνωθεν τοῦ στρατοπέδου ἀρξάμενον διώρυχα βαθέαν ὀρύσσειν, ἄγοντα μηνοειδέα, ὅκως ἂν τὸ στρατόπεδον ἱδρυμένον κατὰ νώτου λάβοι, ταύτῃ κατὰ τὴν διώρυχα ἐκτραπόμενος ἐκ τῶν ἀρχαίων ῥεέθρων, καὶ αὖτις παραμειβόμενος τὸ στρατόπεδον ἐς τὰ ἀρχαῖα ἐσβάλλοι· ὥστε ἐπείτε καὶ ἐσχίσθη τάχιστα ὁ ποταμός, ἀμφοτέρῃ διαβατὸς ἐγένετο, οἳ δὲ καὶ τὸ παράπαν λέγουσι καὶ τὸ ἀρχαῖον ῥέεθρον ἀποξηρανθῆναι. ἀλλὰ τοῦτο μὲν οὐ προσίεμαι· κῶς γὰρ ὀπίσω πορευόμενοι διέβησαν αὐτόν; ^1.86 οἱ δὲ Πέρσαι τάς τε δὴ Σάρδις ἔσχον καὶ αὐτὸν Κροῖσον ἐζώγρησαν, ἄρξαντα ἔτεα τεσσερεσκαίδεκα καὶ τεσσερεσκαίδεκα ἡμέρας πολιορκηθέντα, κατὰ τὸ χρηστήριόν τε καταπαύσαντα τὴν ἑωυτοῦ μεγάλην ἀρχήν. λαβόντες δὲ αὐτὸν οἱ Πέρσαι ἤγαγον παρὰ Κῦρον. ὁ δὲ συννήσας πυρὴν μεγάλην ἀνεβίβασε ἐπʼ αὐτὴν τὸν Κροῖσόν τε ἐν πέδῃσι δεδεμένον καὶ δὶς ἑπτὰ Λυδῶν παρʼ αὐτὸν παῖδας, ἐν νόῳ ἔχων εἴτε δὴ ἀκροθίνια ταῦτα καταγιεῖν θεῶν ὅτεῳ δή, εἴτε καὶ εὐχὴν ἐπιτελέσαι θέλων, εἴτε καὶ πυθόμενος τὸν Κροῖσον εἶναι θεοσεβέα τοῦδε εἵνεκεν ἀνεβίβασε ἐπὶ τὴν πυρήν, βουλόμενος εἰδέναι εἴ τίς μιν δαιμόνων ῥύσεται τοῦ μὴ ζῶντα κατακαυθῆναι. τὸν μὲν δὴ ποιέειν ταῦτα· τῷ δὲ Κροίσῳ ἑστεῶτι ἐπὶ τῆς πυρῆς ἐσελθεῖν, καίπερ ἐν κακῷ ἐόντι τοσούτῳ, τὸ τοῦ Σόλωνος ὥς οἱ εἴη σὺν θεῷ εἰρημένον, τὸ μηδένα εἶναι τῶν ζωόντων ὄλβιον. ὡς δὲ ἄρα μιν προσστῆναι τοῦτο, ἀνενεικάμενόν τε καὶ ἀναστενάξαντα ἐκ πολλῆς ἡσυχίης ἐς τρὶς ὀνομάσαι “Σόλων.” καὶ τὸν Κῦρον ἀκούσαντα κελεῦσαι τοὺς ἑρμηνέας ἐπειρέσθαι τὸν Κροῖσον τίνα τοῦτον ἐπικαλέοιτο, καὶ τοὺς προσελθόντας ἐπειρωτᾶν· Κροῖσον δὲ τέως μὲν σιγὴν ἔχειν εἰρωτώμενον, μετὰ δὲ ὡς ἠναγκάζετο, εἰπεῖν “τὸν ἂν ἐγὼ πᾶσι τυράννοισι προετίμησα μεγάλων χρημάτων ἐς λόγους ἐλθεῖν.” ὡς δέ σφι ἄσημα ἔφραζε, πάλιν ἐπειρώτων τὰ λεγόμενα. λιπαρεόντων δὲ αὐτῶν καὶ ὄχλον παρεχόντων, ἔλεγε δὴ ὡς ἦλθε ἀρχὴν ὁ Σόλων ἐὼν Ἀθηναῖος, καὶ θεησάμενος πάντα τὸν ἑωυτοῦ ὄλβον ἀποφλαυρίσειε οἷα δὴ εἶπας, ὥς τε αὐτῷ πάντα ἀποβεβήκοι τῇ περ ἐκεῖνος εἶπε, οὐδέν τι μᾶλλον ἐς ἑωυτὸν λέγων ἢ οὐκ ἐς ἅπαν τὸ ἀνθρώπινον καὶ μάλιστα τοὺς παρὰ σφίσι αὐτοῖσι ὀλβίους δοκέοντας εἶναι. τὸν μὲν Κροῖσον ταῦτα ἀπηγέεσθαι, τῆς δὲ πυρῆς ἤδη ἁμμένης καίεσθαι τὰ περιέσχατα. καὶ τὸν Κῦρον ἀκούσαντα τῶν ἑρμηνέων τὰ Κροῖσος εἶπε, μεταγνόντα τε καὶ ἐννώσαντα ὅτι καὶ αὐτὸς ἄνθρωπος ἐὼν ἄλλον ἄνθρωπον, γενόμενον ἑωυτοῦ εὐδαιμονίῃ οὐκ ἐλάσσω, ζῶντα πυρὶ διδοίη, πρός τε τούτοισι δείσαντα τὴν τίσιν καὶ ἐπιλεξάμενον ὡς οὐδὲν εἴη τῶν ἐν ἀνθρώποισι ἀσφαλέως ἔχον, κελεύειν σβεννύναι τὴν ταχίστην τὸ καιόμενον πῦρ 1 καὶ καταβιβάζειν Κροῖσόν τε καὶ τοὺς μετὰ Κροίσου. καὶ τοὺς πειρωμένους οὐ δύνασθαι ἔτι τοῦ πυρὸς ἐπικρατῆσαι. ^1.87 ἐνθαῦτα λέγεται ὑπὸ Λυδῶν Κροῖσον μαθόντα τὴν Κύρου μετάγνωσιν, ὡς ὥρα πάντα μὲν ἄνδρα σβεννύντα τὸ πῦρ, δυναμένους δὲ οὐκέτι καταλαβεῖν, ἐπιβώσασθαι τὸν Ἀπόλλωνα ἐπικαλεόμενον, εἴ τί οἱ κεχαρισμένον ἐξ αὐτοῦ ἐδωρήθη, παραστῆναι καὶ ῥύσασθαι αὐτὸν ἐκ τοῦ παρεόντος κακοῦ. τὸν μὲν δακρύοντα ἐπικαλέεσθαι τὸν θεόν, ἐκ δὲ αἰθρίης τε καὶ νηνεμίης συνδραμεῖν ἐξαπίνης νέφεα καὶ χειμῶνά τε καταρραγῆναι καὶ ὗσαι ὕδατι λαβροτάτῳ, κατασβεσθῆναί τε τὴν πυρήν. οὕτω δὴ μαθόντα τὸν Κῦρον ὡς εἴη ὁ Κροῖσος καὶ θεοφιλὴς καὶ ἀνὴρ ἀγαθός, καταβιβάσαντα αὐτὸν ἀπὸ τῆς πυρῆς εἰρέσθαι τάδε. “Κροῖσε, τίς σε ἀνθρώπων ἀνέγνωσε ἐπὶ γῆν τὴν ἐμὴν στρατευσάμενον πολέμιον ἀντὶ φίλου ἐμοὶ καταστῆναι;” ὁ δὲ εἶπε “ὦ βασιλεῦ, ἐγὼ ταῦτα ἔπρηξα τῇ σῇ μὲν εὐδαιμονίῃ, τῇ ἐμεωυτοῦ δὲ κακοδαιμονίῃ, αἴτιος δὲ τούτων ἐγένετο ὁ Ἑλλήνων θεὸς ἐπαείρας ἐμὲ στρατεύεσθαι. οὐδεὶς γὰρ οὕτω ἀνόητος ἐστὶ ὅστις πόλεμον πρὸ εἰρήνης αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας. ἀλλὰ ταῦτα δαίμοσί κου φίλον ἦν οὕτω γενέσθαι.” ^1.90 ταῦτα ἀκούων ὁ Κῦρος ὑπερήδετο, ὥς οἱ ἐδόκεε εὖ ὑποτίθεσθαι· αἰνέσας δὲ πολλά, καὶ ἐντειλάμενος τοῖσι δορυφόροισι τὰ Κροῖσος ὑπεθήκατο ἐπιτελέειν, εἶπε πρὸς Κροῖσον τάδε. “Κροῖσε, ἀναρτημένου σεῦ ἀνδρὸς βασιλέος χρηστὰ ἔργα καὶ ἔπεα ποιέειν, αἰτέο δόσιν ἥντινα βούλεαί τοι γενέσθαι παραυτίκα.” ὁ δὲ εἶπε “ὦ δέσποτα, ἐάσας με χαριεῖ μάλιστα τὸν θεὸν τῶν Ἑλλήνων, τὸν ἐγὼ ἐτίμησα θεῶν μάλιστα, ἐπειρέσθαι πέμψαντα τάσδε τὰς πέδας, εἰ ἐξαπατᾶν τοὺς εὖ ποιεῦντας νόμος ἐστί οἱ.” Κῦρος δὲ εἴρετο ὅ τι οἱ τοῦτο ἐπηγορέων παραιτέοιτο. Κροῖσος δέ οἱ ἐπαλιλλόγησε πᾶσαν τὴν ἑωυτοῦ διάνοιαν καὶ τῶν χρηστηρίων τὰς ὑποκρίσιας καὶ μάλιστα τὰ ἀναθήματα, καὶ ὡς ἐπαερθεὶς τῷ μαντηίῳ ἐστρατεύσατο ἐπὶ Πέρσας· λέγων δὲ ταῦτα κατέβαινε αὖτις παραιτεόμενος ἐπεῖναί οἱ τῷ θεῷ τοῦτο ὀνειδίσαι. Κῦρος δὲ γελάσας εἶπε “καὶ τούτου τεύξεαι παρʼ ἐμεῦ, Κροῖσε, καὶ ἄλλου παντὸς τοῦ ἂν ἑκάστοτε δέῃ.” ὡς δὲ ταῦτα ἤκουσε ὁ Κροῖσος, πέμπων τῶν Λυδῶν ἐς Δελφοὺς ἐνετέλλετο τιθέντας τὰς πέδας ἐπὶ τοῦ νηοῦ τὸν οὐδὸν εἰρωτᾶν εἰ οὔ τι ἐπαισχύνεται τοῖσι μαντηίοισι ἐπαείρας Κροῖσον στρατεύεσθαι ἐπὶ Πέρσας ὡς καταπαύσοντα τὴν Κύρου δύναμιν, ἀπʼ ἧς οἱ ἀκροθίνια τοιαῦτα γενέσθαι, δεικνύντας τὰς πέδας· ταῦτά τε ἐπειρωτᾶν, καὶ εἰ ἀχαρίστοισι νόμος εἶναι τοῖσι Ἑλληνικοῖσι θεοῖσι. ^1.91 ἀπικομένοισι δὲ τοῖσι Λυδοῖσι καὶ λέγουσι τὰ ἐντεταλμένα τὴν Πυθίην λέγεται εἰπεῖν τάδε. “τὴν πεπρωμένην μοῖραν ἀδύνατα ἐστὶ ἀποφυγεῖν καὶ θεῷ· Κροῖσος δὲ πέμπτου γονέος ἁμαρτάδα ἐξέπλησε, ὃς ἐὼν δορυφόρος Ἡρακλειδέων, δόλῳ γυναικηίῳ ἐπισπόμενος ἐφόνευσε τὸν δεσπότεα καὶ ἔσχε τὴν ἐκείνου τιμὴν οὐδέν οἱ προσήκουσαν. προθυμεομένου δὲ Λοξίεω ὅκως ἂν κατὰ τοὺς παῖδας τοῦ Κροίσου γένοιτο τὸ Σαρδίων πάθος καὶ μὴ κατʼ αὐτὸν Κροῖσον, οὐκ οἷόν τε ἐγίνετο παραγαγεῖν μοίρας. ὅσον δὲ ἐνέδωκαν αὗται, ἤνυσέ τε καὶ ἐχαρίσατό οἱ· τρία γὰρ ἔτεα ἐπανεβάλετο τὴν Σαρδίων ἅλωσιν, καὶ τοῦτο ἐπιστάσθω Κροῖσος ὡς ὕστερον τοῖσι ἔτεσι τούτοισι ἁλοὺς τῆς πεπρωμένης. δευτέρα δὲ τούτων καιομένῳ αὐτῷ ἐπήρκεσε. κατὰ δὲ τὸ μαντήιον τὸ γενόμενον οὐκ ὀρθῶς Κροῖσος μέμφεται. προηγόρευε γὰρ οἱ Λοξίης, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν αὐτὸν καταλύσειν. τὸν δὲ πρὸς ταῦτα χρῆν εὖ μέλλοντα βουλεύεσθαι ἐπειρέσθαι πέμψαντα κότερα τὴν ἑωυτοῦ ἢ τὴν Κύρου λέγοι ἀρχήν. οὐ συλλαβὼν δὲ τὸ ῥηθὲν οὐδʼ ἐπανειρόμενος ἑωυτὸν αἴτιον ἀποφαινέτω· τῷ καὶ τὸ τελευταῖον χρηστηριαζομένῳ εἶπε Λοξίης περὶ ἡμιόνου, οὐδὲ τοῦτο συνέλαβε. ἦν γὰρ δὴ ὁ Κῦρος οὗτος ἡμίονος· ἐκ γὰρ δυῶν οὐκ ὁμοεθνέων ἐγεγόνεε, μητρὸς ἀμείνονος, πατρὸς δὲ ὑποδεεστέρου· ἣ μὲν γὰρ ἦν Μηδὶς καὶ Ἀστυάγεος θυγάτηρ τοῦ Μήδων βασιλέος, ὁ δὲ Πέρσης τε ἦν καὶ ἀρχόμενος ὑπʼ ἐκείνοισι καὶ ἔνερθε ἐὼν τοῖσι ἅπασι δεσποίνῃ τῇ ἑωυτοῦ συνοίκεε.” ταῦτα μὲν ἡ Πυθίη ὑπεκρίνατο τοῖσι Λυδοῖσι, οἳ δὲ ἀνήνεικαν ἐς Σάρδις καὶ ἀπήγγειλαν Κροίσῳ. ὁ δὲ ἀκούσας συνέγνω ἑωυτοῦ εἶναι τὴν ἁμαρτάδα καὶ οὐ τοῦ θεοῦ. κατὰ μὲν δὴ τὴν Κροίσου τε ἀρχὴν καὶ Ἰωνίης τὴν πρώτην καταστροφὴν ἔσχε οὕτω. ^1.92 Κροίσῳ δὲ ἐστὶ ἄλλα ἀναθήματα ἐν τῇ Ἑλλάδι πολλὰ καὶ οὐ τὰ εἰρημένα μοῦνα. ἐν μὲν γὰρ Θήβῃσι τῇσι Βοιωτῶν τρίπους χρύσεος, τὸν ἀνέθηκέ τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ, ἐν δὲ Ἐφέσῳ αἵ τε βόες αἱ χρύσεαι καὶ τῶν κιόνων αἱ πολλαί, ἐν δὲ Προνηίης τῆς ἐν Δελφοῖσι ἀσπὶς χρυσέη μεγάλη. ταῦτα μὲν καὶ ἔτι ἐς ἐμὲ ἦν περιεόντα, τὰ δʼ ἐξαπόλωλε τῶν ἀναθημάτων· τὰ δʼ ἐν Βραγχίδῃσι τῇσι Μιλησίων ἀναθήματα Κροίσῳ, ὡς ἐγὼ πυνθάνομαι, ἴσα τε σταθμὸν καὶ ὅμοια τοῖσι ἐν Δελφοῖσι 1 τὰ μέν νυν ἔς τε Δελφοὺς καὶ ἐς τοῦ Ἀμφιάρεω ἀνέθηκε οἰκήιά τε ἐόντα καὶ τῶν πατρωίων χρημάτων ἀπαρχήν· τὰ δὲ ἄλλα ἀναθήματα ἐξ ἀνδρὸς ἐγένετο οὐσίης ἐχθροῦ, ὅς οἱ πρὶν ἢ βασιλεῦσαι ἀντιστασιώτης κατεστήκεε, συσπεύδων Πανταλέοντι γενέσθαι τὴν Λυδῶν ἀρχήν. ὁ δὲ Πανταλέων ἦν Ἀλυάττεω μὲν παῖς, Κροίσου δὲ ἀδελφεὸς οὐκ ὁμομήτριος· Κροῖσος μὲν γὰρ ἐκ Καείρης ἦν γυναικὸς Ἀλυάττῃ, Πανταλέων δὲ ἐξ Ἰάδος. ἐπείτε δὲ δόντος τοῦ πατρὸς ἐκράτησε τῆς ἀρχῆς ὁ Κροῖσος, τὸν ἄνθρωπον τὸν ἀντιπρήσσοντα ἐπὶ κνάφου ἕλκων διέφθειρε, τὴν δὲ οὐσίην αὐτοῦ ἔτι πρότερον κατιρώσας τότε τρόπῳ τῷ εἰρημένῳ ἀνέθηκε ἐς τὰ εἴρηται. καὶ περὶ μὲν ἀναθημάτων τοσαῦτα εἰρήσθω. ^1.94 Λυδοὶ δὲ νόμοισι μὲν παραπλησίοισι χρέωνται καὶ Ἕλληνές, χωρὶς ἢ ὅτι τὰ θήλεα τέκνα καταπορνεύουσι, πρῶτοι δὲ ἀνθρώπων τῶν ἡμεῖς ἴδμεν νόμισμα χρυσοῦ καὶ ἀργύρου κοψάμενοι ἐχρήσαντο, πρῶτοι δὲ καὶ κάπηλοι ἐγένοντο. φασὶ δὲ αὐτοὶ Λυδοὶ καὶ τὰς παιγνίας τὰς νῦν σφίσι τε καὶ Ἕλλησι κατεστεώσας ἑωυτῶν ἐξεύρημα γενέσθαι· ἅμα δὲ ταύτας τε ἐξευρεθῆναι παρὰ σφίσι λέγουσι καὶ Τυρσηνίην ἀποικίσαι, ὧδε περὶ αὐτῶν λέγοντες. ἐπὶ Ἄτυος τοῦ Μάνεω βασιλέος σιτοδείην ἰσχυρὴν ἀνὰ τὴν Λυδίην πᾶσαν γενέσθαι, καὶ τοὺς Λυδοὺς τέως μὲν διάγειν λιπαρέοντας, μετὰ δὲ ὡς οὐ παύεσθαι, ἄκεα δίζησθαι, ἄλλον δὲ ἄλλο ἐπιμηχανᾶσθαι αὐτῶν. ἐξευρεθῆναι δὴ ὦν τότε καὶ τῶν κύβων καὶ τῶν ἀστραγάλων καὶ τῆς σφαίρης καὶ τῶν ἀλλέων πασέων παιγνιέων τὰ εἴδεα, πλὴν πεσσῶν τούτων γὰρ ὦν τὴν ἐξεύρεσιν οὐκ οἰκηιοῦνται Λυδοί. ποιέειν δὲ ὧδε πρὸς τὸν λιμὸν ἐξευρόντας, τὴν μὲν ἑτέρην τῶν ἡμερέων παίζειν πᾶσαν, ἵνα δὴ μὴ ζητέοιεν σιτία, τὴν δὲ ἑτέρην σιτέεσθαι παυομένους τῶν παιγνιέων. τοιούτῳ τρόπῳ διάγειν ἐπʼ ἔτεα δυῶν δέοντα εἴκοσι. ἐπείτε δὲ οὐκ ἀνιέναι τὸ κακὸν ἀλλʼ ἔτι ἐπὶ μᾶλλον βιάζεσθαι οὕτω δὴ τὸν βασιλέα αὐτῶν δύο μοίρας διελόντα Λυδῶν πάντων κληρῶσαι τὴν μὲν ἐπὶ μόνῃ τὴν δὲ ἐπὶ ἐξόδῳ ἐκ τῆς χώρης, καὶ ἐπὶ μὲν τῇ μένειν αὐτοῦ λαγχανούσῃ τῶν μοιρέων ἑωυτὸν τὸν βασιλέα προστάσσειν, ἐπὶ δὲ τῇ ἀπαλλασσομένῃ τὸν ἑωυτοῦ παῖδα, τῷ οὔνομα εἶναι Τυρσηνόν. λαχόντας δὲ αὐτῶν τοὺς ἑτέρους ἐξιέναι ἐκ τῆς χώρης καταβῆναι ἐς Σμύρνην καὶ μηχανήσασθαι πλοῖα, ἐς τὰ ἐσθεμένους τὰ πάντα ὅσα σφι ἦν χρηστὰ ἐπίπλοα, ἀποπλέειν κατὰ βίου τε καὶ γῆς ζήτησιν, ἐς ὃ ἔθνεα πολλὰ παραμειψαμένους ἀπικέσθαι ἐς Ὀμβρικούς, ἔνθα σφέας ἐνιδρύσασθαι πόλιας καὶ οἰκέειν τὸ μέχρι τοῦδε. ἀντὶ δὲ Λυδῶν μετονομασθῆναι αὐτοὺς ἐπὶ τοῦ βασιλέος τοῦ παιδός, ὅς σφεας ἀνήγαγε, ἐπὶ τούτου τὴν ἐπωνυμίην ποιευμένους ὀνομασθῆναι Τυρσηνούς. Λυδοὶ μὲν δὴ ὑπὸ Πέρσῃσι ἐδεδούλωντο. ^1.159 ἀπικομένων δὲ ἐς Βραγχίδας ἐχρηστηριάζετο ἐκ πάντων Ἀριστόδικος ἐπειρωτῶν τάδε. “ὦναξ, ἦλθε παρʼ ἡμέας ἱκέτης Πακτύης ὁ Λυδός, φεύγων θάνατον βίαιον πρὸς Περσέων· οἳ δέ μιν ἐξαιτέονται, προεῖναι Κυμαίους κελεύοντες. ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν τὸν ἱκέτην ἐς τόδε οὐ τετολμήκαμεν ἐκδιδόναι, πρὶν ἂν τὸ ἀπὸ σεῦ ἡμῖν δηλωθῇ ἀτρεκέως ὁκότερα ποιέωμεν.” ὃ μὲν ταῦτα ἐπειρώτα, ὃ δʼ αὖτις τὸν αὐτόν σφι χρησμὸν ἔφαινε, κελεύων ἐκδιδόναι Πακτύην Πέρσῃσι. πρὸς ταῦτα ὁ Ἀριστόδικος ἐκ προνοίης ἐποίεε τάδε· περιιὼν τὸν νηὸν κύκλῳ ἐξαίρεε τοὺς στρουθοὺς καὶ ἄλλα ὅσα ἦν νενοσσευμένα ὀρνίθων γένεα ἐν τῷ νηῷ. ποιέοντος δὲ αὐτοῦ ταῦτα λέγεται φωνὴν ἐκ τοῦ ἀδύτου γενέσθαι φέρουσαν μὲν πρὸς τὸν Ἀριστόδικον, λέγουσαν δὲ τάδε “ἀνοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς ποιέειν; τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις;” Ἀριστόδικον δὲ οὐκ ἀπορήσαντα πρὸς ταῦτα εἰπεῖν “ὦναξ, αὐτὸς μὲν οὕτω τοῖσι ἱκέτῃσι βοηθέεις, Κυμαίους δὲ κελεύεις τὸν ἱκέτην ἐκδιδόναι;” τὸν δὲ αὖτις ἀμείψασθαι τοῖσιδε “ναὶ κελεύω, ἵνα γε ἀσεβήσαντες θᾶσσον ἀπόλησθε, ὡς μὴ τὸ λοιπὸν περὶ ἱκετέων ἐκδόσιος ἔλθητε ἐπὶ τὸ χρηστήριον.” ^1.174 οἱ μέν νυν Κᾶρες οὐδὲν λαμπρὸν ἔργον ἀποδεξάμενοι ἐδουλώθησαν ὑπὸ Ἁρπάγου, οὔτε αὐτοὶ οἱ Κᾶρες ἀποδεξάμενοι οὐδέν, οὔτε ὅσοι Ἑλλήνων ταύτην τὴν χώρην οἰκέουσι· οἰκέουσι δὲ καὶ ἄλλοι καὶ Λακεδαιμονίων ἄποικοι Κνίδιοι. οἳ τῆς χώρης τῆς σφετέρης τετραμμένης ἐς πόντον, τὸ δὴ Τριόπιον καλέεται, ἀργμένης δὲ ἐκ τῆς Χερσονήσου τῆς Βυβασσίης, ἐούσης τε πάσης τῆς Κνιδίης πλὴν ὀλίγης περιρρόου ʽτὰ μὲν γὰρ αὐτῆς πρὸς βορέην ἄνεμον ὁ Κεραμεικὸς κόλπος ἀπέργει, τὰ δὲ πρὸς νότον ἡ κατὰ Σύμην τε καὶ Ῥόδον θάλασσἀ, τὸ ὦν δὴ ὀλίγον τοῦτο, ἐὸν ὅσον τε ἐπὶ πέντε στάδια, ὤρυσσον οἱ Κνίδιοι ἐν ὅσῳ Ἅρπαγος τὴν Ἰωνίην κατεστρέφετο, βουλόμενοι νῆσον τὴν χώρην ποιῆσαι. ἐντὸς δὲ πᾶσά σφι ἐγίνετο· τῇ γὰρ ἡ Κνιδίη χώρη ἐς τὴν ἤπειρον τελευτᾷ, ταύτῃ ὁ ἰσθμός ἐστι τὸν ὤρυσσον. καὶ δὴ πολλῇ, χειρὶ ἐργαζομένων τῶν Κνιδίων, μᾶλλον γάρ τι καὶ θειότερον ἐφαίνοντο τιτρώσκεσθαι οἱ ἐργαζόμενοι τοῦ οἰκότος τά τε ἄλλα τοῦ σώματος καὶ μάλιστα τὰ περὶ τοὺς ὀφθαλμοὺς θραυομένης τῆς πέτρης, ἔπεμπον ἐς Δελφοὺς θεοπρόπους ἐπειρησομένους τὸ ἀντίξοον. ἡ δὲ Πυθίη σφι, ὡς αὐτοὶ Κνίδιοι λέγουσι, χρᾷ ἐν τριμέτρῳ τόνῳ τάδε. Ἰσθμὸν δὲ μὴ πυργοῦτε μηδʼ ὀρύσσετε· Ζεὺς γάρ κʼ ἔθηκε νῆσον, εἴ κʼ ἐβούλετο. Κνίδιοι μὲν ταῦτα τῆς Πυθίης χρησάσης τοῦ τε ὀρύγματος ἐπαύσαντο καὶ Ἁρπάγῳ ἐπιόντι σὺν τῷ στρατῷ ἀμαχητὶ σφέας αὐτοὺς παρέδοσαν. ^2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. ^2.135 Ῥοδῶπις δὲ ἐς Αἴγυπτον ἀπίκετο Ἐάνθεω τοῦ Σαμίου κομίσαντος, ἀπικομένη δὲ κατʼ ἐργασίην ἐλύθη χρημάτων μεγάλων ὑπὸ ἀνδρὸς Μυτιληναίου Χαράξου τοῦ Σκαμανδρωνύμου παιδός, ἀδελφεοῦ δὲ Σαπφοῦς τῆς μουσοποιοῦ. οὕτω δὴ ἡ Ῥοδῶπις ἐλευθερώθη, καὶ κατέμεινέ τε ἐν Αἰγύπτῳ καὶ κάρτα ἐπαφρόδιτος γενομένη μεγάλα ἐκτήσατο χρήματα ὡς ἂν εἶναι Ῥοδώπι, ἀτὰρ οὐκ ὥς γε ἐς πυραμίδα τοιαύτην ἐξικέσθαι. τῆς γὰρ τὴν δεκάτην τῶν χρημάτων ἰδέσθαι ἐστὶ ἔτι καὶ ἐς τόδε παντὶ τῷ βουλομένῳ, οὐδὲν δεῖ μεγάλα οἱ χρήματα ἀναθεῖναι. ἐπεθύμησε γὰρ Ῥοδῶπις μνημήιον ἑωυτῆς ἐν τῇ Ἑλλάδι καταλιπέσθαι, ποίημα ποιησαμένη τοῦτο τὸ μὴ τυγχάνοι ἄλλῳ ἐξευρημένον καὶ ἀνακείμενον ἐν ἱρῷ, τοῦτο ἀναθεῖναι ἐς Δελφοὺς μνημόσυνον ἑωυτῆς. τῆς ὦν δεκάτης τῶν χρημάτων ποιησαμένη ὀβελοὺς βουπόρους πολλοὺς σιδηρέους, ὅσον ἐνεχώρεε ἡ δεκάτη οἱ, ἀπέπεμπε ἐς Δελφούς· οἳ καὶ νῦν ἔτι συννενέαται ὄπισθε μὲν τοῦ βωμοῦ τὸν Χῖοι ἀνέθεσαν, ἀντίον δὲ αὐτοῦ τοῦ νηοῦ. φιλέουσι δέ κως ἐν τῇ Ναυκράτι ἐπαφρόδιτοι γίνεσθαι αἱ ἑταῖραι. τοῦτο μὲν γὰρ αὕτη, τῆς πέρι λέγεται ὅδε ὁ λόγος, οὕτω δή τι κλεινὴ ἐγένετο ὡς καὶ οἱ πάντες Ἕλληνες Ῥοδώπιος τὸ οὔνομα ἐξέμαθον· τοῦτο δὲ ὕστερον ταύτης, τῇ οὔνομα ἦν Ἀρχιδίκη, ἀοίδιμος ἀνὰ τὴν Ἑλλάδα ἐγένετο, ἧσσον δὲ τῆς ἑτέρης περιλεσχήνευτος. Χάραξος δὲ ὡς λυσάμενος Ῥοδῶπιν ἀπενόστησε ἐς Μυτιλήνην, ἐν μέλεϊ Σαπφὼ πολλὰ κατεκερτόμησέ μιν. ^2.139 τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς. ^2.152 τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας. ^2.159 παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν. ^2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι. ^3.38 πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι. ^3.39 Καμβύσεω δὲ ἐπʼ Αἴγυπτον στρατευομένου ἐποιήσαντο καὶ Λακεδαιμόνιοι στρατηίην ἐπὶ Σάμον τε καὶ Πολυκράτεα τὸν Αἰάκεος· ὃς ἔσχε Σάμον ἐπαναστάς, καὶ τὰ μὲν πρῶτα τριχῇ δασάμενος τὴν πόλιν 1 τοῖσι ἀδελφεοῖσι Πανταγνώτῳ καὶ Συλοσῶντι ἔνειμε, μετὰ δὲ τὸν μὲν αὐτῶν ἀποκτείνας τὸν δὲ νεώτερον Συλοσῶντα ἐξελάσας ἔσχε πᾶσαν Σάμον, σχὼν δὲ ξεινίην Ἀμάσι τῷ Αἰγύπτου βασιλέι συνεθήκατο, πέμπων τε δῶρα καὶ δεκόμενος ἄλλα παρʼ ἐκείνου. ἐν χρόνῳ δὲ ὀλίγῳ αὐτίκα τοῦ Πολυκράτεος τὰ πρήγματα ηὔξετο καὶ ἦν βεβωμένα ἀνά τε τὴν Ἰωνίην καὶ τὴν ἄλλην Ἑλλάδα· ὅκου γὰρ ἰθύσειε στρατεύεσθαι, πάντα οἱ ἐχώρεε εὐτυχέως. ἔκτητο δὲ πεντηκοντέρους τε ἑκατὸν καὶ χιλίους τοξότας, ἔφερε δὲ καὶ ἦγε πάντας διακρίνων οὐδένα· τῷ γὰρ φίλῳ ἔφη χαριεῖσθαι μᾶλλον ἀποδιδοὺς τὰ ἔλαβε ἢ ἀρχὴν μηδὲ λαβών. συχνὰς μὲν δὴ τῶν νήσων ἀραιρήκεε, πολλὰ δὲ καὶ τῆς ἠπείρου ἄστεα· ἐν δὲ δὴ καὶ Λεσβίους πανστρατιῇ βοηθέοντας Μιλησίοισι ναυμαχίῃ κρατήσας εἷλε, οἳ τὴν τάφρον περὶ τὸ τεῖχος τὸ ἐν Σάμῳ πᾶσαν δεδεμένοι ὤρυξαν. ^3.47 καὶ ἔπειτα παρασκευασάμενοι ἐστρατεύοντο Λακεδαιμόνιοι ἐπὶ Σάμον, ὡς μὲν Σάμιοι λέγουσι, εὐεργεσίας ἐκτίνοντες, ὅτι σφι πρότεροι αὐτοὶ νηυσὶ ἐβοήθησαν ἐπὶ Μεσσηνίους· ὡς δὲ Λακεδαιμόνιοι λέγουσι, οὐκ οὕτω τιμωρῆσαι δεομένοισι Σαμίοισι ἐστρατεύοντο ὡς τίσασθαι βουλόμενοι τοῦ κρητῆρος τῆς ἁρπαγῆς, τὸν ἦγον Κροίσῳ, καὶ τοῦ θώρηκος, τὸν αὐτοῖσι Ἄμασις ὁ Αἰγύπτου βασιλεὺς ἔπεμψε δῶρον. καὶ γὰρ θώρηκα ἐληίσαντο τῷ προτέρῳ ἔτεϊ ἢ τὸν κρητῆρα οἱ Σάμιοι, ἐόντα μὲν λίνεον καὶ ζῴων ἐνυφασμένων συχνῶν, κεκοσμημένον δὲ χρυσῷ καὶ εἰρίοισι ἀπὸ ξύλου· τῶν δὲ εἵνεκα θωμάσαι ἄξιον, ἁρπεδόνη ἑκάστη τοῦ θώρηκος ποιέει· ἐοῦσα γὰρ λεπτὴ ἔχει ἁρπεδόνας ἐν ἑωυτῇ τριηκοσίας καὶ ἑξήκοντα, πάσας φανεράς. τοιοῦτος ἕτερος ἐστὶ καὶ τὸν ἐν Λίνδῳ ἀνέθηκε τῇ Ἀθηναίῃ Ἄμασις. ^3.49 εἰ μέν νυν Περιάνδρου τελευτήσαντος τοῖσι Κορινθίοισι φίλα ἦν πρὸς τοὺς Κερκυραίους, οἳ δὲ οὐκ ἂν συνελάβοντο τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ταύτης εἵνεκεν τῆς αἰτίης. νῦν δὲ αἰεὶ ἐπείτε ἔκτισαν τὴν νῆσον εἰσὶ ἀλλήλοισι διάφοροι, ἐόντες ἑωυτοῖσι 1 τούτων ὦν εἵνεκεν ἀπεμνησικάκεον τοῖσι Σαμίοισι οἱ Κορίνθιοι. ἀπέπεμπε δὲ ἐς Σάρδις ἐπʼ ἐκτομῇ Περίανδρος τῶν πρώτων Κερκυραίων ἐπιλέξας τοὺς παῖδας τιμωρεύμενος· πρότεροι γὰρ οἱ Κερκυραῖοι ἦρξαν ἐς αὐτὸν πρῆγμα ἀτάσθαλον ποιήσαντες. ^3.57 οἱ δʼ ἐπὶ τὸν Πολυκράτεα στρατευσάμενοι Σαμίων, ἐπεὶ οἱ Λακεδαιμόνιοι αὐτοὺς ἀπολιπεῖν ἔμελλον, καὶ αὐτοὶ ἀπέπλεον ἐς Σίφνον, χρημάτων γὰρ ἐδέοντο, τὰ δὲ τῶν Σιφνίων πρήγματα ἤκμαζε τοῦτον τὸν χρόνον, καὶ νησιωτέων μάλιστα ἐπλούτεον, ἅτε ἐόντων αὐτοῖσι ἐν τῇ νήσῳ χρυσέων καὶ ἀργυρέων μετάλλων, οὕτω ὥστε ἀπὸ τῆς δεκάτης τῶν γινομένων αὐτόθεν χρημάτων θησαυρὸς ἐν Δελφοῖσι ἀνάκειται ὅμοια τοῖσι πλουσιωτάτοισι· αὐτοὶ δὲ τὰ γινόμενα τῷ ἐνιαυτῷ ἑκάστῳ χρήματα διενέμοντο. ὅτε ὦν ἐποιεῦντο τὸν θησαυρόν, ἐχρέωντο τῷ χρηστηρίῳ εἰ αὐτοῖσι τὰ παρεόντα ἀγαθὰ οἷά τε ἐστὶ πολλὸν χρόνον παραμένειν· ἡ δὲ Πυθίη ἔχρησέ σφι τάδε. ἀλλʼ ὅταν ἐν Σίφνῳ πρυτανήια λευκὰ γένηται λεύκοφρύς τʼ ἀγορή, τότε δὴ δεῖ φράδμονος ἀνδρός φράσσασθαι ξύλινόν τε λόχον κήρυκά τʼ ἐρυθρόν. τοῖσι δὲ Σιφνίοισι ἦν τότε ἡ ἀγορὴ καὶ τὸ πρυτανήιον Παρίῳ λίθῳ ἠσκημένα. ^3.58 τοῦτον τὸν χρησμὸν οὐκ οἷοί τε ἦσαν γνῶναι οὔτε τότε εὐθὺς οὔτε τῶν Σαμίων ἀπιγμένων. ἐπείτε γὰρ τάχιστα πρὸς τὴν Σίφνον προσῖσχον οἱ Σάμιοι, ἔπεμπον τῶν νεῶν μίαν πρέσβεας ἄγουσαν ἐς τὴν πόλιν. τὸ δὲ παλαιὸν ἅπασαι αἱ νέες ἦσαν μιλτηλιφέες, καὶ ἦν τοῦτο τὸ ἡ Πυθίη προηγόρευε τοῖσι Σιφνίοισι, φυλάξασθαι τὸν ξύλινον λόχον κελεύουσα καὶ κήρυκα ἐρυθρόν. ἀπικόμενοι ὦν οἱ ἄγγελοι ἐδέοντο τῶν Σιφνίων δέκα τάλαντά σφι χρῆσαι· οὐ φασκόντων δὲ χρήσειν τῶν Σιφνίων αὐτοῖσι, οἱ Σάμιοι τοὺς χώρους αὐτῶν ἐπόρθεον. πυθόμενοι δὲ εὐθὺς ἧκον οἱ Σίφνιοι βοηθέοντες καὶ συμβαλόντες αὐτοῖσι ἑσσώθησαν, καὶ αὐτῶν πολλοὶ ἀπεκληίσθησαν τοῦ ἄστεος ὑπὸ τῶν Σαμίων, καὶ αὐτοὺς μετὰ ταῦτα ἑκατὸν τάλαντα ἔπρηξαν. ^3.60 ἐμήκυνα δὲ περὶ Σαμίων μᾶλλον, ὅτι σφι τρία ἐστὶ μέγιστα ἁπάντων Ἑλλήνων ἐξεργασμένα, ὄρεός τε ὑψηλοῦ ἐς πεντήκοντα καὶ ἑκατὸν ὀργυιάς, τούτου ὄρυγμα κάτωθεν ἀρξάμενον, ἀμφίστομον. τὸ μὲν μῆκος τοῦ ὀρύγματος ἑπτὰ στάδιοι εἰσί, τὸ δὲ ὕψος καὶ εὖρος ὀκτὼ ἑκάτερον πόδες. διὰ παντὸς δὲ αὐτοῦ ἄλλο ὄρυγμα εἰκοσίπηχυ βάθος ὀρώρυκται, τρίπουν δὲ τὸ εὖρος, διʼ οὗ τὸ ὕδωρ ὀχετευόμενον διὰ τῶν σωλήνων παραγίνεται ἐς τὴν πόλιν ἀγόμενον ἀπὸ μεγάλης πηγῆς. ἀρχιτέκτων δὲ τοῦ ὀρύγματος τούτου ἐγένετο Μεγαρεὺς Εὐπαλῖνος Ναυστρόφου. τοῦτο μὲν δὴ ἓν τῶν τριῶν ἐστι, δεύτερον δὲ περὶ λιμένα χῶμα ἐν θαλάσσῃ, βάθος καὶ εἴκοσι ὀργυιέων· μῆκος δὲ τοῦ χώματος μέζον δύο σταδίων. τρίτον δέ σφι ἐξέργασται νηὸς μέγιστος πάντων νηῶν τῶν ἡμεῖς ἴδμεν· τοῦ ἀρχιτέκτων πρῶτος ἐγένετο Ῥοῖκος Φιλέω ἐπιχώριος. τούτων εἵνεκεν μᾶλλόν τι περὶ Σαμίων ἐμήκυνα. ^3.64 ἐνθαῦτα ἀκούσαντα Καμβύσεα τὸ Σμέρδιος οὔνομα ἔτυψε ἡ ἀληθείη τῶν τε λόγων καὶ τοῦ ἐνυπνίου· ὃς ἐδόκεε ἐν τῷ ὕπνῳ ἀπαγγεῖλαι τινά οἱ ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. μαθὼν δὲ ὡς μάτην ἀπολωλεκὼς εἴη τὸν ἀδελφεόν, ἀπέκλαιε Σμέρδιν· ἀποκλαύσας δὲ καὶ περιημεκτήσας τῇ ἁπάσῃ συμφορῇ ἀναθρώσκει ἐπὶ τὸν ἵππον, ἐν νόῳ ἔχων τὴν ταχίστην ἐς Σοῦσα στρατεύεσθαι ἐπὶ τὸν Μάγον. καί οἱ ἀναθρώσκοντι ἐπὶ τὸν ἵππον τοῦ κολεοῦ τοῦ ξίφεος ὁ μύκης ἀποπίπτει, γυμνωθὲν δὲ τὸ ξίφος παίει τὸν μηρόν· τρωματισθεὶς δὲ κατὰ τοῦτο τῇ αὐτὸς πρότερον τὸν τῶν Αἰγυπτίων θεὸν Ἆπιν ἔπληξε, ὥς οἱ καιρίῃ ἔδοξε τετύφθαι, εἴρετο ὁ Καμβύσης ὅ τι τῇ πόλι οὔνομα εἴη· οἳ δὲ εἶπαν ὅτι Ἀγβάτανα. τῷ δὲ ἔτι πρότερον ἐκέχρηστο ἐκ Βουτοῦς πόλιος ἐν Ἀγβατάνοισι τελευτήσειν τὸν βίον. ὃ μὲν δὴ ἐν τοῖσι Μηδικοῖσι Ἀγβατάνοισι ἐδόκεε τελευτήσειν γηραιός, ἐν τοῖσί οἱ ἦν τὰ πάντα πρήγματα· τὸ δὲ χρηστήριον ἐν τοῖσι ἐν Συρίῃ Ἀγβατάνοισι ἔλεγε ἄρα. καὶ δὴ ὡς τότε ἐπειρόμενος ἐπύθετο τῆς πόλιος τὸ οὔνομα, ὑπὸ τῆς συμφορῆς τῆς τε ἐκ τοῦ Μάγου ἐκπεπληγμένος καὶ τοῦ τρώματος ἐσωφρόνησε, συλλαβὼν δὲ τὸ θεοπρόπιον εἶπε “ἐνθαῦτα Καμβύσεα τὸν Κύρου ἐστὶ πεπρωμένον τελευτᾶν.” ^3.117 ἔστι δὲ πεδίον ἐν τῇ Ἀσίῃ περικεκληιμένον ὄρεϊ πάντοθεν, διασφάγες δὲ τοῦ ὄρεος εἰσὶ πέντε. τοῦτο τὸ πεδίον ἦν μὲν κοτὲ Χορασμίων, ἐν οὔροισι ἐὸν Χορασμίων τε αὐτῶν καὶ Ὑρκανίων καὶ Πάρθων καὶ Σαραγγέων καὶ Θαμαναίων, ἐπείτε δὲ Πέρσαι ἔχουσι τὸ κράτος, ἐστὶ τοῦ βασιλέος. ἐκ δὴ ὦν τοῦ περικληίοντος ὄρεος τούτου ῥέει ποταμὸς μέγας, οὔνομα δέ οἱ ἐστὶ Ἄκης. οὗτος πρότερον μὲν ἄρδεσκε διαλελαμμένος πενταχοῦ τούτων τῶν εἰρημένων τὰς χώρας, διὰ διασφάγος ἀγόμενος ἑκάστης ἑκάστοισι· ἐπείτε δὲ ὑπὸ τῷ Πέρσῃ εἰσί, πεπόνθασι τοιόνδε· τὰς διασφάγας τῶν ὀρέων ἐνδείμας ὁ βασιλεὺς πύλας ἐπʼ ἑκάστῃ διασφάγι ἔστησε· ἀποκεκληιμένου δὲ τοῦ ὕδατος τῆς ἐξόδου τὸ πεδίον τὸ ἐντὸς τῶν ὀρέων πέλαγος γίνεται, ἐνδιδόντος μὲν τοῦ ποταμοῦ, ἔχοντος δὲ οὐδαμῇ ἐξήλυσιν. οὗτοι ὦν οἵ περ ἔμπροσθε ἐώθεσαν χρᾶσθαι τῷ ὕδατι, οὐκ ἔχοντες αὐτῷ χρᾶσθαι συμφορῇ μεγάλῃ διαχρέωνται. τὸν μὲν γὰρ χειμῶνα ὕει σφι ὁ θεὸς ὥσπερ καὶ τοῖσι ἄλλοισι ἀνθρώποισι, τοῦ δὲ θέρεος σπείροντες μελίνην καὶ σήσαμον χρηίσκονται τῷ ὕδατι. ἐπεὰν ὦν μηδέν σφι παραδιδῶται τοῦ ὕδατος, ἐλθόντες ἐς τοὺς Πέρσας αὐτοί τε καὶ γυναῖκες, στάντες κατὰ τὰς θύρας τοῦ βασιλέος βοῶσι ὠρυόμενοι, ὁ δὲ βασιλεὺς τοῖσι δεομένοισι αὐτῶν μάλιστα ἐντέλλεται ἀνοίγειν τὰς πύλας τὰς ἐς τοῦτο φερούσας. ἐπεὰν δὲ διάκορος ἡ γῆ σφεων γένηται πίνουσα τὸ ὕδωρ, αὗται μὲν αἱ πύλαι ἀποκληίονται, ἄλλας δʼ ἐντέλλεται ἀνοίγειν ἄλλοισι τοῖσι δεομένοισι μάλιστα τῶν λοιπῶν. ὡς δʼ ἐγὼ οἶδα ἀκούσας, χρήματα μεγάλα πρησσόμενος ἀνοίγει πάρεξ τοῦ φόρου. ^3.122 αἰτίαι μὲν δὴ αὗται διφάσιαι λέγονται τοῦ θανάτου τοῦ Πολυκράτεος γενέσθαι, πάρεστι δὲ πείθεσθαι ὁκοτέρῃ τις βούλεται αὐτέων. ὁ δὲ ὦν Ὀροίτης ἱζόμενος ἐν Μαγνησίῃ τῇ ὑπὲρ Μαιάνδρου ποταμοῦ οἰκημένῃ ἔπεμπε Μύρσον τὸν Γύγεω ἄνδρα Λυδὸν ἐς Σάμον ἀγγελίην φέροντα, μαθὼν τοῦ Πολυκράτεος τὸν νόον. Πολυκράτης γὰρ ἐστὶ πρῶτος τῶν ἡμεῖς ἴδμεν Ἑλλήνων ὃς θαλασσοκρατέειν ἐπενοήθη, πάρεξ Μίνωός τε τοῦ Κνωσσίου καὶ εἰ δή τις ἄλλος πρότερος τούτου ἦρξε τῆς θαλάσσης· τῆς δὲ ἀνθρωπηίης λεγομένης γενεῆς Πολυκράτης πρῶτος, ἐλπίδας πολλὰς ἔχων Ἰωνίης τε καὶ νήσων ἄρξειν. μαθὼν ὦν ταῦτά μιν διανοεύμενον ὁ Ὀροίτης πέμψας ἀγγελίην ἔλεγε τάδε. “Ὀροίτης Πολυκράτεϊ ὧδε λέγει. πυνθάνομαι ἐπιβουλεύειν σε πρήγμασι μεγάλοισι, καὶ χρήματά τοι οὐκ εἶναι κατὰ τὰ φρονήματα. σύ νυν ὧδε ποιήσας ὀρθώσεις μὲν σεωυτόν, σώσεις δὲ καὶ ἐμέ· ἐμοὶ γὰρ βασιλεὺς Καμβύσης ἐπιβουλεύει θάνατον, καί μοι τοῦτο ἐξαγγέλλεται σαφηνέως. σύ νυν ἐμὲ ἐκκομίσας αὐτὸν καὶ χρήματα, τὰ μὲν αὐτῶν αὐτὸς ἔχε, τὰ δὲ ἐμὲ ἔα ἔχειν· εἵνεκέν τε χρημάτων ἄρξεις ἁπάσης τῆς Ἑλλάδος. εἰ δέ μοι ἀπιστέεις τὰ περὶ τῶν χρημάτων, πέμψον ὅστις τοι πιστότατος τυγχάνει ἐών, τῷ ἐγὼ ἀποδέξω.” ^3.124 ὁ δὲ πολλὰ μὲν τῶν μαντίων ἀπαγορευόντων πολλὰ δὲ τῶν φίλων ἐστέλλετο αὐτόσε, πρὸς δὲ καὶ ἰδούσης τῆς θυγατρὸς ὄψιν ἐνυπνίου τοιήνδε· ἐδόκεε οἷ τὸν πατέρα ἐν τῷ ἠέρι μετέωρον ἐόντα λοῦσθαι μὲν ὑπὸ τοῦ Διός, χρίεσθαι δὲ ὑπὸ τοῦ ἡλίου. ταύτην ἰδοῦσα τὴν ὄψιν παντοίη ἐγίνετο μὴ ἀποδημῆσαι τὸν Πολυκράτεα παρὰ τὸν Ὀροίτεα, καὶ δὴ καὶ ἰόντος αὐτοῦ ἐπὶ τὴν πεντηκόντερον ἐπεφημίζετο. ὁ δέ οἱ ἠπείλησε, ἢν σῶς ἀπονοστήσῃ, πολλόν μιν χρόνον παρθενεύεσθαι. ἣ δὲ ἠρήσατο ἐπιτελέα ταῦτα γενέσθαι· βούλεσθαι γὰρ παρθενεύεσθαι πλέω χρόνον ἢ τοῦ πατρὸς ἐστερῆσθαι. ^3.125 Πολυκράτης δὲ πάσης συμβουλίης ἀλογήσας ἔπλεε παρὰ τὸν Ὀροίτεα, ἅμα ἀγόμενος ἄλλους τε πολλοὺς τῶν ἑταίρων, ἐν δὲ δὴ καὶ Δημοκήδεα τὸν Καλλιφῶντος Κροτωνιήτην ἄνδρα, ἰητρόν τε ἐόντα καὶ τὴν τέχνην ἀσκέοντα ἄριστα τῶν κατʼ ἑωυτόν. ἀπικόμενος δὲ ἐς τὴν Μαγνησίην ὁ Πολυκράτης διεφθάρη κακῶς, οὔτε ἑωυτοῦ ἀξίως οὔτε τῶν ἑωυτοῦ φρονημάτων· ὅτι γὰρ μὴ οἱ Συρηκοσίων γενόμενοι τύραννοι οὐδὲ εἷς τῶν ἄλλων Ἑλληνικῶν τυράννων ἄξιος ἐστὶ Πολυκράτεϊ μεγαλοπρεπείην συμβληθῆναι. ἀποκτείνας δέ μιν οὐκ ἀξίως ἀπηγήσιος Ὀροίτης ἀνεσταύρωσε· τῶν δέ οἱ ἑπομένων ὅσοι μὲν ἦσαν Σάμιοι, ἀπῆκε, κελεύων σφέας ἑωυτῷ χάριν εἰδέναι ἐόντας ἐλευθέρους, ὅσοι δὲ ἦσαν ξεῖνοί τε καὶ δοῦλοι τῶν ἑπομένων, ἐν ἀνδραπόδων λόγῳ ποιεύμενος εἶχε. Πολυκράτης δὲ ἀνακρεμάμενος ἐπετέλεε πᾶσαν τὴν ὄψιν τῆς θυγατρός· ἐλοῦτο μὲν γὰρ ὑπὸ τοῦ Διὸς ὅκως ὕοι, ἐχρίετο δὲ ὑπὸ τοῦ ἡλίου, ἀνιεὶς αὐτὸς ἐκ τοῦ σώματος ἰκμάδα. ^3.142 τῆς δὲ Σάμου Μαιάνδριος ὁ Μαιανδρίου εἶχε τὸ κράτος, ἐπιτροπαίην παρὰ Πολυκράτεος λαβὼν τὴν ἀρχήν· τῷ δικαιοτάτῳ ἀνδρῶν βουλομένῳ γενέσθαι οὐκ ἐξεγένετο. ἐπειδὴ γάρ οἱ ἐξαγγέλθη ὁ Πολυκράτεος θάνατος, ἐποίεε τοιάδε· πρῶτα μὲν Διὸς ἐλευθερίου βωμὸν ἱδρύσατο καὶ τέμενος περὶ αὐτὸν οὔρισε τοῦτο τὸ νῦν ἐν τῷ προαστείῳ ἐστί· μετὰ δέ, ὥς οἱ ἐπεποίητο, ἐκκλησίην συναγείρας πάντων τῶν ἀστῶν ἔλεξε τάδε. “ἐμοί, ὡς ἴστε καὶ ὑμεῖς, σκῆπτρον καὶ δύναμις πᾶσα ἡ Πολυκράτεος ἐπιτέτραπται, καί μοι παρέχει νῦν ὑμέων ἄρχειν. ἐγὼ δὲ τὰ τῷ πέλας ἐπιπλήσσω, αὐτὸς κατὰ δύναμιν οὐ ποιήσω· οὔτε γάρ μοι Πολυκράτης ἤρεσκε δεσπόζων ἀνδρῶν ὁμοίων ἑωυτῷ οὔτε ἄλλος ὅστις τοιαῦτα ποιέει. Πολυκράτης μέν νυν ἐξέπλησε μοῖραν τὴν ἑωυτοῦ, ἐγὼ δὲ ἐς μέσον τὴν ἀρχὴν τιθεὶς ἰσονομίην ὑμῖν προαγορεύω. τοσάδε μέντοι δικαιῶ γέρεα ἐμεωυτῷ γενέσθαι, ἐκ μέν γε τῶν Πολυκράτεος χρημάτων ἐξαίρετα ἓξ τάλαντά μοι γενέσθαι, ἱρωσύνην δὲ πρὸς τούτοισι αἱρεῦμαι αὐτῷ τέ μοι καὶ τοῖσι ἀπʼ ἐμεῦ αἰεὶ γινομένοισι τοῦ Διὸς τοῦ ἐλευθερίου· τῷ αὐτός τε ἱρὸν ἱδρυσάμην καὶ τὴν ἐλευθερίην ὑμῖν περιτίθημι.” ὃ μὲν δὴ ταῦτα τοῖσι Σαμίοισι ἐπαγγέλλετο· τῶν δέ τις ἐξαναστὰς εἶπε “ἀλλʼ οὐδʼ ἄξιος εἶς σύ γε ἡμέων ἄρχειν, γεγονώς τε κακῶς καὶ ἐὼν ὄλεθρος· ἀλλὰ μᾶλλον ὅκως λόγον δώσεις τῶν μετεχείρισας χρημάτων.” ^4.32 Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε. ^4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. ^4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. ^4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου. ^4.150 μέχρι μέν νυν τούτου τοῦ λόγου Λακεδαιμόνιοι Θηραίοισι κατὰ ταὐτὰ λέγουσι, τὸ δὲ ἀπὸ τούτου μοῦνοι Θηραῖοι ὧδε γενέσθαι λέγουσι. Γρῖννος ὁ Αἰσανίου ἐὼν Ψήρα τούτου ἀπόγονος καὶ βασιλεύων Θήρης τῆς νήσου ἀπίκετο ἐς Δελφούς, ἄγων ἀπὸ τῆς πόλιος ἑκατόμβην· εἵποντο δέ οἱ καὶ ἄλλοι τῶν πολιητέων καὶ δὴ καὶ Βάττος ὁ Πολυμνήστου, ἐὼν γένος Εὐφημίδης τῶν Μινυέων. χρεωμένῳ δὲ τῷ Γρίννῳ τῷ, βασιλέι τῶν Θηραίων περὶ ἄλλων χρᾷ ἡ Πυθίη κτίζειν ἐν Λιβύη πόλιν. ὁ δὲ ἀμείβετο λέγων “ἐγὼ μὲν ὦναξ πρεσβύτερός τε ἤδη εἰμὶ καὶ βαρὺς ἀείρεσθαι· σὺ δὲ τινὰ τῶνδε τῶν νεωτέρων κέλευε ταῦτα ποιέειν.” ἅμα τε ἔλεγε ταῦτα καὶ ἐδείκνυε ἐς τὸν Βάττον. τότε μὲν τοσαῦτα. μετὰ δὲ ἀπελθόντες ἀλογίην εἶχον τοῦ χρηστηρίου, οὔτε Λιβύην εἰδότες ὅκου γῆς εἴη οὔτε τολμῶντες ἐς ἀφανὲς χρῆμα ἀποστέλλειν ἀποικίην. ^4.151 ἑπτὰ δὲ ἐτέων μετὰ ταῦτα οὐκ ὗε τὴν Θήρην, ἐν τοῖσι τὰ δένδρεα πάντα σφι τὰ ἐν τῇ νήσῳ πλὴν ἑνὸς ἐξαυάνθη. χρεωμένοισι δὲ τοῖσι Θηραίοισι προέφερε ἡ Πυθίη τὴν ἐς Λιβύην ἀποικίην. ἐπείτε δὲ κακοῦ οὐδὲν ἦν σφι μῆχος, πέμπουσι ἐς Κρήτην ἀγγέλους διζημένους εἴ τις Κρητῶν ἢ μετοίκων ἀπιγμένος εἴη ἐς Λιβύην. περιπλανώμενοι δὲ αὐτὴν οὗτοι ἀπίκοντο καὶ ἐς Ἴτανον πόλιν, ἐν ταύτῃ δὲ συμμίσγουσι ἀνδρὶ πορφυρέι τῷ οὕνομα ἦν Κορώβιος, ὃς ἔφη ὑπʼ ἀνέμων ἀπενειχθεὶς ἀπικέσθαι ἐς Λιβύην καὶ Λιβύης ἐς Πλατέαν νῆσον. μισθῷ, δὲ τοῦτον πείσαντες ἦγον ἐς Θήρην, ἐκ δὲ Θήρης ἔπλεον κατάσκοποι ἄνδρες τὰ πρῶτα οὐ πολλοί· κατηγησαμένου δὲ τοῦ Κορωβίου ἐς τὴν νῆσον ταύτην δὴ τὴν Πλατέαν, τὸν μέν Κορώβιον λείπουσι, σιτία καταλιπόντες ὅσων δὴ μηνῶν, αὐτοὶ δὲ ἔπλεον τὴν ταχίστην ἀπαγγελέοντες Θηραίοισι περὶ τῆς νήσου. ^4.155 ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλακεύετο. χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοι τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπίζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε. Βάττʼ ἐπὶ φωνὴν ἦλθες. ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα, ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη “ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες. ” ὃ δʼ ἀμείβετο τοῖσιδε. “ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησάμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν τέῳ δυνάμι, κοίῃ χειρί;” ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δε κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην. ^4.156 μετὰ δὲ αὐτῷ τε τούτῳ καὶ τοῖσι ἄλλοισι Θηραίοισι συνεφέρετο παλιγκότως. ἀγνοεῦντες δὲ τὰς συμφορὰς οἱ Θηραῖοι ἔπεμπον ἐς Δελφοὺς περὶ τῶν παρεόντων κακῶν. ἡ δὲ Πυθίη σφι ἔχρησε συγκτίζουσι Βάττῳ Κυρήνην τῆς Λιβύης ἄμεινον πρήξειν. ἀπέστελλον μετὰ ταῦτα τὸν Βάττον οἱ Θηραῖοι δύο πεντηκοντέροισι. πλώσαντες δὲ ἐς τὴν Λιβύην οὗτοι, οὐ γὰρ εἶχον ὅ τι ποιέωσι ἄλλο, ὀπίσω ἀπαλλάσσοντο ἐς τὴν Θήρην. οἱ δὲ Θηραῖοι καταγομένους ἔβαλλον καὶ οὐκ ἔων τῇ γῇ προσίσχειν, ἀλλʼ ὀπίσω πλώειν ἐκέλευον. οἳ δὲ ἀναγκαζόμενοι ὀπίσω ἀπέπλεον καὶ ἔκτισαν νῆσον ἐπὶ Λιβύῃ κειμένην, τῇ οὔνομα, ὡς καὶ πρότερον εἰρέθη, ἐστὶ Βλατέα. λέγεται δὲ ἴση εἶναι ἡ νῆσος τῆ νῦν Κυρηναίων πόλι. ^4.157 ταύτην οἰκέοντες δύο ἔτεα, οὐδὲν γάρ σφι χρηστὸν συνεφέρετο, ἕνα αὐτῶν καταλιπόντες οἱ λοιποὶ πάντες ἀπέπλεον ἐς Δελφούς, ἀπικόμενοι δὲ ἐπὶ τὸ χρηστήριον ἐχρέωντο, φάμενοι οἰκέειν τε τὴν Λιβύην καὶ οὐδὲν ἄμεινον πρήσσειν οἰκεῦντες. ἡ δὲ Πυθίη σφι πρὸς ταῦτα χρᾷ τάδε. αἰ τὺ ἐμεῦ Λιβύην μηλοτρόφον οἶδας ἄμεινον, μὴ ἐλθὼν ἐλθόντος, ἄγαν ἄγαμαι σοφίην σεῦ. ἀκούσαντες δὲ τούτων οἱ ἀμφὶ τὸν Βάττον ἀπέπλωον ὀπίσω· οὐ γὰρ δή σφεας ἀπίει ὁ θεὸς τῆς ἀποικίης, πρὶν δὴ ἀπίκωνται ἐς αὐτὴν Λιβύην. ἀπικόμενοι δὲ ἐς τὴν νῆσον καὶ ἀναλαβόντες τὸν ἔλιπον, ἔκτισαν αὐτῆς τῆς Λιβύης χῶρον ἀντίον τῆς νήσου τῷ οὔνομα ἦν Ἄζιρις· τὸν νάπαι τε κάλλισται ἐπʼ ἀμφότερα συγκληίουσι καὶ ποταμὸς τὰ ἐπὶ θάτερα παραρρέει. ^4.161 διεδέξατο δὲ τὴν βασιληίην τοῦ Ἀρκεσίλεω ὁ παῖς Βάττος, χωλός τε ἐὼν καὶ οὐκ ἀρτίπους. οἱ δὲ Κυρηναῖοι πρὸς τὴν καταλαβοῦσαν συμφορὴν ἔπεμπον ἐς Δελφοὺς ἐπειρησομένους ὅντινα τρόπον καταστησάμενοι κάλλιστα ἂν οἰκέοιεν. ἡ δὲ Πυθίη ἐκέλευε ἐκ Μαντινέης τῆς Ἀρκάδων καταρτιστῆρα ἀγαγέσθαι. αἴτεον ὦν οἱ Κυρηναῖοι, καὶ οἱ Μαντινέες ἔδοσαν ἄνδρα τῶν ἀστῶν δοκιμώτατον, τῷ οὔνομα ἦν Δημῶναξ. οὗτος ὦν ὡνὴρ ἀπικόμενος ἐς τὴν Κυρήνην καὶ μαθὼν ἕκαστα τοῦτο μὲν τριφύλους ἐποίησε σφεας, τῇδε διαθείς· Θηραίων μὲν καὶ τῶν περιοίκων μίαν μοῖραν ἐποίησε, ἄλλην δὲ Πελοποννησίων καὶ Κρητῶν, τρίτην δὲ νησιωτέων πάντων. τοῦτο δὲ τῷ βασιλέι Βάττῳ τεμένεα ἐξελὼν καὶ ἱρωσύνας, τὰ ἄλλα πάντα τὰ πρότερον εἶχον οἱ βασιλέες ἐς μέσον τῷ δήμῳ ἔθηκε. ^4.162 ἐπὶ μὲν δὴ τούτου τοῦ Βάττου οὕτω διετέλεε ἐόντα, ἐπὶ δὲ τοῦ τούτου παιδὸς Ἀρκεσίλεω πολλὴ ταραχὴ περὶ τῶν τιμέων ἐγένετο. Ἀρκεσίλεως γὰρ ὁ Βάττου τε τοῦ χωλοῦ καὶ Φερετίμης οὐκ ἔφη ἀνέξεσθαι κατὰ τὰ ὁ Μαντινεὺς Δημῶναξ ἔταξε, ἀλλὰ ἀπαίτεε τὰ τῶν προγόνων γέρεα. ἐνθεῦτεν στασιάζων ἑσσώθη καὶ ἔφυγε ἐς Σάμον, ἡ δὲ μήτηρ οἱ ἐς Σαλαμῖνα τῆς Κύπρου ἔφυγε. τῆς δὲ Σαλαμῖνος τοῦτον τὸν χρόνον ἐπεκράτεε Εὐέλθων, ὃς τὸ ἐν Δελφοῖσι θυμιητήριον, ἐὸν ἀξιοθέητον ἀνέθηκε, τὸ ἐν τῷ Κορινθίων θησαυρῷ κέεται. ἀπικομένη δὲ παρὰ τοῦτον ἡ Φερετίμη ἐδέετο στρατιῆς ἣ κατάξει σφέας ἐς τὴν Κυρήνην. ὁ δὲ Εὐέλθων πᾶν μᾶλλον ἢ στρατιήν οἱ ἐδίδου· ἣ δὲ λαμβάνουσα τὸ διδόμενον καλὸν μὲν ἔφη καὶ τοῦτο εἶναι, κάλλιον δὲ ἐκεῖνο, τὸ δοῦναί οἱ δεομένῃ στρατιήν. τοῦτο ἐπὶ παντὶ γὰρ τῷ διδομένῳ ἔλεγε, τελευταῖόν οἱ ἐξέπεμψε δῶρον ὁ Εὐέλθων ἄτρακτον χρύσεον καὶ ἠλακάτην, προσῆν δε καὶ εἴριον. ἐπειπάσης δὲ αὖτις τῆς Φερετίμης τὠυτὸ ἔπος, ὁ Εὐέλθων ἔφη τοιούτοισι γυναῖκας δωρέεσθαι ἀλλʼ οὐ στρατιῇ. ^4.163 ὁ δὲ Ἀρκεσίλεως τοῦτον τὸν χρόνον ἐὼν ἐν Σάμῳ συνήγειρε πάντα ἄνδρα ἐπὶ γῆς ἀναδασμῷ· συλλεγομένου δὲ στρατοῦ πολλοῦ, ἐστάλη ἐς Δελφοὺς Ἀρκεσίλεως χρησόμενος τῷ χρηστηρίῳ περὶ κατόδου. ἡ δὲ Πυθίη οἱ χρᾷ τάδε. “ἐπὶ μὲν τέσσερας Βᾶττους καὶ Ἀρκεσίλεως τέσσερας, ὀκτὼ ἀνδρῶν γενεάς, διδοῖ ὑμῖν Λοξίης βασιλεύειν Κυρήνης, πλέον μέντοι τούτου οὐδὲ πειρᾶσθαι παραινέει. σὺ μέντοι ἥσυχος εἶναι κατελθὼν ἐς τὴν σεωυτοῦ. ἢν δὲ τὴν κάμινον εὕρῃς πλέην ἀμφορέων, μὴ ἐξοπτήσῃς τοὺς ἀμφορέας ἀλλʼ ἀπόπεμπε κατʼ οὖρον· εἰ δὲ ἐξοπτήσεις τὴν κάμινον, 1 μὴ ἐσέλθῃς ἐς τὴν ἀμφίρρυτον· εἰ δὲ μὴ ἀποθανέαι καὶ αὐτὸς καὶ ταῦρος ὁ καλλιστεύων.” ταῦτα ἡ Πυθίη Ἀρκεσίλεῳ χρᾷ. ^5.36 Ἱστιαῖος μέν νυν ταῦτα διανοεύμενος ἀπέπεμπε τὸν ἄγγελον, Ἀρισταγόρῃ δὲ συνέπιπτε τοῦ αὐτοῦ χρόνου πάντα ταῦτα συνελθόντα. ἐβουλεύετο ὦν μετὰ τῶν στασιωτέων, ἐκφήνας τήν τε ἑωυτοῦ γνώμην καὶ τὰ παρὰ τοῦ Ἱστιαίου ἀπιγμένα. οἱ μὲν δὴ ἄλλοι πάντες γνώμην κατὰ τὠυτὸ ἐξεφέροντο, κελεύοντες ἀπίστασθαι· Ἑκαταῖος δʼ ὁ λογοποιὸς πρῶτα μὲν οὐκ ἔα πόλεμον βασιλέι τῶν Περσέων ἀναιρέεσθαι, καταλέγων τά τε ἔθνεα πάντα τῶν ἦρχε Δαρεῖος καὶ τὴν δύναμιν αὐτοῦ. ἐπείτε δὲ οὐκ ἔπειθε, δεύτερα συνεβούλευε ποιέειν ὅκως ναυκρατέες τῆς θαλάσσης ἔσονται. ἄλλως μέν νυν οὐδαμῶς ἔφη λέγων ἐνορᾶν ἐσόμενον τοῦτο· ἐπίστασθαι γὰρ τὴν δύναμιν τῶν Μιλησίων ἐοῦσαν ἀσθενέα· εἰ δὲ τὰ χρήματα καταιρεθείη τὰ ἐκ τοῦ ἱροῦ τοῦ ἐν Βραγχίδῃσι, τὰ Κροῖσος ὁ Λυδὸς ἀνέθηκε, πολλὰς εἶχε ἐλπίδας ἐπικρατήσειν τῆς θαλάσσης, καὶ οὕτω αὐτούς τε ἕξειν τοῖσι χρήμασι χρᾶσθαι καὶ τοὺς πολεμίους οὐ συλήσειν αὐτά. τὰ δὲ χρήματα ἦν ταῦτα μεγάλα, ὡς δεδήλωταί μοι ἐν τῷ πρώτῳ τῶν λόγων. αὕτη μὲν δὴ οὐκ ἐνίκα ἡ γνώμη, ἐδόκεε δὲ ὅμως ἀπίστασθαι, ἕνα τε αὐτῶν πλώσαντα ἐς Μυοῦντα ἐς τὸ στρατόπεδον τὸ ἀπὸ τῆς Νάξου ἀπελθόν, ἐὸν ἐνθαῦτα, συλλαμβάνειν πειρᾶσθαι τοὺς ἐπὶ τῶν νεῶν ἐπιπλέοντας στρατηγούς. ^5.41 χρόνου δὲ οὐ πολλοῦ διελθόντος ἡ ἐσύστερον ἐπελθοῦσα γυνὴ τίκτει τὸν δὴ Κλεομένεα τοῦτον. καὶ αὕτη τε ἔφεδρον βασιλέα Σπαρτιήτῃσι ἀπέφαινε, καὶ ἡ προτέρη γυνὴ τὸν πρότερον χρόνον ἄτοκος ἐοῦσα τότε κως ἐκύησε, συντυχίῃ ταύτῃ χρησαμένη. ἔχουσαν δὲ αὐτὴν ἀληθεῖ λόγῳ οἱ τῆς ἐπελθούσης γυναικὸς οἰκήιοι πυθόμενοι ὤχλεον, φάμενοι αὐτὴν κομπέειν ἄλλως βουλομένην ὑποβαλέσθαι. δεινὰ δὲ ποιεύντων αὐτῶν, τοῦ χρόνου συντάμνοντος, ὑπʼ ἀπιστίης οἱ ἔφοροι τίκτουσαν τὴν γυναῖκα περιιζόμενοι ἐφύλαξαν. ἣ δὲ ὡς ἔτεκε Δωριέα ἰθέως ἴσχει Λεωνίδην, καὶ μετὰ τοῦτον ἰθέως ἴσχει Κλεόμβροτον· οἳ δὲ καὶ διδύμους λέγουσι Κλεόμβροτον καὶ Λεωνίδην γενέσθαι. ἣ δὲ Κλεομένεα τεκοῦσα καὶ τὸ δεύτερον ἐπελθοῦσα γυνή, ἐοῦσα θυγάτηρ Πρινητάδεω τοῦ Δημαρμένου, οὐκέτι ἔτικτε τὸ δεύτερον. ^5.44 τὸν χρόνον δὲ τοῦτον, ὡς λέγουσι Συβαρῖται, σφέας τε αὐτοὺς καὶ Τῆλυν τὸν ἑωυτῶν βασιλέα ἐπὶ Κρότωνα μέλλειν στρατεύεσθαι, τοὺς δὲ Κροτωνιήτας περιδεέας γενομένους δεηθῆναι Δωριέος σφίσι τιμωρῆσαι καὶ τυχεῖν δεηθέντας· συστρατεύεσθαί τε δὴ ἐπὶ Σύβαριν Δωριέα καὶ συνελεῖν τὴν Σύβαριν. ταῦτα μέν νυν Συβαρῖται λέγουσι ποιῆσαι Δωριέα τε καὶ τοὺς μετʼ αὐτοῦ, Κροτωνιῆται δὲ οὐδένα σφίσι φασὶ ξεῖνον προσεπιλαβέσθαι τοῦ πρὸς Συβαρίτας πολέμου εἰ μὴ Καλλίην τῶν Ἰαμιδέων μάντιν Ἠλεῖον μοῦνον, καὶ τοῦτον τρόπῳ τοιῷδε· παρὰ Τήλυος τοῦ Συβαριτέων τυράννου ἀποδράντα ἀπικέσθαι παρὰ σφέας, ἐπείτε οἱ τὰ ἱρὰ οὐ προεχώρεε χρηστὰ θυομένῳ ἐπὶ Κρότωνα. ^5.45 ταῦτα δὲ οὗτοι λέγουσι. μαρτύρια δὲ τούτων ἑκάτεροι ἀποδεικνύουσι τάδε, Συβαρῖται μὲν τέμενός τε καὶ νηὸν ἐόντα παρὰ τὸν ξηρὸν Κρᾶθιν, τὸν ἱδρύσασθαι συνελόντα τὴν πόλιν Δωριέα λέγουσι Ἀθηναίῃ ἐπωνύμῳ Κραθίῃ· τοῦτο δὲ αὐτοῦ Δωριέος τὸν θάνατον μαρτύριον μέγιστον ποιεῦνται, ὅτι παρὰ τὰ μεμαντευμένα ποιέων διεφθάρη· εἰ γὰρ δὴ μὴ παρέπρηξε μηδέν, ἐπʼ ὁ δὲ ἐστάλη ἐποίεε, εἷλε ἂν τὴν Ἐρυκίνην χώρην καὶ ἑλὼν κατέσχε, οὐδʼ ἂν αὐτός τε καὶ ἡ στρατιὴ διεφθάρη. οἱ δʼ αὖ Κροτωνιῆται ἀποδεικνῦσι Καλλίῃ μὲν τῷ Ἠλείῳ ἐξαίρετα ἐν γῇ τῇ Κροτωνιήτιδι πολλὰ δοθέντα, τὰ καὶ ἐς ἐμὲ ἔτι ἐνέμοντο οἱ Καλλίεω ἀπόγονοι, Δωριέι δὲ καὶ τοῖσι Δωριέος ἀπογόνοισι οὐδέν. καίτοι εἰ συνεπελάβετό γε τοῦ Συβαριτικοῦ πολέμου Δωριεύς, δοθῆναι ἄν οἱ πολλαπλήσια ἢ Καλλίῃ. ταῦτα μέν νυν ἑκάτεροι αὐτῶν μαρτύρια ἀποφαίνονται, καὶ πάρεστι, ὁκοτέροισί τις πείθεται αὐτῶν, τούτοισι προσχωρέειν. ^5.55 ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ. ^5.56 ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ. ^5.59 εἶδον δὲ καὶ αὐτὸς Καδμήια γράμματα ἐν τῷ ἱρῷ τοῦ Ἀπόλλωνος τοῦ Ἰσμηνίου ἐν Θήβῃσι τῇσι Βοιωτῶν, ἐπὶ τρίποσι τισὶ ἐγκεκολαμμένα, τὰ πολλὰ ὅμοια ἐόντα τοῖσι Ἰωνικοῖσι. ὁ μὲν δὴ εἷς τῶν τριπόδων ἐπίγραμμα ἔχει ἀμφιτρύων μʼ ἀνέθηκʼ ἐνάρων ἀπὸ Τηλεβοάων. 1 1 ταῦτα ἡλικίην εἴη ἂν κατὰ Λάιον τὸν Λαβδάκου τοῦ Πολυδώρου τοῦ Κάδμου. ^5.60 ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. ^5.61 τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια. ^5.62 ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν. ^5.63 ὡς ὦν δὴ οἱ Ἀθηναῖοι λέγουσι, οὗτοι οἱ ἄνδρες ἐν Δελφοῖσι κατήμενοι ἀνέπειθον τὴν Πυθίην χρήμασι, ὅκως ἔλθοιεν Σπαρτιητέων ἄνδρες εἴτε ἰδίῳ στόλῳ εἴτε δημοσίῳ χρησόμενοι, προφέρειν σφι τὰς Ἀθήνας ἐλευθεροῦν. Λακεδαιμόνιοι δέ, ὥς σφι αἰεὶ τὠυτὸ πρόφαντον ἐγίνετο, πέμπουσι Ἀγχιμόλιον τὸν Ἀστέρος, ἐόντα τῶν ἀστῶν ἄνδρα δόκιμον, σὺν στρατῷ ἐξελῶντα Πεισιστρατίδας ἐξ Ἀθηνέων ὅμως καὶ ξεινίους σφι ἐόντας τὰ μάλιστα· τὰ γὰρ τοῦ θεοῦ πρεσβύτερα ἐποιεῦντο ἢ τὰ τῶν ἀνδρῶν· πέμπουσι δὲ τούτους κατὰ θάλασσαν πλοίοισι. ὃ μὲν δὴ προσσχὼν ἐς Φάληρον τὴν στρατιὴν ἀπέβησε, οἱ δὲ Πεισιστρατίδαι προπυνθανόμενοι ταῦτα ἐπεκαλέοντο ἐκ Θεσσαλίης ἐπικουρίην· ἐπεποίητο γάρ σφι συμμαχίη πρὸς αὐτούς. Θεσσαλοὶ δέ σφι δεομένοισι ἀπέπεμψαν κοινῇ γνώμῃ χρεώμενοι χιλίην τε ἵππον καὶ τὸν βασιλέα τὸν σφέτερον Κινέην ἄνδρα Κονιαῖον· τοὺς ἐπείτε ἔσχον συμμάχους οἱ Πεισιστρατίδαι, ἐμηχανῶντο τοιάδε· κείραντες τῶν Φαληρέων τὸ πεδίον καὶ ἱππάσιμον ποιήσαντες τοῦτον τὸν χῶρον ἐπῆκαν τῷ στρατοπέδῳ τὴν ἵππον· ἐμπεσοῦσα δὲ διέφθειρε ἄλλους τε πολλοὺς τῶν Λακεδαιμονίων καὶ δὴ καὶ τὸν Ἀγχιμόλιον· τοὺς δὲ περιγενομένους αὐτῶν ἐς τὰς νέας κατεῖρξαν. ὁ μὲν δὴ πρῶτος στόλος ἐκ Λακεδαίμονος οὕτω ἀπήλλαξε, καὶ Ἀγχιμολίου εἰσὶ ταφαὶ τῆς Ἀττικῆς Ἀλωπεκῆσι, ἀγχοῦ τοῦ Ἡρακλείου τοῦ ἐν Κυνοσάργεϊ. ^5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ. ^5.70 ἐν τῷ μέρεϊ δὲ ἑσσούμενος ὁ Ἰσαγόρης ἀντιτεχνᾶται τάδε· ἐπικαλέεται Κλεομένεα τὸν Λακεδαιμόνιον γενόμενον ἑωυτῷ ξεῖνον ἀπὸ τῆς Πεισιστρατιδέων πολιορκίης· τὸν δὲ Κλεομένεα εἶχε αἰτίη φοιτᾶν παρὰ τοῦ Ἰσαγόρεω τὴν γυναῖκα. τὰ μὲν δὴ πρῶτα πέμπων ὁ Κλεομένης ἐς τὰς Ἀθήνας κήρυκα ἐξέβαλλε Κλεισθένεα καὶ μετʼ αὐτοῦ ἄλλους πολλοὺς Ἀθηναίων, τοὺς ἐναγέας ἐπιλέγων· ταῦτα δὲ πέμπων ἔλεγε ἐκ διδαχῆς τοῦ Ἰσαγόρεω. οἱ μὲν γὰρ Ἀλκμεωνίδαι καὶ οἱ συστασιῶται αὐτῶν εἶχον αἰτίην τοῦ φόνου τούτου, αὐτὸς δὲ οὐ μετεῖχε οὐδʼ οἱ φίλοι αὐτοῦ. ^5.71 οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο. ^5.72 Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι. ^5.79 οὗτοι μέν νυν ταῦτα ἔπρησσον. Θῃβαῖοι δὲ μετὰ ταῦτα ἐς θεὸν ἔπεμπον, βουλόμενοι τίσασθαι Ἀθηναίους. ἡ δὲ Πυθίη ἀπὸ σφέων μὲν αὐτῶν οὐκ ἔφη αὐτοῖσι εἶναι τίσιν, ἐς πολύφημον δὲ ἐξενείκαντας ἐκέλευε τῶν ἄγχιστα δέεσθαι. ἀπελθόντων ὦν τῶν θεοπρόπων, ἐξέφερον τὸ χρηστήριον ἁλίην ποιησάμενοι· ὡς ἐπυνθάνοντο δὲ λεγόντων αὐτῶν τῶν ἄγχιστα δέεσθαι, εἶπαν οἱ Θηβαῖοι ἀκούσαντες τούτων “οὐκ ὦν ἄγχιστα ἡμέων οἰκέουσι Ταναγραῖοί τε καὶ Κορωναῖοι καὶ Θεσπιέες; καὶ οὗτοί γε ἅμα ἡμῖν αἰεὶ μαχόμενοι προθύμως συνδιαφέρουσι τὸν πόλεμον· τί δεῖ τούτων γε δέεσθαι; ἀλλὰ μᾶλλον μὴ οὐ τοῦτο ᾖ τὸ χρηστήριον.” ^5.80 τοιαῦτα ἐπιλεγομένων εἶπε δή κοτε μαθών τις “ἐγώ μοι δοκέω συνιέναι τὸ θέλει λέγειν ἡμῖν τὸ μαντήιον. Ἀσωποῦ λέγονται γενέσθαι θυγατέρες Θήβη τε καὶ Αἴγινα· τουτέων ἀδελφεῶν ἐουσέων, δοκέω ἡμῖν Αἰγινητέων δέεσθαι τὸν θεὸν χρῇσαι τιμωρητήρων γενέσθαι.” καὶ οὐ γάρ τις ταύτης ἀμείνων γνώμη ἐδόκεε φαίνεσθαι, αὐτίκα πέμψαντες ἐδέοντο Αἰγινητέων ἐπικαλεόμενοι κατὰ τὸ χρηστήριόν σφι βοηθέειν, ὡς ἐόντων ἀγχίστων· οἳ δέ σφι αἰτέουσι ἐπικουρίην τοὺς Αἰακίδας συμπέμπειν ἔφασαν. ^5.81 πειρησαμένων δὲ τῶν Θηβαίων κατὰ τὴν συμμαχίην τῶν Αἰακιδέων καὶ τρηχέως περιεφθέντων ὑπὸ τῶν Ἀθηναίων, αὖτις οἱ Θηβαῖοι πέμψαντες τοὺς μὲν Αἰακίδας σφι ἀπεδίδοσαν, τῶν δὲ ἀνδρῶν ἐδέοντο. Αἰγινῆται δὲ εὐδαιμονίῃ τε μεγάλῃ ἐπαερθέντες καὶ ἔχθρης παλαιῆς ἀναμνησθέντες ἐχούσης ἐς Ἀθηναίους, τότε Θηβαίων δεηθέντων πόλεμον ἀκήρυκτον Ἀθηναίοισι ἐπέφερον· ἐπικειμένων γὰρ αὐτῶν Βοιωτοῖσι, ἐπιπλώσαντες μακρῇσι νηυσὶ ἐς τὴν Ἀττικὴν κατὰ μὲν ἔσυραν Φάληρον κατὰ δὲ τῆς ἄλλης παραλίης πολλοὺς δήμους, ποιεῦντες δὲ ταῦτα μεγάλως Ἀθηναίους ἐσικνέοντο. ^5.82 ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο. ^5.83 τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. ^5.84 κλεφθέντων δὲ τῶνδε τῶν ἀγαλμάτων οἱ Ἐπιδαύριοι τοῖσι Ἀθηναίοισι τὰ συνέθεντο οὐκ ἐπετέλεον. πέμψαντες δὲ οἱ Ἀθηναῖοι ἐμήνιον τοῖσι Ἐπιδαυρίοισι· οἳ δὲ ἀπέφαινον λόγῳ ὡς οὐκ ἀδικέοιεν· ὅσον μὲν γὰρ χρόνον εἶχον τὰ ἀγάλματα ἐν τῇ χώρῃ, ἐπιτελέειν τὰ συνέθεντο, ἐπεὶ δὲ ἐστερῆσθαι αὐτῶν, οὐ δίκαιον εἶναι ἀποφέρειν ἔτι, ἀλλὰ τοὺς ἔχοντας αὐτὰ Αἰγινήτας πρήσσεσθαι ἐκέλευον. πρὸς ταῦτα οἱ Ἀθηναῖοι ἐς Αἴγιναν πέμψαντες ἀπαίτεον τὰ ἀγάλματα· οἱ δὲ Αἰγινῆται ἔφασαν σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα. ^5.85 Ἀθηναῖοι μέν νυν λέγουσι μετὰ τὴν ἀπαίτησιν ἀποσταλῆναι τριήρεϊ μιῇ τῶν ἀστῶν τούτους οἳ ἀποπεμφθέντες ἀπὸ τοῦ κοινοῦ καὶ ἀπικόμενοι ἐς Αἴγιναν τὰ ἀγάλματα ταῦτα ὡς σφετέρων ξύλων ἐόντα ἐπειρῶντο ἐκ τῶν βάθρων ἐξανασπᾶν, ἵνα σφέα ἀνακομίσωνται. οὐ δυναμένους δὲ τούτῳ τῷ τρόπῳ αὐτῶν κρατῆσαι, περιβαλόντας σχοινία ἕλκειν τὰ ἀγάλματα, καί σφι ἕλκουσι βροντήν τε καὶ ἅμα τῇ βροντῇ σεισμὸν ἐπιγενέσθαι· τοὺς δὲ τριηρίτας τοὺς ἕλκοντας ὑπὸ τούτων ἀλλοφρονῆσαι, παθόντας δὲ τοῦτο κτείνειν ἀλλήλους ἅτε πολεμίους, ἐς ὃ ἐκ πάντων ἕνα λειφθέντα ἀνακομισθῆναι αὐτὸν ἐς Φάληρον. ^5.86 Ἀθηναῖοι μὲν οὕτω γενέσθαι λέγουσι, Αἰγινῆται δὲ οὐ μιῇ νηὶ ἀπικέσθαι Ἀθηναίους· μίαν μὲν γὰρ καὶ ὀλίγῳ πλεῦνας μιῆς, καὶ εἰ σφίσι μὴ ἔτυχον ἐοῦσαι νέες, ἀπαμύνεσθαι ἂν εὐπετέως· ἀλλὰ πολλῇσι νηυσὶ ἐπιπλέειν σφίσι ἐπὶ τὴν χώρην, αὐτοὶ δέ σφι εἶξαι καὶ οὐ ναυμαχῆσαι. οὐκ ἔχουσι δὲ τοῦτο διασημῆναι ἀτρεκέως, οὔτε εἰ ἥσσονες συγγινωσκόμενοι εἶναι τῇ ναυμαχίῃ κατὰ τοῦτο εἶξαν, οὔτε εἰ βουλόμενοι ποιῆσαι οἷόν τι καὶ ἐποίησαν. Ἀθηναίους μέν νυν, ἐπείτε σφι οὐδεὶς ἐς μάχην κατίστατο, ἀποβάντας ἀπὸ τῶν νεῶν τραπέσθαι πρὸς τὰ ἀγάλματα, οὐ δυναμένους δὲ ἀνασπάσαι ἐκ τῶν βάθρων αὐτὰ οὕτω δὴ περιβαλομένους σχοινία ἕλκειν, ἐς οὗ ἑλκόμενα τὰ ἀγάλματα ἀμφότερα τὠυτὸ ποιῆσαι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, ἄλλῳ δὲ τεῷ· ἐς γούνατα γάρ σφι αὐτὰ πεσεῖν, καὶ τὸν ἀπὸ τούτου χρόνον διατελέειν οὕτω ἔχοντα. Ἀθηναίους μὲν δὴ ταῦτα ποιέειν· σφέας δὲ Αἰγινῆται λέγουσι πυθομένους τοὺς Ἀθηναίους ὡς μέλλοιεν ἐπὶ σφέας στρατεύεσθαι, ἑτοίμους Ἀργείους ποιέεσθαι. τούς τε δὴ Ἀθηναίους ἀποβεβάναι ἐς τὴν Αἰγιναίην, καὶ ἥκειν βοηθέοντας σφίσι τοὺς Ἀργείους καὶ λαθεῖν τε ἐξ Ἐπιδαύρου διαβάντας ἐς τὴν νῆσον καὶ οὐ προακηκοόσι τοῖσι Ἀθηναίοισι ἐπιπεσεῖν ὑποταμομένους τὸ ἀπὸ τῶν νεῶν, ἅμα τε ἐν τούτῳ τὴν βροντήν τε γενέσθαι καὶ τὸν σεισμὸν αὐτοῖσι. ^5.87 λέγεται μέν νυν ὑπʼ Ἀργείων τε καὶ Αἰγινητέων τάδε, ὁμολογέεται δὲ καὶ ὑπʼ Ἀθηναίων ἕνα μοῦνον τὸν ἀποσωθέντα αὐτῶν ἐς τὴν Ἀττικὴν γενέσθαι· πλὴν Ἀργεῖοι μὲν λέγουσι αὐτῶν τὸ Ἀττικὸν στρατόπεδον διαφθειράντων τὸν ἕνα τοῦτον περιγενέσθαι, Ἀθηναῖοι δὲ τοῦ δαιμονίου· περιγενέσθαι μέντοι οὐδὲ τοῦτον τὸν ἕνα, ἀλλʼ ἀπολέσθαι τρόπῳ τοιῷδε. κομισθεὶς ἄρα ἐς τὰς Ἀθήνας ἀπήγγελλε τὸ πάθος· πυθομένας δὲ τὰς γυναῖκας τῶν ἐπʼ Αἴγιναν στρατευσαμένων ἀνδρῶν, δεινόν τι ποιησαμένας κεῖνον μοῦνον ἐξ ἁπάντων σωθῆναι, πέριξ τὸν ἄνθρωπον τοῦτον λαβούσας καὶ κεντεύσας τῇσι περόνῃσι τῶν ἱματίων εἰρωτᾶν ἑκάστην αὐτέων ὅκου εἴη ὁ ἑωυτῆς ἀνήρ. καὶ τοῦτον μὲν οὕτω διαφθαρῆναι, Ἀθηναίοισι δὲ ἔτι τοῦ πάθεος δεινότερόν τι δόξαι εἶναι τὸ τῶν γυναικῶν ἔργον. ἄλλῳ μὲν δὴ οὐκ ἔχειν ὅτεῳ ζημιώσωσι τὰς γυναῖκας, τὴν δὲ ἐσθῆτα μετέβαλον αὐτέων ἐς τὴν Ἰάδα· ἐφόρεον γὰρ δὴ πρὸ τοῦ αἱ τῶν Ἀθηναίων γυναῖκες ἐσθῆτα Δωρίδα, τῇ Κορινθίῃ παραπλησιωτάτην· μετέβαλον ὦν ἐς τὸν λίνεον κιθῶνα, ἵνα δὴ περόνῃσι μὴ χρέωνται. ^5.88 ἔστι δὲ ἀληθέι λόγῳ χρεωμένοισι οὐκ Ἰὰς αὕτη ἡ ἐσθὴς τὸ παλαιὸν ἀλλὰ Κάειρα, ἐπεὶ ἥ γε Ἑλληνικὴ ἐσθὴς πᾶσα ἡ ἀρχαίη τῶν γυναικῶν ἡ αὐτὴ ἦν τὴν νῦν Δωρίδα καλέομεν. τοῖσι δὲ Ἀργείοισι καὶ τοῖσι Αἰγινήτῃσι καὶ πρὸς ταῦτα ἔτι τόδε ποιῆσαι 1 νόμον εἶναι παρὰ σφίσι ἑκατέροισι τὰς περόνας ἡμιολίας ποιέεσθαι τοῦ τότε κατεστεῶτος μέτρου, καὶ ἐς τὸ ἱρὸν τῶν θεῶν τουτέων περόνας μάλιστα ἀνατιθέναι τὰς γυναῖκας, Ἀττικὸν δὲ μήτε τι ἄλλο προσφέρειν πρὸς τὸ ἱρὸν μήτε κέραμον, ἀλλʼ ἐκ χυτρίδων ἐπιχωριέων νόμον τὸ λοιπὸν αὐτόθι εἶναι πίνειν. ^5.90 ἐς τιμωρίην δὲ παρασκευαζομένοισι αὐτοῖσι ἐκ Λακεδαιμονίων πρῆγμα ἐγειρόμενον ἐμπόδιον ἐγένετο. πυθόμενοι γὰρ Λακεδαιμόνιοι τὰ ἐκ τῶν Ἀλκμεωνιδέων ἐς τὴν Πυθίην μεμηχανημένα καὶ τὰ ἐκ τῆς Πυθίης ἐπὶ σφέας τε καὶ τοὺς Πεισιστρατίδας συμφορὴν ἐποιεῦντο διπλῆν, ὅτι τε ἄνδρας ξείνους σφίσι ἐόντας ἐξεληλάκεσαν ἐκ τῆς ἐκείνων, καὶ ὅτι ταῦτα ποιήσασι χάρις οὐδεμία ἐφαίνετο πρὸς Ἀθηναίων. ἔτι τε πρὸς τούτοισι ἐνῆγον σφέας οἱ χρησμοὶ λέγοντες πολλά τε καὶ ἀνάρσια ἔσεσθαι αὐτοῖσι ἐξ Ἀθηναίων, τῶν πρότερον μὲν ἦσαν ἀδαέες, τότε δὲ Κλεομένεος κομίσαντος ἐς Σπάρτην ἐξέμαθον. ἐκτήσατο δὲ ὁ Κλεομένης ἐκ τῆς Ἀθηναίων ἀκροπόλιος τοὺς χρησμούς, τοὺς ἔκτηντο μὲν πρότερον οἱ Πεισιστρατίδαι, ἐξελαυνόμενοι δὲ ἔλιπον ἐν τῷ ἱρῷ, καταλειφθέντας δὲ ὁ Κλεομένης ἀνέλαβε. ^5.91 τότε δὲ ὡς ἀνέλαβον οἱ Λακεδαιμόνιοι τοὺς χρησμοὺς καὶ τοὺς Ἀθηναίους ὥρων αὐξομένους καὶ οὐδαμῶς ἑτοίμους ἐόντας πείθεσθαι σφίσι, νόῳ λαβόντες ὡς ἐλεύθερον μὲν ἐὸν τὸ γένος τὸ Ἀττικὸν ἰσόρροπον ἂν τῷ ἑωυτῶν γίνοιτο, κατεχόμενον δὲ ὑπὸ τυραννίδος ἀσθενὲς καὶ πειθαρχέεσθαι ἕτοιμον· μαθόντες δὲ τούτων ἕκαστα μετεπέμποντο Ἱππίην τὸν Πεισιστράτου ἀπὸ Σιγείου τοῦ ἐν Ἑλλησπόντῳ ἐς ὃ καταφεύγουσι οἱ Πεισιστρατίδαι. ἐπείτε δέ σφι Ἱππίης καλεόμενος ἧκε, μεταπεμψάμενοι καὶ τῶν ἄλλων συμμάχων ἀγγέλους ἔλεγόν σφι Σπαρτιῆται τάδε. “ἄνδρες σύμμαχοι, συγγινώσκομεν αὐτοῖσι ἡμῖν οὐ ποιήσασι ὀρθῶς· ἐπαερθέντες γὰρ κιβδήλοισι μαντηίοισι ἄνδρας ξείνους ἐόντας ἡμῖν τὰ μάλιστα καὶ ἀναδεκομένους ὑποχειρίας παρέξειν τὰς Ἀθήνας, τούτους ἐκ τῆς πατρίδος ἐξηλάσαμεν, καὶ ἔπειτα ποιήσαντες ταῦτα δήμῳ ἀχαρίστῳ παρεδώκαμεν τὴν πόλιν· ὃς ἐπείτε διʼ ἡμέας ἐλευθερωθεὶς ἀνέκυψε, ἡμέας μὲν καὶ τὸν βασιλέα ἡμέων περιυβρίσας ἐξέβαλε, δόξαν δὲ φύσας αὐξάνεται, ὥστε ἐκμεμαθήκασι μάλιστα μὲν οἱ περίοικοι αὐτῶν Βοιωτοὶ καὶ Χαλκιδέες, τάχα δέ τις καὶ ἄλλος ἐκμαθήσεται ἁμαρτών. ἐπείτε δὲ ἐκεῖνα ποιήσαντες ἡμάρτομεν, νῦν πειρησόμεθα σφέας ἅμα ὑμῖν ἀπικόμενοι τίσασθαι· αὐτοῦ γὰρ τούτου εἵνεκεν τόνδε τε Ἱππίην μετεπεμψάμεθα καὶ ὑμέας ἀπὸ τῶν πολίων, ἵνα κοινῷ τε λόγῳ καὶ κοινῷ στόλῳ ἐσαγαγόντες αὐτὸν ἐς τὰς Ἀθήνας ἀποδῶμεν τὰ καὶ ἀπειλόμεθα.” ^5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. ^5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. ^5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” ^5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. ^5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. ^5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. ^5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. ^5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ^6.27 φιλέει δέ κως προσημαίνειν, εὖτʼ ἂν μέλλῃ μεγάλα κακὰ ἢ πόλι ἢ ἔθνεϊ ἔσεσθαι· καὶ γὰρ Χίοισι πρὸ τούτων σημήια μεγάλα ἐγένετο· τοῦτο μέν σφι πέμψασι ἐς Δελφοὺς χορὸν νεηνιέων ἑκατὸν δύο μοῦνοι τούτων ἀπενόστησαν, τοὺς δὲ ὀκτώ τε καὶ ἐνενήκοντα αὐτῶν λοιμὸς ὑπολαβὼν ἀπήνεικε· τοῦτο δὲ ἐν τῇ πόλι τὸν αὐτὸν τοῦτον χρόνον, ὀλίγον πρὸ τῆς ναυμαχίης, παισὶ γράμματα διδασκομένοισι ἐνέπεσε ἡ στέγη, ὥστε ἀπʼ ἑκατὸν καὶ εἴκοσι παίδων εἷς μοῦνος ἀπέφυγε. ταῦτα μὲν σφι σημήια ὁ θεὸς προέδεξε, μετὰ δὲ ταῦτα ἡ ναυμαχίη ὑπολαβοῦσα ἐς γόνυ τὴν πόλιν ἔβαλε, ἐπὶ δὲ τῇ ναυμαχίῃ ἐπεγένετο Ἱστιαῖος Λεσβίους ἄγων· κεκακωμένων δὲ τῶν Χίων, καταστροφὴν εὐπετέως αὐτῶν ἐποιήσατο. ^6.34 τῆς δὲ Χερσονήσου πλὴν Καρδίης πόλιος τὰς ἄλλας πάσας ἐχειρώσαντο οἱ Φοίνικες. ἐτυράννευε δὲ αὐτέων μέχρι τότε Μιλτιάδης ὁ Κίμωνος τοῦ Στησαγόρεω, κτησαμένου τὴν ἀρχὴν ταύτην πρότερον Μιλτιάδεω τοῦ Κυψέλου τρόπῳ τοιῷδε. εἶχον Δόλογκοι Θρήικες τὴν Χερσόνησον ταύτην. οὗτοι ὦν οἱ Δόλογκοι πιεσθέντες πολέμῳ ὑπὸ Ἀψινθίων ἐς Δελφοὺς ἔπεμψαν τοὺς βασιλέας περὶ τοῦ πολέμου χρησομένους. ἡ δὲ Πυθίη σφι ἀνεῖλε οἰκιστὴν ἐπάγεσθαι ἐπὶ τὴν χώρην τοῦτον ὃς ἂν σφέας ἀπιόντας ἐκ τοῦ ἱροῦ πρῶτος ἐπὶ ξείνια καλέσῃ. ἰόντες δὲ οἱ Δόλογκοι τὴν ἱρὴν ὁδὸν διὰ Φωκέων τε καὶ Βοιωτῶν ἤισαν· καί σφεας ὡς οὐδεὶς ἐκάλεε, ἐκτρέπονται ἐπʼ Ἀθηνέων. ^6.35 ἐν δὲ τῇσι Ἀθήνῃσι τηνικαῦτα εἶχε μὲν τὸ πᾶν κράτος Πεισίστρατος, ἀτὰρ ἐδυνάστευέ γε καὶ Μιλτιάδης ὁ Κυψέλου ἐὼν οἰκίης τεθριπποτρόφου, τὰ μὲν ἀνέκαθεν ἀπʼ Αἰακοῦ τε καὶ Αἰγίνης γεγονώς, τὰ δὲ νεώτερα Ἀθηναῖος, Φιλαίου τοῦ Αἴαντος παιδὸς γενομένου πρώτου τῆς οἰκίης ταύτης Ἀθηναίου. οὗτος ὁ Μιλτιάδης κατήμενος ἐν τοῖσι προθύροισι τοῖσι ἑωυτοῦ, ὁρέων τοὺς Δολόγκους παριόντας ἐσθῆτα ἔχοντας οὐκ ἐγχωρίην καὶ αἰχμὰς προσεβώσατο καί σφι προσελθοῦσι ἐπηγγείλατο καταγωγὴν καὶ ξείνια. οἳ δὲ δεξάμενοι καὶ ξεινισθέντες ὑπʼ αὐτοῦ ἐξέφαινον πᾶν τὸ μαντήιον, ἐκφήναντες δὲ ἐδέοντο αὐτοῦ τῷ θεῷ μιν πείθεσθαι. Μιλτιάδεα δὲ ἀκούσαντα παραυτίκα ἔπεισε ὁ λόγος οἷα ἀχθόμενόν τε τῇ Πεισιστράτου ἀρχῇ καὶ βουλόμενον ἐκποδὼν εἶναι. αὐτίκα δὲ ἐστάλη ἐς Δελφούς, ἐπειρησόμενος τὸ χρηστήριον εἰ ποιοίη τά περ αὐτοῦ οἱ Δόλογκοι προσεδέοντο. ^6.36 κελευούσης δὲ καὶ τῆς Πυθίης, οὕτω δὴ Μιλτιάδης ὁ Κυψέλου, Ὀλύμπια ἀναραιρηκὼς πρότερον τούτων τεθρίππῳ, τότε παραλαβὼν Ἀθηναίων πάντα τὸν βουλόμενον μετέχειν τοῦ στόλου ἔπλεε ἅμα τοῖσι Δολόγκοισι, καὶ ἔσχε τὴν χώρην· καί μιν οἱ ἐπαγαγόμενοι τύραννον κατεστήσαντο. ὁ δὲ πρῶτον μὲν ἀπετείχισε τὸν ἰσθμὸν τῆς Χερσονήσου ἐκ Καρδίης πόλιος ἐς Πακτύην, ἵνα μὴ ἔχοιεν σφέας οἱ Ἀψίνθιοι δηλέεσθαι ἐσβάλλοντες ἐς τὴν χώρην. εἰσὶ δὲ οὗτοι στάδιοι ἕξ τε καὶ τριήκοντα τοῦ ἰσθμοῦ· ἀπὸ δὲ τοῦ ἰσθμοῦ τούτου ἡ Χερσόνησος ἔσω πᾶσα ἐστὶ σταδίων εἴκοσι καὶ τετρακοσίων τὸ μῆκος. ^6.61 ταῦτα μὲν δὴ οὕτω γίνεται. τότε δὲ τὸν Κλεομένεα ἐόντα ἐν τῇ Αἰγίνῃ καὶ κοινὰ τῇ Ἑλλάδι ἀγαθὰ προεργαζόμενον ὁ Δημάρητος διέβαλε, οὐκ Αἰγινητέων οὕτω κηδόμενος ὡς φθόνῳ καὶ ἄγῃ χρεώμενος. Κλεομένης δὲ νοστήσας ἀπʼ Αἰγίνης ἐβούλευε τὸν Δημάρητον παῦσαι τῆς βασιληίης, διὰ πρῆγμα τοιόνδε ἐπίβασιν ἐς αὐτὸν ποιεύμενος. Ἀρίστωνι βασιλεύοντι ἐν Σπάρτῃ καὶ γήμαντι γυναῖκας δύο παῖδες οὐκ ἐγίνοντο. καὶ οὐ γὰρ συνεγινώσκετο αὐτὸς τούτων εἶναι αἴτιος, γαμέει τρίτην γυναῖκα· ὧδε δὲ γαμέει. ἦν οἱ φίλος τῶν Σπαρτιητέων ἀνήρ, τῷ προσέκειτο τῶν ἀστῶν μάλιστα ὁ Ἀρίστων. τούτῳ τῷ ἀνδρὶ ἐτύγχανε ἐοῦσα γυνὴ καλλίστη μακρῷ τῶν ἐν Σπάρτῃ γυναικῶν, καὶ ταῦτα μέντοι καλλίστη ἐξ αἰσχίστης γενομένη. ἐοῦσαν γάρ μιν τὸ εἶδος φλαύρην ἡ τροφὸς αὐτῆς, οἷα ἀνθρώπων τε ὀλβίων θυγατέρα καὶ δυσειδέα ἐοῦσαν, πρὸς δὲ καὶ ὁρῶσα τοὺς γονέας συμφορὴν τὸ εἶδος αὐτῆς ποιευμένους, ταῦτα ἕκαστα μαθοῦσα ἐπιφράζεται τοιάδε· ἐφόρεε αὐτὴν ἀνὰ πᾶσαν ἡμέρην ἐς τὸ τῆς Ἑλένης ἱρόν. τὸ δʼ ἐστὶ ἐν τῇ Θεράπνῃ καλεομένῃ ὕπερθε τοῦ Φοιβηίου ἱροῦ. ὅκως δὲ ἐνείκειε ἡ τροφός, πρός τε τὤγαλμα ἵστα καὶ ἐλίσσετο τὴν θεὸν ἀπαλλάξαι τῆς δυσμορφίης τὸ παιδίον. καὶ δή κοτε ἀπιούσῃ ἐκ τοῦ ἱροῦ τῇ τροφῷ γυναῖκα λέγεται ἐπιφανῆναι, ἐπιφανεῖσαν δὲ ἐπειρέσθαι μιν ὅ τι φέρει ἐν τῇ ἀγκάλῃ, καὶ τὴν φράσαι ὡς παιδίον φορέει, τὴν δὲ κελεῦσαί οἱ δέξαι, τὴν δὲ οὐ φάναι· ἀπειρῆσθαι γάρ οἱ ἐκ τῶν γειναμένων μηδενὶ ἐπιδεικνύναι· τὴν δὲ πάντως ἑωυτῇ κελεύειν ἐπιδέξαι. ὁρῶσαν δὲ τὴν γυναῖκα περὶ πολλοῦ ποιευμένην ἰδέσθαι, οὕτω δὴ τὴν τροφὸν δέξαι τὸ παιδίον· τὴν δὲ καταψῶσαν τοῦ παιδίου τὴν κεφαλὴν εἶπαι ὡς καλλιστεύσει πασέων τῶν ἐν Σπάρτῃ γυναικῶν. ἀπὸ μὲν δὴ ταύτης τῆς ἡμέρης μεταπεσεῖν τὸ εἶδος. γαμέει δὲ δή μιν ἐς γάμου ὥρην ἀπικομένην Ἄγητος ὁ Ἀλκείδεω, οὗτος δὴ ὁ τοῦ Ἀρίστωνος φίλος. ^6.62 τὸν δὲ Ἀρίστωνα ἔκνιζε ἄρα τῆς γυναικὸς ταύτης ὁ ἔρως· μηχανᾶται δὴ τοιάδε· αὐτός τε τῷ ἑταίρῳ, τοῦ ἦν ἡ γυνὴ αὕτη, ὑποδέκεται δωτίνην δώσειν τῶν ἑωυτοῦ πάντων ἕν, τὸ ἂν αὐτὸς ἐκεῖνος ἕληται, καὶ τὸν ἑταῖρον ἑωυτῷ ἐκέλευε ὡσαύτως τὴν ὁμοίην διδόναι· ὁ δὲ οὐδὲν φοβηθεὶς ἀμφὶ τῇ γυναικί, ὁρέων ἐοῦσαν καὶ Ἀρίστωνι γυναῖκα, καταινέει ταῦτα· ἐπὶ τούτοισι δὲ ὅρκους ἐπήλασαν. μετὰ δὲ αὐτός τε ὁ Ἀρίστων ἔδωκε τοῦτο, ὅ τι δὴ ἦν, τὸ εἵλετο τῶν κειμηλίων τῶν Ἀρίστωνος ὁ Ἄγητος, καὶ αὐτὸς τὴν ὁμοίην ζητέων φέρεσθαι παρʼ ἐκείνου, ἐνθαῦτα δὴ τοῦ ἑταίρου τὴν γυναῖκα ἐπειρᾶτο ἀπάγεσθαι. ὁ δὲ πλὴν τούτου μούνου τὰ ἄλλα ἔφη καταινέσαι· ἀναγκαζόμενος μέντοι τῷ τε ὅρκῳ καὶ τῆς ἀπάτης τῇ παραγωγῇ ἀπιεῖ ἀπάγεσθαι. ^6.63 οὕτω μὲν δὴ τὴν τρίτην ἐσηγάγετο γυναῖκα ὁ Ἀρίστων, τὴν δευτέρην ἀποπεμψάμενος. ἐν δέ οἱ χρόνῳ ἐλάσσονι καὶ οὐ πληρώσασα τοὺς δέκα μῆνας ἡ γυνὴ αὕτη τίκτει τοῦτον δὴ τὸν Δημάρητον. καί τίς οἱ τῶν οἰκετέων ἐν θώκῳ κατημένῳ μετὰ τῶν ἐφόρων ἐξαγγέλλει ὥς οἱ παῖς γέγονε. ὁ δὲ ἐπιστάμενός τε τὸν χρόνον τῷ ἠγάγετο τὴν γυναῖκα καὶ ἐπὶ δακτύλων συμβαλλόμενος τοὺς μῆνας, εἶπε ἀπομόσας “οὐκ ἂν ἐμὸς εἴη.” τοῦτο ἤκουσαν μὲν οἱ ἔφοροι, πρῆγμα μέντοι οὐδὲν ἐποιήσαντο τὸ παραυτίκα. ὁ δὲ παῖς ηὔξετο, καὶ τῷ Ἀρίστωνι τὸ εἰρημένον μετέμελε· παῖδα γὰρ τὸν Δημάρητον ἐς τὰ μάλιστά οἱ ἐνόμισε εἶναι. Δημάρητον δὲ αὐτῷ οὔνομα ἔθετο διὰ τόδε· πρότερον τούτων πανδημεὶ Σπαρτιῆται Ἀρίστωνι, ὡς ἀνδρὶ εὐδοκιμέοντι διὰ πάντων δὴ τῶν βασιλέων τῶν ἐν Σπάρτῃ γενομένων, ἀρὴν ἐποιήσαντο παῖδα γενέσθαι. ^6.64 διὰ τοῦτο μέν οἱ τὸ οὔνομα Δημάρητος ἐτέθη· χρόνου δὲ προϊόντος Ἀρίστων μὲν ἀπέθανε, Δημάρητος δὲ ἔσχε τὴν βασιληίην. ἔδεε δέ, ὡς ἔοικε, ἀνάπυστα γενόμενα ταῦτα καταπαῦσαι Δημάρητον τῆς βασιληίης διὰ τὰ 1 Κλεομένεϊ διεβλήθη μεγάλως πρότερόν τε ὁ Δημάρητος ἀπαγαγὼν τὴν στρατιὴν ἐξ Ἐλευσῖνος, καὶ δὴ καὶ τότε ἐπʼ Αἰγινητέων τοὺς μηδίσαντας διαβάντος Κλεομένεος. ^6.65 ὁρμηθεὶς ὦν ἀποτίνυσθαι ὁ Κλεομένης συντίθεται Λευτυχίδῃ τῷ Μενάρεος τοῦ Ἄγιος, ἐόντι οἰκίης τῆς αὐτῆς Δημαρήτῳ, ἐπʼ ᾧ τε, ἢν αὐτὸν καταστήσῃ βασιλέα ἀντὶ Δημαρήτου, ἕψεταί οἱ ἐπʼ Αἰγινήτας. ὁ δὲ Λευτυχίδης ἦν ἐχθρὸς τῷ Δημαρήτῳ μάλιστα γεγονὼς διὰ πρῆγμα τοιόνδε· ἁρμοσαμένου Λευτυχίδεω Πέρκαλον τὴν Χίλωνος τοῦ Δημαρμένου θυγατέρα, ὁ Δημάρητος ἐπιβουλεύσας ἀποστερέει Λευτυχίδεα τοῦ γάμου, φθάσας αὐτὸς τὴν Πέρκαλον ἁρπάσας καὶ σχὼν γυναῖκα. κατὰ τοῦτο μὲν τῷ Λευτυχίδῃ ἡ ἔχθρη ἡ ἐς τὸν Δημάρητον ἐγεγόνεε, τότε δὲ ἐκ τῆς Κλεομένεος προθυμίης ὁ Λευτυχίδης κατόμνυται Δημαρήτῳ, φὰς αὐτὸν οὐκ ἱκνεομένως βασιλεύειν Σπαρτιητέων οὐκ ἐόντα παῖδα Ἀρίστωνος· μετὰ δὲ τὴν κατωμοσίην ἐδίωκε, ἀνασώζων ἐκεῖνο τὸ ἔπος τὸ εἶπε Ἀρίστων τότε ὅτε οἱ ἐξήγγειλε ὁ οἰκέτης παῖδα γεγονέναι, ὁ δὲ συμβαλόμενος τοὺς μῆνας ἀπώμοσε φὰς οὐκ ἑωυτοῦ μιν εἶναι. τούτου δὴ ἐπιβατεύων τοῦ ῥήματος ὁ Λευτυχίδης ἀπέφαινε τὸν Δημάρητον οὔτε ἐξ Ἀρίστωνος γεγονότα οὔτε ἱκνευμένως βασιλεύοντα Σπάρτης, τοὺς ἐφόρους μάρτυρας παρεχόμενος κείνους οἳ τότε ἐτύγχανον πάρεδροί τε ἐόντες καὶ ἀκούσαντες ταῦτα Ἀρίστωνος. ^6.66 τέλος δὲ ἐόντων περὶ αὐτῶν νεικέων, ἔδοξε Σπαρτιήτῃσι ἐπειρέσθαι τὸ χρηστήριον τὸ ἐν Δελφοῖσι εἰ Ἀρίστωνος εἴη παῖς ὁ Δημάρητος. ἀνοίστου δὲ γενομένου ἐκ προνοίης τῆς Κλεομένεος ἐς τὴν Πυθίην, ἐνθαῦτα προσποιέεται Κλεομένης Κόβωνα τὸν Ἀριστοφάντου, ἄνδρα ἐν Δελφοῖσι δυναστεύοντα μέγιστον, ὁ δὲ Κόβων Περίαλλαν τὴν πρόμαντιν ἀναπείθει τὰ Κλεομένης ἐβούλετο λέγεσθαι λέγειν. οὕτω δὴ ἡ Πυθίη ἐπειρωτώντων τῶν θεοπρόπων ἔκρινε μὴ Ἀρίστωνος εἶναι Δημάρητον παῖδα. ὑστέρῳ μέντοι χρόνῳ ἀνάπυστα ἐγένετο ταῦτα, καὶ Κόβων τε ἔφυγε ἐκ Δελφῶν καὶ Περίαλλα ἡ πρόμαντις ἐπαύσθη τῆς τιμῆς. ^6.67 κατὰ μὲν δὴ Δημαρήτου τὴν κατάπαυσιν τῆς βασιληίης οὕτω ἐγένετο, ἔφυγε δὲ Δημάρητος ἐκ Σπάρτης ἐς Μήδους ἐκ τοιοῦδε ὀνείδεος. μετὰ τῆς βασιληίης τὴν κατάπαυσιν ὁ Δημάρητος ἦρχε αἱρεθεὶς ἀρχήν. ἦσαν μὲν δὴ γυμνοπαιδίαι, θεωμένου δὲ τοῦ Δημαρήτου ὁ Λευτυχίδης γεγονὼς ἤδη βασιλεὺς αὐτὸς ἀντʼ ἐκείνου, πέμψας τὸν θεράποντα ἐπὶ γέλωτί τε καὶ λάσθῃ εἰρώτα τὸν Δημάρητον ὁκοῖόν τι εἴη τὸ ἄρχειν μετὰ τὸ βασιλεύειν. ὁ δὲ ἀλγήσας τῷ ἐπειρωτήματι εἶπε φὰς αὐτὸς μὲν ἀμφοτέρων ἤδη πεπειρῆσθαι, κεῖνον δὲ οὔ, τὴν μέντοι ἐπειρώτησιν ταύτην ἄρξειν Λακεδαιμονίοισι ἢ μυρίης κακότητος ἢ μυρίης εὐδαιμονίης. ταῦτα δὲ εἴπας καὶ κατακαλυψάμενος ἤιε ἐκ τοῦ θεήτρου ἐς τὰ ἑωυτοῦ οἰκία, αὐτίκα δὲ παρασκευασάμενος ἔθυε τῷ Διὶ βοῦν, θύσας δὲ τὴν μητέρα ἐκάλεσε. ^6.75 μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε. ^6.79 ἐνθεῦτεν δὲ ὁ Κλεομένης ἐποίεε τοιόνδε. ἔχων αὐτομόλους ἄνδρας καὶ πυνθανόμενος τούτων, ἐξεκάλεε πέμπων κήρυκα ὀνομαστὶ λέγων τῶν Ἀργείων τοὺς ἐν τῷ ἱρῷ ἀπεργμένους, ἐξεκάλεε δὲ φὰς αὐτῶν ἔχειν τὰ ἄποινα. ἄποινα δὲ ἐστὶ Πελοποννησίοισι δύο μνέαι τεταγμέναι κατʼ ἄνδρα αἰχμάλωτον ἐκτίνειν. κατὰ πεντήκοντα δὴ ὦν τῶν Ἀργείων ὡς ἑκάστους ἐκκαλεύμενος ὁ Κλεομένης ἔκτεινε. ταῦτα δέ κως γινόμενα ἐλελήθεε τοὺς λοιποὺς τοὺς ἐν τῷ τεμένεϊ· ἅτε γὰρ πυκνοῦ ἐόντος τοῦ ἄλσεος, οὐκ ὥρων οἱ ἐντὸς τοὺς ἐκτὸς ὅ τι ἔπρησσον, πρίν γε δὴ αὐτῶν τις ἀναβὰς ἐπὶ δένδρον κατεῖδε τὸ ποιεύμενον. οὔκων δὴ ἔτι καλεόμενοι ἐξήισαν. ^6.80 ἐνθαῦτα δὴ ὁ Κλεομένης ἐκέλευε πάντα τινὰ τῶν εἱλωτέων περινέειν ὕλῃ τὸ ἄλσος, τῶν δὲ πειθομένων ἐνέπρησε τὸ ἄλσος. καιομένου δὲ ἤδη ἐπείρετο τῶν τινα αὐτομόλων τίνος εἴη θεῶν τὸ ἄλσος· ὁ δὲ ἔφη Ἄργου εἶναι. ὁ δὲ ὡς ἤκουσε, ἀναστενάξας μέγα εἶπε “ὦ Ἄπολλον χρηστήριε, ἦ μεγάλως με ἠπάτηκας φάμενος Ἄργος αἱρήσειν· συμβάλλομαι δʼ ἐξήκειν μοι τὸ χρηστήριον.” ^6.81 μετὰ δὲ ταῦτα ὁ Κλεομένης τὴν μὲν πλέω στρατιὴν ἀπῆκε ἀπιέναι ἐς Σπάρτην, χιλίους δὲ αὐτὸς λαβὼν τοὺς ἀριστέας ἤιε ἐς τὸ Ἥραιον θύσων· βουλόμενον δὲ αὐτὸν θύειν ἐπὶ τοῦ βωμοῦ ὁ ἱρεὺς ἀπηγόρευε, φὰς οὐκ ὅσιον εἶναι ξείνῳ αὐτόθι θύειν. ὁ δὲ Κλεομένης τὸν ἱρέα ἐκέλευε τοὺς εἵλωτας ἀπὸ τοῦ βωμοῦ ἀπάγοντας μαστιγῶσαι, καὶ αὐτὸς ἔθυσε· ποιήσας δὲ ταῦτα ἀπήιε ἐς τὴν Σπάρτην. ^6.82 νοστήσαντα δέ μιν ὑπῆγον οἱ ἐχθροὶ ὑπὸ τοὺς ἐφόρους, φάμενοί μιν δωροδοκήσαντα οὐκ ἑλεῖν τὸ Ἄργος, παρεὸν εὐπετέως μιν ἑλεῖν. ὁ δέ σφι ἔλεξε, οὔτε εἰ ψευδόμενος οὔτε εἰ ἀληθέα λέγων, ἔχω σαφηνέως εἶπαι, ἔλεξε δʼ ὦν φάμενος, ἐπείτε δὴ τὸ τοῦ Ἄργου ἱρὸν εἷλον, δοκέειν οἱ ἐξεληλυθέναι τὸν τοῦ θεοῦ χρησμόν· πρὸς ὦν ταῦτα οὐ δικαιοῦν πειρᾶν τῆς πόλιος, πρίν γε δὴ ἱροῖσι χρήσηται καὶ μάθῃ εἴτε οἱ ὁ θεὸς παραδιδοῖ εἴτε ἐμποδὼν ἕστηκε· καλλιερευμένῳ δὲ ἐν τῷ Ἡραίῳ ἐκ τοῦ ἀγάλματος τῶν στηθέων φλόγα πυρὸς ἐκλάμψαι, μαθεῖν δὲ αὐτὸς οὕτω τὴν ἀτρεκείην, ὅτι οὐκ αἱρέει τὸ Ἄργος· εἰ μὲν γὰρ ἐκ τῆς κεφαλῆς τοῦ ἀγάλματος ἐξέλαμψε, αἱρέειν ἂν κατʼ ἄκρης τὴν πόλιν, ἐκ τῶν στηθέων δὲ λάμψαντος πᾶν οἱ πεποιῆσθαι ὅσον ὁ θεὸς ἐβούλετο γενέσθαι. ταῦτα λέγων πιστά τε καὶ οἰκότα ἐδόκεε Σπαρτιήτῃσι λέγειν, καὶ διέφυγε πολλὸν τοὺς διώκοντας. ^6.83 Ἄργος δὲ ἀνδρῶν ἐχηρώθη οὕτω ὥστε οἱ δοῦλοι αὐτῶν ἔσχον πάντα τὰ πρήγματα ἄρχοντές τε καὶ διέποντες, ἐς ὃ ἐπήβησαν οἱ τῶν ἀπολομένων παῖδες· ἔπειτα σφέας οὗτοι ἀνακτώμενοι ὀπίσω ἐς ἑωυτοὺς τὸ Ἄργος ἐξέβαλον· ἐξωθεύμενοι δὲ οἱ δοῦλοι μάχῃ ἔσχον Τίρυνθα. τέως μὲν δή σφι ἦν ἄρθμια ἐς ἀλλήλους, ἔπειτα δὲ ἐς τοὺς δούλους ἦλθε ἀνὴρ μάντις Κλέανδρος, γένος ἐὼν Φιγαλεὺς ἀπʼ Ἀρκαδίης· οὗτος τοὺς δούλους ἀνέγνωσε ἐπιθέσθαι τοῖσι δεσπότῃσι. ἐκ τούτου δὴ πόλεμός σφι ἦν ἐπὶ χρόνον συχνόν, ἐς ὃ δὴ μόγις οἱ Ἀργεῖοι ἐπεκράτησαν. ^6.84 Ἀργεῖοι μέν νυν διὰ ταῦτα Κλεομένεα φασὶ μανέντα ἀπολέσθαι κακῶς· αὐτοὶ δὲ Σπαρτιῆται φασὶ ἐκ δαιμονίου μὲν οὐδενὸς μανῆναι Κλεομένεα, Σκύθῃσι δὲ ὁμιλήσαντά μιν ἀκρητοπότην γενέσθαι καὶ ἐκ τούτου μανῆναι. Σκύθας γὰρ τοὺς νομάδας, ἐπείτε σφι Δαρεῖον ἐμβαλεῖν ἐς τὴν χώρην, μετὰ ταῦτα μεμονέναι μιν τίσασθαι, πέμψαντας δὲ ἐς Σπάρτην συμμαχίην τε ποιέεσθαι καὶ συντίθεσθαι ὡς χρεὸν εἴη αὐτοὺς μὲν τοὺς Σκύθας παρὰ Φᾶσιν ποταμὸν πειρᾶν ἐς τὴν Μηδικὴν ἐσβάλλειν, σφέας δὲ τοὺς Σπαρτιήτας κελεύειν ἐξ Ἐφέσου ὁρμωμένους ἀναβαίνειν καὶ ἔπειτα ἐς τὠυτὸ ἀπαντᾶν. Κλεομένεα δὲ λέγουσι ἡκόντων τῶν Σκυθέων ἐπὶ ταῦτα ὁμιλέειν σφι μεζόνως, ὁμιλέοντα δὲ μᾶλλον τοῦ ἱκνεομένου μαθεῖν τὴν ἀκρητοποσίην παρʼ αὐτῶν· ἐκ τούτου δὲ μανῆναί μιν νομίζουσι Σπαρτιῆται. ἔκ τε τόσου, ὡς αὐτοὶ λέγουσι, ἐπεὰν ζωρότερον βούλωνται πιεῖν, Ἐπισκύθισον λέγουσι. οὕτω δὴ Σπαρτιῆται τὰ περὶ Κλεομένεα λέγουσι· ἐμοὶ δὲ δοκέει τίσιν ταύτην ὁ Κλεομένης Δημαρήτῳ ἐκτῖσαι. ^6.86 οἱ μὲν δὴ Μιλήσιοι συμφορὴν ποιησάμενοι ἀπαλλάσσοντο ὡς ἀπεστερημένοι τῶν χρημάτων, Γλαῦκος δὲ ἐπορεύετο ἐς Δελφοὺς χρησόμενος τῷ χρηστηρίῳ. ἐπειρωτῶντα δὲ αὐτὸν τὸ χρηστήριον εἰ ὅρκῳ τὰ χρήματα ληίσηται, ἡ Πυθίη μετέρχεται τοῖσιδε τοῖσι ἔπεσι. “ γλαῦκʼ Ἐπικυδείδη, τὸ μὲν αὐτίκα κέρδιον οὕτω ὅρκῳ νικῆσαι καὶ χρήματα ληίσσασθαι. ὄμνυ, ἐπεὶ θάνατός γε καὶ εὔορκον μένει ἄνδρα. ἀλλʼ ὅρκου πάις ἐστίν, ἀνώνυμος, οὐδʼ ἔπι χεῖρες οὐδὲ πόδες· κραιπνὸς δὲ μετέρχεται, εἰς ὅ κε πᾶσαν συμμάρψας ὀλέσῃ γενεὴν καὶ οἶκον ἅπαντα. ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων. ταῦτα ἀκούσας ὁ Γλαῦκος συγγνώμην τὸν θεὸν παραιτέετο αὐτῷ ἴσχειν τῶν ῥηθέντων. ἡ δὲ Πυθίη ἔφη τὸ πειρηθῆναι τοῦ θεοῦ καὶ τὸ ποιῆσαι ἴσον δύνασθαι.” ^6.86 οὐ φαμένων δὲ ἀποδώσειν τῶν Ἀθηναίων, ἔλεξέ σφι Λευτυχίδης τάδε. “ὦ Ἀθηναῖοι, ποιέετε μὲν ὁκότερα βούλεσθε αὐτοί· καὶ γὰρ ἀποδιδόντες ποιέετε ὅσια, καὶ μὴ ἀποδιδόντες τὰ ἐναντία τούτων· ὁκοῖον μέντοι τι ἐν τῇ Σπάρτῃ συνηνείχθη γενέσθαι περὶ παρακαταθήκης, βούλομαι ὑμῖν εἶπαι. λέγομεν ἡμεῖς οἱ Σπαρτιῆται γενέσθαι ἐν τῇ Λακεδαίμονι κατὰ τρίτην γενεὴν τὴν ἀπʼ ἐμέο Γλαῦκον Ἐπικύδεος παῖδα· τοῦτον τὸν ἄνδρα φαμὲν τά τε ἄλλα πάντα περιήκειν τὰ πρῶτα, καὶ δὴ καὶ ἀκούειν ἄριστα δικαιοσύνης πέρι πάντων ὅσοι τὴν Λακεδαίμονα τοῦτον τὸν χρόνον οἴκεον. συνενειχθῆναι δέ οἱ ἐν χρόνῳ ἱκνευμένῳ τάδε λέγομεν. ἄνδρα Μιλήσιον ἀπικόμενον ἐς Σπάρτην βούλεσθαί οἱ ἐλθεῖν ἐς λόγους προϊσχόμενον τοιάδε. “εἰμὶ μὲν Μιλήσιος, ἥκω δὲ τῆς σῆς Γλαῦκε βουλόμενος δικαιοσύνης ἀπολαῦσαι. ὡς γὰρ δὴ ἀνὰ πᾶσαν μὲν τὴν ἄλλην Ἑλλάδα, ἐν δὲ καὶ περὶ Ἰωνίην τῆς σῆς δικαιοσύνης ἦν λόγος πολλός, ἐμεωυτῷ λόγους ἐδίδουν καὶ ὅτι ἐπικίνδυνος ἐστὶ αἰεί κοτε ἡ Ἰωνίη, ἡ δὲ Πελοπόννησος ἀσφαλέως ἱδρυμένη, καὶ διότι χρήματα οὐδαμὰ τοὺς αὐτούς ἐστι ὁρᾶν ἔχοντας. ταῦτά τε ὦν ἐπιλεγομένῳ καὶ βουλευομένῳ ἔδοξέ μοι τὰ ἡμίσεα πάσης τῆς οὐσίης ἐξαργυρώσαντα θέσθαι παρὰ σέ, εὖ ἐξεπισταμένῳ ὥς μοι κείμενα ἔσται παρὰ σοὶ σόα. σὺ δή μοι καὶ τὰ χρήματα δέξαι καὶ τάδε τὰ σύμβολα σῶζε λαβών· ὃς δʼ ἂν ἔχων ταῦτα ἀπαιτέῃ, τούτῳ ἀποδοῦναι.” ” ^6.86 ὡς δὲ ἀπικόμενος Λευτυχίδης ἐς τὰς Ἀθήνας ἀπαίτεε τὴν παραθήκην, οἱ δʼ Ἀθηναῖοι προφάσιας εἷλκον οὐ βουλόμενοι ἀποδοῦναι, φάντες δύο σφέας ἐόντας βασιλέας παραθέσθαι καὶ οὐ δικαιοῦν τῷ ἑτέρῳ ἄνευ τοῦ ἑτέρου ἀποδιδόναι· ^6.86 “Γλαῦκος μὲν δὴ μεταπεμψάμενος τοὺς Μιλησίους ξείνους ἀποδιδοῖ σφι τὰ χρήματα. τοῦ δὲ εἵνεκα ὁ λόγος ὅδε ὦ Ἀθηναῖοι ὁρμήθη λέγεσθαι ἐς ὑμέας, εἰρήσεται· Γλαύκου νῦν οὔτε τι ἀπόγονον ἐστὶ οὐδὲν οὔτʼ ἱστίη οὐδεμία νομιζομένη εἶναι Γλαύκου, ἐκτέτριπταί τε πρόρριζος ἐκ Σπάρτης. οὕτω ἀγαθὸν μηδὲ διανοέεσθαι περὶ παρακαταθήκης ἄλλο γε ἢ ἀπαιτεόντων ἀποδιδόναι.” ^6.86 “ὁ μὲν δὴ ἀπὸ Μιλήτου ἥκων ξεῖνος τοσαῦτα ἔλεξε, Γλαῦκος δὲ ἐδέξατο τὴν παρακαταθήκην ἐπὶ τῷ εἰρημένῳ λόγῳ. χρόνου δὲ πολλοῦ διελθόντος ἦλθον ἐς Σπάρτην τούτου τοῦ παραθεμένου τὰ χρήματα οἱ παῖδες, ἐλθόντες δὲ ἐς λόγους τῷ Γλαύκῳ καὶ ἀποδεικνύντες τὰ σύμβολα ἀπαίτεον τὰ χρήματα· ὁ δὲ διωθέετο ἀντυποκρινόμενος τοιάδε. “οὔτε μέμνημαι τὸ πρῆγμα οὔτε με περιφέρει οὐδὲν εἰδέναι τούτων τῶν ὑμεῖς λέγετε, βούλομαί τε ἀναμνησθεὶς ποιέειν πᾶν τὸ δίκαιον· καὶ γὰρ εἰ ἔλαβον, ὀρθῶς ἀποδοῦναι, καὶ εἴ γε ἀρχὴν μὴ ἔλαβον, νόμοισι τοῖσι Ἑλλήνων χρήσομαι ἐς ὑμέας. ταῦτα ὦν ὑμῖν ἀναβάλλομαι κυρώσειν ἐς τέταρτον μῆνα ἀπὸ τοῦδε.” ” ^6.91 ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι. ^6.97 ἐν ᾧ δὲ οὗτοι ταῦτα ἐποίευν, οἱ Δήλιοι ἐκλιπόντες καὶ αὐτοὶ τὴν Δῆλον οἴχοντο φεύγοντες ἐς Τῆνον. τῆς δὲ στρατιῆς καταπλεούσης ὁ Δᾶτις προπλώσας οὐκ ἔα τὰς νέας πρὸς τὴν Δῆλον προσορμίζεσθαι, ἀλλὰ πέρην ἐν τῇ Ῥηναίῃ· αὐτὸς δὲ πυθόμενος ἵνα ἦσαν οἱ Δήλιοι, πέμπων κήρυκα ἠγόρευέ σφι τάδε. “ἄνδρες ἱροί, τί φεύγοντες οἴχεσθε, οὐκ ἐπιτήδεα καταγνόντες κατʼ ἐμεῦ; ἐγὼ γὰρ καὶ αὐτὸς ἐπὶ τοσοῦτό γε φρονέω καὶ μοι ἐκ βασιλέος ὧδε ἐπέσταλται, ἐν τῇ χώρῃ οἱ δύο θεοὶ ἐγένοντο, ταύτην μηδὲν σίνεσθαι, μήτε αὐτὴν τὴν χώρην μήτε τοὺς οἰκήτορας αὐτῆς. νῦν ὦν καὶ ἄπιτε ἐπὶ τὰ ὑμέτερα αὐτῶν καὶ τὴν νῆσον νέμεσθε.” ταῦτα μὲν ἐπεκηρυκεύσατο τοῖσι Δηλίοισι, μετὰ δὲ λιβανωτοῦ τριηκόσια τάλαντα κατανήσας ἐπὶ τοῦ βωμοῦ ἐθυμίησε. ^6.98 Δᾶτις μὲν δὴ ταῦτα ποιήσας ἔπλεε ἅμα τῷ στρατῷ ἐπὶ τὴν Ἐρέτριαν πρῶτα, ἅμα ἀγόμενος καὶ Ἴωνας καὶ Αἰολέας. μετὰ δὲ τοῦτον ἐνθεῦτεν ἐξαναχθέντα Δῆλος ἐκινήθη, ὡς ἔλεγον Δήλιοι, καὶ πρῶτα καὶ ὕστατα μέχρι ἐμεῦ σεισθεῖσα. καὶ τοῦτο μέν κου τέρας ἀνθρώποισι τῶν μελλόντων ἔσεσθαι κακῶν ἔφαινε ὁ θεός. ἐπὶ γὰρ Δαρείου τοῦ Ὑστάσπεος καὶ Ξέρξεω τοῦ Δαρείου καὶ Ἀρτοξέρξεω τοῦ Ξέρξεω, τριῶν τουτέων ἐπεξῆς γενεέων, ἐγένετο πλέω κακὰ τῇ Ἑλλάδι ἢ ἐπὶ εἴκοσι ἄλλας γενεὰς τὰς πρὸ Δαρείου γενομένας, τὰ μὲν ἀπὸ τῶν Περσέων αὐτῇ γενόμενα, τὰ δὲ ἀπʼ αὐτῶν τῶν κορυφαίων περὶ τῆς ἀρχῆς πολεμεόντων. οὕτω οὐδὲν ἦν ἀεικὲς κινηθῆναι Δῆλον τὸ πρὶν ἐοῦσαν ἀκίνητον. καὶ ἐν χρησμῷ ἦν γεγραμμένον περὶ αὐτῆς ὧδε. κινήσω καὶ Δῆλον ἀκίνητόν περ ἐοῦσαν. δύναται δὲ κατὰ Ἑλλάδα γλῶσσαν ταῦτα τὰ οὐνόματα, Δαρεῖος ἐρξίης, Ξέρξης ἀρήιος, Ἀρτοξέρξης μέγας ἀρήιος. τούτους μὲν δὴ τοὺς βασιλέας ὧδε ἂν ὀρθῶς κατὰ γλῶσσαν τὴν σφετέρην Ἕλληνες καλέοιεν. ^6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. ^6.106 τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου. ^6.107 οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.” ^6.117 ἐν ταύτῃ τῇ ἐν Μαραθῶνι μάχῃ ἀπέθανον τῶν βαρβάρων κατὰ ἑξακισχιλίους καὶ τετρακοσίους ἄνδρας, Ἀθηναίων δὲ ἑκατὸν καὶ ἐνενήκοντα καὶ δύο. ἔπεσον μὲν ἀμφοτέρων τοσοῦτοι. συνήνεικε δὲ αὐτόθι θῶμα γενέσθαι τοιόνδε, Ἀθηναῖον ἄνδρα Ἐπίζηλον τὸν Κουφαγόρεω ἐν τῇ συστάσι μαχόμενόν τε καὶ ἄνδρα γινόμενον ἀγαθὸν τῶν ὀμμάτων στερηθῆναι οὔτε πληγέντα οὐδὲν τοῦ σώματος οὔτε βληθέντα, καὶ τὸ λοιπὸν τῆς ζόης διατελέειν ἀπὸ τούτου τοῦ χρόνου ἐόντα τυφλόν. λέγειν δὲ αὐτὸν περὶ τοῦ πάθεος ἤκουσα τοιόνδε τινὰ λόγον, ἄνδρα οἱ δοκέειν ὁπλίτην ἀντιστῆναι μέγαν, τοῦ τὸ γένειον τὴν ἀσπίδα πᾶσαν σκιάζειν· τὸ δὲ φάσμα τοῦτο ἑωυτὸν μὲν παρεξελθεῖν, τὸν δὲ ἑωυτοῦ παραστάτην ἀποκτεῖναι. ταῦτα μὲν δὴ Ἐπίζηλον ἐπυθόμην λέγειν. ^6.123 καὶ οἱ Ἀλκμεωνίδαι ὁμοίως ἢ οὐδὲν ἧσσον τούτου ἦσαν μισοτύραννοι. θῶμα ὦν μοι καὶ οὐ προσίεμαι τὴν διαβολὴν τούτους γε ἀναδέξαι ἀσπίδα, οἵτινες ἔφευγόν τε τὸν πάντα χρόνον τοὺς τυράννους, ἐκ μηχανῆς τε τῆς τούτων ἐξέλιπον Πεισιστρατίδαι τὴν τυραννίδα, καὶ οὕτω τὰς Ἀθήνας οὗτοι ἦσαν οἱ ἐλευθερώσαντες πολλῷ μᾶλλον ἤ περ Ἁρμόδιός τε καὶ Ἀριστογείτων, ὡς ἐγὼ κρίνω. οἳ μὲν γὰρ ἐξηγρίωσαν τοὺς ὑπολοίπους Πεισιστρατιδέων Ἵππαρχον ἀποκτείναντες, οὐδέ τι μᾶλλον ἔπαυσαν τοὺς λοιποὺς τυραννεύοντας· Ἀλκμεωνίδαι δὲ ἐμφανέως ἠλευθέρωσαν, εἰ δὴ οὗτοί γε ἀληθέως ἦσαν οἱ τὴν Πυθίην ἀναπείσαντες προσημαίνειν Λακεδαιμονίοισι ἐλευθεροῦν τὰς Ἀθήνας, ὥς μοι πρότερον δεδήλωται. ^6.125 οἱ δὲ Ἀλκμεωνίδαι ἦσαν μὲν καὶ τὰ ἀνέκαθεν λαμπροὶ ἐν τῇσι Ἀθήνῃσι, ἀπὸ δὲ Ἀλκμέωνος καὶ αὖτις Μεγακλέος ἐγένοντο καὶ κάρτα λαμπροί. τοῦτο μὲν γὰρ Ἀλκμέων ὁ Μεγακλέος τοῖσι ἐκ Σαρδίων Λυδοῖσι παρὰ Κροίσου ἀπικνεομένοισι ἐπὶ τὸ χρηστήριον τὸ ἐν Δελφοῖσι συμπρήκτωρ τε ἐγίνετο καὶ συνελάμβανε προθύμως, καί μιν Κροῖσος πυθόμενος τῶν Λυδῶν τῶν ἐς τὰ χρηστήρια φοιτεόντων ἑωυτὸν εὖ ποιέειν μεταπέμπεται ἐς Σάρδις, ἀπικόμενον δὲ δωρέεται χρυσῷ τὸν ἂν δύνηται τῷ ἑωυτοῦ σώματι ἐξενείκασθαι ἐσάπαξ. ὁ δὲ Ἀλκμέων πρὸς τὴν δωρεὴν ἐοῦσαν τοιαύτην τοιάδε ἐπιτηδεύσας προσέφερε· ἐνδὺς κιθῶνα μέγαν καὶ κόλπον βαθὺν καταλιπόμενος τοῦ κιθῶνος, κοθόρνους τε τοὺς εὕρισκε εὐρυτάτους ἐόντας ὑποδησάμενος, ἤιε ἐς τὸν θησαυρὸν ἐς τόν οἱ κατηγέοντο. ἐσπεσὼν δὲ ἐς σωρὸν ψήγματος πρῶτα μὲν παρέσαξε παρὰ τὰς κνήμας τοῦ χρυσοῦ ὅσον ἐχώρεον οἱ κόθορνοι, μετὰ δὲ τὸν κόλπον πάντα πλησάμενος τοῦ χρυσοῦ καὶ ἐς τὰς τρίχας τῆς κεφαλῆς διαπάσας τοῦ ψήγματος καὶ ἄλλο λαβὼν ἐς τὸ στόμα, ἐξήιε ἐκ τοῦ θησαυροῦ ἕλκων μὲν μόγις τοὺς κοθόρνους, παντὶ δὲ τεῷ οἰκὼς μᾶλλον ἢ ἀνθρώπῳ· τοῦ τό τε στόμα ἐβέβυστο καὶ πάντα ἐξώγκωτο. ἰδόντα δὲ τὸν Κροῖσον γέλως ἐσῆλθε, καί οἱ πάντα τε ἐκεῖνα διδοῖ καὶ πρὸς ἕτερα δωρέεται οὐκ ἐλάσσω ἐκείνων. οὕτω μὲν ἐπλούτησε ἡ οἰκίη αὕτη μεγάλως, καὶ ὁ Ἀλκμέων οὗτος οὕτω τεθριπποτροφήσας Ὀλυμπιάδα ἀναιρέεται. ^6.127 ἀπὸ μὲν δὴ Ἰταλίης ἦλθε Σμινδυρίδης ὁ Ἱπποκράτεος Συβαρίτης, ὃς ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο ʽἡ δὲ Σύβαρις ἤκμαζε τοῦτον τὸν χρόνον μάλιστἀ, καὶ Σιρίτης Δάμασος Ἀμύριος τοῦ σοφοῦ λεγομένου παῖς. οὗτοι μὲν ἀπὸ Ἰταλίης ἦλθον, ἐκ δὲ τοῦ κόλπου τοῦ Ἰονίου Ἀμφίμνηστος Ἐπιστρόφου Ἐπιδάμνιος· οὗτος δὲ ἐκ τοῦ Ἰονίου κόλπου. Αἰτωλὸς δὲ ἦλθε Τιτόρμου τοῦ ὑπερφύντος τε Ἕλληνας ἰσχύι καὶ φυγόντος ἀνθρώπους ἐς τὰς ἐσχατιὰς τῆς Αἰτωλίδος χώρης, τούτου τοῦ Τιτόρμου ἀδελφεὸς Μάλης. ἀπὸ δὲ Πελοποννήσου Φείδωνος τοῦ Ἀργείων τυράννου παῖς Λεωκήδης, Φείδωνος δὲ τοῦ τὰ μέτρα ποιήσαντος Πελοποννησίοισι καὶ ὑβρίσαντος μέγιστα δὴ Ἑλλήνων πάντων, ὃς ἐξαναστήσας τοὺς Ἠλείων ἀγωνοθέτας αὐτὸς τὸν ἐν Ὀλυμπίῃ ἀγῶνα ἔθηκε· τούτου τε δὴ παῖς καὶ Ἀμίαντος Λυκούργου Ἀρκὰς ἐκ Τραπεζοῦντος, καὶ Ἀζὴν ἐκ Παίου πόλιος Λαφάνης Εὐφορίωνος τοῦ δεξαμένου τε, ὡς λόγος ἐν Ἀρκαδίῃ λέγεται, τοὺς Διοσκούρους οἰκίοισι καὶ ἀπὸ τούτου ξεινοδοκέοντος πάντας ἀνθρώπους, καὶ Ἠλεῖος Ὀνόμαστος Ἀγαίου. οὗτοι μὲν δὴ ἐξ αὐτῆς Πελοποννήσου ἦλθον, ἐκ δὲ Ἀθηνέων ἀπίκοντο Μεγακλέης τε ὁ Ἀλκμέωνος τούτου τοῦ παρὰ Κροῖσον ἀπικομένου, καὶ ἄλλος Ἱπποκλείδης Τισάνδρου, πλούτῳ καὶ εἴδεϊ προφέρων Ἀθηναίων. ἀπὸ δὲ Ἐρετρίης ἀνθεύσης τοῦτον τὸν χρόνον Λυσανίης· οὗτος δὲ ἀπʼ Εὐβοίης μοῦνος. ἐκ δὲ Θεσσαλίης ἦλθε τῶν Σκοπαδέων Διακτορίδης Κραννώνιος, ἐκ δὲ Μολοσσῶν Ἄλκων. ^6.129 ὡς δὲ ἡ κυρίη ἐγένετο τῶν ἡμερέων τῆς τε κατακλίσιος τοῦ γάμου καὶ ἐκφάσιος αὐτοῦ Κλεισθένεος τὸν κρίνοι ἐκ πάντων, θύσας βοῦς ἑκατὸν ὁ Κλεισθένης εὐώχεε αὐτούς τε τοὺς μνηστῆρας καὶ Σικυωνίους πάντας. ὡς δὲ ἀπὸ δείπνου ἐγίνοντο, οἱ μνηστῆρες ἔριν εἶχον ἀμφί τε μουσικῇ καὶ τῷ λεγομένῳ ἐς τὸ μέσον. προϊούσης δὲ τῆς πόσιος κατέχων πολλὸν τοὺς ἄλλους ὁ Ἱπποκλείδης ἐκέλευσέ οἱ τὸν αὐλητὴν αὐλῆσαι ἐμμελείην, πειθομένου δὲ τοῦ αὐλητέω ὀρχήσατο. καί κως ἑωυτῷ μὲν ἀρεστῶς ὀρχέετο, ὁ Κλεισθένης δὲ ὁρέων ὅλον τὸ πρῆγμα ὑπώπτευε. μετὰ δὲ ἐπισχὼν ὁ Ἱπποκλείδης χρόνον ἐκέλευσε τινὰ τράπεζαν ἐσενεῖκαι, ἐσελθούσης δὲ τῆς τραπέζης πρῶτα μὲν ἐπʼ αὐτῆς ὀρχήσατο Λακωνικὰ σχημάτια, μετὰ δὲ ἄλλα Ἀττικά, τὸ τρίτον δὲ τὴν κεφαλὴν ἐρείσας ἐπὶ τὴν τράπεζαν τοῖσι σκέλεσι ἐχειρονόμησε. Κλεισθένης δὲ τὰ μὲν πρῶτα καὶ τὰ δεύτερα ὀρχεομένου, ἀποστυγέων γαμβρὸν ἄν οἱ ἔτι γενέσθαι Ἱπποκλείδεα διὰ τήν τε ὄρχησιν καὶ τὴν ἀναιδείην, κατεῖχε ἑωυτόν, οὐ βουλόμενος ἐκραγῆναι ἐς αὐτόν· ὡς δὲ εἶδε τοῖσι σκέλεσι χειρονομήσαντα, οὐκέτι κατέχειν δυνάμενος εἶπε “ὦ παῖ Τισάνδρου, ἀπορχήσαό γε μὲν τὸν γάμον.” ὁ δὲ Ἱπποκλείδης ὑπολαβὼν εἶπε “οὐ φροντὶς Ἱπποκλείδῃ.” ἀπὸ τούτου μὲν τοῦτο ὀνομάζεται. ^6.132 μετὰ δὲ τὸ ἐν Μαραθῶνι τρῶμα γενόμενον Μιλτιάδης, καὶ πρότερον εὐδοκιμέων παρὰ Ἀθηναίοισι, τότε μᾶλλον αὔξετο. αἰτήσας δὲ νέας ἑβδομήκοντα καὶ στρατιήν τε καὶ χρήματα Ἀθηναίους, οὐ φράσας σφι ἐπʼ ἣν ἐπιστρατεύσεται χώρην, ἀλλὰ φὰς αὐτοὺς καταπλουτιεῖν ἤν οἱ ἕπωνται· ἐπὶ γὰρ χώρην τοιαύτην δή τινα ἄξειν ὅθεν χρυσὸν εὐπετέως ἄφθονον οἴσονται· λέγων τοιαῦτα αἴτεε τὰς νέας. Ἀθηναῖοι δὲ τούτοισι ἐπαερθέντες παρέδοσαν. ^6.133 παραλαβὼν δὲ ὁ Μιλτιάδης τὴν στρατιὴν ἔπλεε ἐπὶ Πάρον, πρόφασιν ἔχων ὡς οἱ Πάριοι ὑπῆρξαν πρότεροι στρατευόμενοι τριήρεσι ἐς Μαραθῶνα ἅμα τῷ Πέρσῃ. τοῦτο μὲν δὴ πρόσχημα λόγων ἦν, ἀτάρ τινα καὶ ἔγκοτον εἶχε τοῖσι Παρίοισι διὰ Λυσαγόρεα τὸν Τισίεω, ἐόντα γένος Πάριον, διαβαλόντα μιν πρὸς Ὑδάρνεα τὸν Πέρσην. ἀπικόμενος δὲ ἐπʼ ἣν ἔπλεε ὁ Μιλτιάδης τῇ στρατιῇ ἐπολιόρκεε Παρίους κατειλημένους ἐντὸς τείχεος, καὶ ἐσπέμπων κήρυκα αἴτεε ἑκατὸν τάλαντα, φάς, ἢν μιν οὐ δῶσι, οὐκ ἀπονοστήσειν τὴν στρατιὴν πρὶν ἢ ἐξέλῃ σφέας. οἱ δὲ Πάριοι ὅκως μέν τι δώσουσι Μιλτιάδῃ ἀργύριον οὐδὲ διενοεῦντο, οἳ δὲ ὅκως διαφυλάξουσι τὴν πόλιν τοῦτο ἐμηχανῶντο, ἄλλα τε ἐπιφραζόμενοι καὶ τῇ μάλιστα ἔσκε ἑκάστοτε ἐπίμαχον τοῦ τείχεος, τοῦτο ἅμα νυκτὶ ἐξηείρετο διπλήσιον τοῦ ἀρχαίου. ^6.134 ἐς μὲν δὴ τοσοῦτο τοῦ λόγου οἱ πάντες Ἕλληνες λέγουσι, τὸ ἐνθεῦτεν δὲ αὐτοὶ Πάριοι γενέσθαι ὧδε λέγουσι. Μιλτιάδῃ ἀπορέοντι ἐλθεῖν ἐς λόγους αἰχμάλωτον γυναῖκα, ἐοῦσαν μὲν Παρίην γένος, οὔνομα δέ οἱ εἶναι Τιμοῦν, εἶναι δὲ ὑποζάκορον τῶν χθονίων θεῶν· ταύτην ἐλθοῦσαν ἐς ὄψιν Μιλτιάδεω συμβουλεῦσαι, εἰ περὶ πολλοῦ ποιέεται Πάρον ἑλεῖν, τὰ ἂν αὐτὴ ὑποθῆται, ταῦτα ποιέειν. μετὰ δὲ τὴν μὲν ὑποθέσθαι, τὸν δὲ διερχόμενον ἐπὶ τὸν κολωνὸν τὸν πρὸ τῆς πόλιος ἐόντα ἕρκος θεσμοφόρου Δήμητρος ὑπερθορεῖν, οὐ δυνάμενον τὰς θύρας ἀνοῖξαι, ὑπερθορόντα δὲ ἰέναι ἐπὶ τὸ μέγαρον ὅ τι δὴ ποιήσοντα ἐντός, εἴτε κινήσοντά τι τῶν ἀκινήτων εἴτε ὅ τι δή κοτε πρήξοντα· πρὸς τῇσι θύρῃσί τε γενέσθαι καὶ πρόκατε φρίκης αὐτὸν ὑπελθούσης ὀπίσω τὴν αὐτὴν ὁδὸν ἵεσθαι, καταθρώσκοντα δὲ τὴν αἱμασιὴν τὸν μηρὸν σπασθῆναι· οἳ δὲ αὐτὸν τὸ γόνυ προσπταῖσαι λέγουσι. ^6.135 Μιλτιάδης μέν νυν φλαύρως ἔχων ἀπέπλεε ὀπίσω, οὔτε χρήματα Ἀθηναίοισι ἄγων οὔτε Πάρον προσκτησάμενος, ἀλλὰ πολιορκήσας τε ἓξ καὶ εἴκοσι ἡμέρας καὶ δηιώσας τὴν νῆσον. Πάριοι δὲ πυθόμενοι ὡς ἡ ὑποζάκορος τῶν θεῶν Τιμὼ Μιλτιάδῃ κατηγήσατο, βουλόμενοί μιν ἀντὶ τούτων τιμωρήσασθαι, θεοπρόπους πέμπουσι ἐς Δελφούς ὥς σφεας ἡσυχίη τῆς πολιορκίης ἔσχε· ἔπεμπον δὲ ἐπειρησομένους εἰ καταχρήσωνται τὴν ὑποζάκορον τῶν θεῶν τὴν ἐξηγησαμένην τοῖσι ἐχθροῖσι τῆς πατρίδος ἅλωσιν καὶ τὰ ἐς ἔρσενα γόνον ἄρρητα ἱρὰ ἐκφήνασαν Μιλτιάδῃ. ἡ δὲ Πυθίη οὐκ ἔα, φᾶσα οὐ Τιμοῦν εἶναι τὴν αἰτίην τούτων, ἀλλὰ δεῖν γὰρ Μιλτιάδεα τελευτᾶν μὴ εὖ, φανῆναί οἱ τῶν κακῶν κατηγεμόνα. ^6.136 παρίοισι μὲν δὴ ταῦτα ἡ Πυθίη ἔχρησε· Ἀθηναῖοι δὲ ἐκ Πάρου Μιλτιάδεα ἀπονοστήσαντα ἔσχον ἐν στόμασι οἵ τε ἄλλοι καὶ μάλιστα Ξάνθιππος ὁ Ἀρίφρονος, ὃς θανάτου ὑπαγαγὼν ὑπὸ τὸν δῆμον Μιλτιάδεα ἐδίωκε τῆς Ἀθηναίων ἀπάτης εἵνεκεν. Μιλτιάδης δὲ αὐτὸς μὲν παρεὼν οὐκ ἀπελογέετο· ἦν γὰρ ἀδύνατος ὥστε σηπομένου τοῦ μηροῦ· προκειμένου δὲ αὐτοῦ ἐν κλίνῃ ὑπεραπελογέοντο οἱ φίλοι, τῆς μάχης τε τῆς ἐν Μαραθῶνι γενομένης πολλὰ ἐπιμεμνημένοι καὶ τὴν Λήμνου αἵρεσιν, ὡς ἑλὼν Λῆμνόν τε καὶ τισάμενος τοὺς Πελασγοὺς παρέδωκε Ἀθηναίοισι. προσγενομένου δὲ τοῦ δήμου αὐτῷ κατὰ τὴν ἀπόλυσιν τοῦ θανάτου, ζημιώσαντος δὲ κατὰ τὴν ἀδικίην πεντήκοντα ταλάντοισι, Μιλτιάδης μὲν μετὰ ταῦτα σφακελίσαντός τε τοῦ μηροῦ καὶ σαπέντος τελευτᾷ, τὰ δὲ πεντήκοντα τάλαντα ἐξέτισε ὁ παῖς αὐτοῦ Κίμων. ^7.6 ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι. ^7.12 ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” ^7.18 ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν. ^7.55 ὡς δὲ ταῦτά οἱ ἐπεποίητο, διέβαινον κατὰ μὲν τὴν ἑτέρην τῶν γεφυρέων τὴν πρὸς τοῦ Πόντου ὁ πεζός τε καὶ ἡ ἵππος ἅπασα, κατὰ δὲ τὴν πρὸς τὸ Αἰγαῖον τὰ ὑποζύγια καὶ ἡ θεραπηίη. ἡγέοντο δὲ πρῶτα μὲν οἱ μύριοι Πέρσαι, ἐστεφανωμένοι πάντες, μετὰ δὲ τούτους ὁ σύμμικτος στρατὸς παντοίων ἐθνέων. ταύτην μὲν τὴν ἡμέρην οὗτοι, τῇ δὲ ὑστεραίῃ πρῶτοι μὲν οἵ τε ἱππόται καὶ οἱ τὰς λόγχας κάτω τρέποντες· ἐστεφάνωντο δὲ καὶ οὗτοι. μετὰ δὲ οἵ τε ἵπποι οἱ ἱροὶ καὶ τὸ ἅρμα τὸ ἱρόν, ἐπὶ δὲ αὐτός τε Ξέρξης καὶ οἱ αἰχμοφόροι καὶ οἱ ἱππόται οἱ χίλιοι, ἐπὶ δὲ τούτοισι ὁ ἄλλος στρατός. καὶ αἱ νέες ἅμα ἀνήγοντο ἐς τὴν ἀπεναντίον. ἤδη δὲ ἤκουσα καὶ ὕστατον διαβῆναι βασιλέα πάντων. ^7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες. ^7.117 ἐν Ἀκάνθῳ δὲ ἐόντος Ξέρξεω συνήνεικε ὑπὸ νούσου ἀποθανεῖν τὸν ἐπεστεῶτα τῆς διώρυχος Ἀρταχαίην, δόκιμον ἐόντα παρὰ Ξέρξῃ καὶ γένος Ἀχαιμενίδην, μεγάθεΐ τε μέγιστον ἐόντα Περσέων ʽἀπὸ γὰρ πέντε πηχέων βασιληίων ἀπέλειπε τέσσερας δακτύλουσ̓ φωνέοντά τε μέγιστον ἀνθρώπων, ὥστε Ξέρξην συμφορὴν ποιησάμενον μεγάλην ἐξενεῖκαί τε αὐτὸν κάλλιστα καὶ θάψαι· ἐτυμβοχόεε δὲ πᾶσα ἡ στρατιή. τούτῳ δὲ τῷ Ἀρταχαίῃ θύουσι Ἀκάνθιοι ἐκ θεοπροπίου ὡς ἥρωι, ἐπονομάζοντες τὸ οὔνομα. ^7.132 τῶν δὲ δόντων ταῦτα ἐγένοντο οἵδε, Θεσσαλοὶ Δόλοπες Ἐνιῆνες Περραιβοὶ Λοκροὶ Μάγνητες Μηλιέες Ἀχαιοὶ οἱ Φθιῶται καὶ Θηβαῖοι καὶ οἱ ἄλλοι Βοιωτοὶ πλὴν Θεσπιέων τε καὶ Πλαταιέων. ἐπὶ τούτοισι οἱ Ἕλληνες ἔταμον ὅρκιον οἱ τῷ βαρβάρῳ πόλεμον ἀειράμενοι· τὸ δὲ ὅρκιον ὧδε εἶχε, ὅσοι τῷ Πέρσῃ ἔδοσαν σφέας αὐτοὺς Ἕλληνες ἐόντες μὴ ἀναγκασθέντες, καταστάντων σφι εὖ τῶν πρηγμάτων, τούτους δεκατεῦσαι τῷ ἐν Δελφοῖσι θεῷ. τὸ μὲν δὴ ὅρκιον ὧδε εἶχε τοῖσι Ἕλλησι. ^7.134 τοῖσι δὲ ὦν Λακεδαιμονίοισι μῆνις κατέσκηψε Ταλθυβίου τοῦ Ἀγαμέμνονος κήρυκος. ἐν γὰρ Σπάρτῃ ἐστὶ Ταλθυβίου ἱρόν, εἰσὶ δὲ καὶ ἀπόγονοι Ταλθυβιάδαι καλεόμενοι, τοῖσι αἱ κηρυκηίαι αἱ ἐκ Σπάρτης πᾶσαι γέρας δέδονται. μετὰ δὲ ταῦτα τοῖσι Σπαρτιήτῃσι καλλιερῆσαι θυομένοισι οὐκ ἐδύνατο· τοῦτο δʼ ἐπὶ χρόνον συχνὸν ἦν σφι. ἀχθομένων δὲ καὶ συμφορῇ χρεωμένων Λακεδαιμονίων, ἁλίης τε πολλάκις συλλεγομένης καὶ κήρυγμα τοιόνδε ποιευμένων, εἴ τις βούλοιτο Λακεδαιμονίων πρὸ τῆς Σπάρτης ἀποθνήσκειν, Σπερθίης τε ὁ Ἀνηρίστου καὶ Βοῦλις ὁ Νικόλεω, ἄνδρες Σπαρτιῆται φύσι τε γεγονότες εὖ καὶ χρήμασι ἀνήκοντες ἐς τὰ πρῶτα, ἐθελονταὶ ὑπέδυσαν ποινὴν τῖσαι Ξέρξῃ τῶν Δαρείου κηρύκων τῶν ἐν Σπάρτῃ ἀπολομένων. οὕτω Σπαρτιῆται τούτους ὡς ἀποθανευμένους ἐς Μήδους ἀπέπεμψαν. ^7.137 οὕτω ἡ Ταλθυβίου μῆνις καὶ ταῦτα ποιησάντων Σπαρτιητέων ἐπαύσατο τὸ παραυτίκα, καίπερ ἀπονοστησάντων ἐς Σπάρτην Σπερθίεώ τε καὶ Βούλιος. χρόνῳ δὲ μετέπειτα πολλῷ ἐπηγέρθη κατὰ τὸν Πελοποννησίων καὶ Ἀθηναίων πόλεμον, ὡς λέγουσι Λακεδαιμόνιοι. τοῦτο μοι ἐν τοῖσι θειότατον φαίνεται γενέσθαι. ὅτι μὲν γὰρ κατέσκηψε ἐς ἀγγέλους ἡ Ταλθυβίου μῆνις οὐδὲ ἐπαύσατο πρὶν ἢ ἐξῆλθε, τὸ δίκαιον οὕτω ἔφερε· τὸ δὲ συμπεσεῖν ἐς τοὺς παῖδας τῶν ἀνδρῶν τούτων τῶν ἀναβάντων πρὸς βασιλέα διὰ τὴν μῆνιν, ἐς Νικόλαν τε τὸν Βούλιος καὶ ἐς Ἀνήριστον τὸν Σπερθίεω, ὃς εἷλε Ἁλιέας τοὺς ἐκ Τίρυνθος ὁλκάδι καταπλώσας πλήρεϊ ἀνδρῶν, δῆλον ὦν μοι ὅτι θεῖον ἐγένετο τὸ πρῆγμα ἐκ τῆς μήνιος· οἳ γὰρ πεμφθέντες ὑπὸ Λακεδαιμονίων ἄγγελοι ἐς τὴν Ἀσίην, προδοθέντες δὲ ὑπὸ Σιτάλκεω τοῦ Τήρεω Θρηίκων βασιλέος καὶ Νυμφοδώρου τοῦ Πύθεω ἀνδρὸς Ἀβδηρίτεω, ἥλωσαν κατὰ Βισάνθην τὴν ἐν Ἑλλησπόντῳ, καὶ ἀπαχθέντες ἐς τὴν Ἀττικὴν ἀπέθανον ὑπὸ Ἀθηναίων, μετὰ δὲ αὐτῶν καὶ Ἀριστέας ὁ Ἀδειμάντου Κορίνθιος ἀνήρ. ταῦτα μέν νυν πολλοῖσι ἔτεσι ὕστερον ἐγένετο τοῦ βασιλέος στόλου, ἐπάνειμι δὲ ἐπὶ τὸν πρότερον λόγον. ^7.139 ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι. ^7.140 πέμψαντες γὰρ οἱ Ἀθηναῖοι ἐς Δελφοὺς θεοπρόπους χρηστηριάζεσθαι ἦσαν ἕτοιμοι· καί σφι ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα, ὡς ἐς τὸ μέγαρον ἐσελθόντες ἵζοντο, χρᾷ ἡ Πυθίη, τῇ οὔνομα ἦν Ἀριστονίκη, τάδε. ὦ μέλεοι, τί κάθησθε; λιπὼν φεῦγʼ ἔσχατα γαίης δώματα καὶ πόλιος τροχοειδέος ἄκρα κάρηνα. οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδον οὔτε τὸ σῶμα, οὔτε πόδες νέατοι οὔτʼ ὦν χέρες, οὔτε τι μέσσης λείπεται, ἀλλʼ ἄζηλα πέλει· κατὰ γάρ μιν ἐρείπει πῦρ τε καὶ ὀξὺς Ἄρης, Συριηγενὲς ἅρμα διώκων. πολλὰ δὲ κἆλλʼ ἀπολεῖ πυργώματα κοὐ τὸ σὸν οἶον, πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασι, δείματι παλλόμενοι, κατὰ δʼ ἀκροτάτοις ὀρόφοισι αἷμα μέλαν κέχυται, προϊδὸν κακότητος ἀνάγκας. ἀλλʼ ἴτον ἐξ ἀδύτοιο, κακοῖς δʼ ἐπικίδνατε θυμόν. ^7.141 ταῦτα ἀκούσαντες οἱ τῶν Ἀθηναίων θεοπρόποι συμφορῇ τῇ μεγίστῃ ἐχρέωντο. προβάλλουσι δὲ σφέας αὐτοὺς ὑπὸ τοῦ κακοῦ τοῦ κεχρησμένου, Τίμων ὁ Ἀνδροβούλου, τῶν Δελφῶν ἀνὴρ δόκιμος ὅμοια τῷ μάλιστα, συνεβούλευέ σφι ἱκετηρίην λαβοῦσι δεύτερα αὖτις ἐλθόντας χρᾶσθαι τῷ χρηστηρίῳ ὡς ἱκέτας. πειθομένοισι δὲ ταῦτα τοῖσι Ἀθηναίοισι καὶ λέγουσι “ὦναξ, χρῆσον ἡμῖν ἄμεινόν τι περὶ τῆς πατρίδος, αἰδεσθεὶς τὰς ἱκετηρίας τάσδε τάς τοι ἥκομεν φέροντες, ἢ οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, ἀλλʼ αὐτοῦ τῇδε μενέομεν ἔστʼ ἂν καὶ τελευτήσωμεν,” ταῦτα δὲ λέγουσι ἡ πρόμαντις χρᾷ δεύτερα τάδε. οὐ δύναται Παλλὰς Δίʼ Ὀλύμπιον ἐξιλάσασθαι λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ. σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω ἀδάμαντι πελάσσας. τῶν ἄλλων γὰρ ἁλισκομένων ὅσα Κέκροπος οὖρος ἐντὸς ἔχει κευθμών τε Κιθαιρῶνος ζαθέοιο, τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεύς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει. μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεζὸν ἰόντα πολλὸν ἀπʼ ἠπείρου στρατὸν ἥσυχος, ἀλλʼ ὑποχωρεῖν νῶτον ἐπιστρέψας· ἔτι τοι ποτε κἀντίος ἔσσῃ. ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. ^7.142 ταῦτα σφι ἠπιώτερα γὰρ τῶν προτέρων καὶ ἦν καὶ ἐδόκεε εἶναι, συγγραψάμενοι ἀπαλλάσσοντο ἐς τὰς Ἀθήνας. ὡς δὲ ἀπελθόντες οἱ θεοπρόποι ἀπήγγελλον ἐς τὸν δῆμον, γνῶμαι καὶ ἄλλαι πολλαὶ γίνονται διζημένων τὸ μαντήιον καὶ αἵδε συνεστηκυῖαι μάλιστα. τῶν πρεσβυτέρων ἔλεγον μετεξέτεροι δοκέειν σφίσι τὸν θεὸν τὴν ἀκρόπολιν χρῆσαι περιέσεσθαι. ἡ γὰρ ἀκρόπολις τὸ πάλαι τῶν Ἀθηναίων ῥηχῷ ἐπέφρακτο. οἳ μὲν δὴ κατὰ τὸν φραγμὸν συνεβάλλοντο τοῦτο τὸ ξύλινον τεῖχος εἶναι, οἳ δʼ αὖ ἔλεγον τὰς νέας σημαίνειν τὸν θεόν, καὶ ταύτας παραρτέεσθαι ἐκέλευον τὰ ἄλλα ἀπέντας. τοὺς ὦν δὴ τὰς νέας λέγοντας εἶναι τὸ ξύλινον τεῖχος ἔσφαλλε τὰ δύο τὰ τελευταῖα ῥηθέντα ὑπὸ τῆς Πυθίης, ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. κατὰ ταῦτα τὰ ἔπεα συνεχέοντο αἱ γνῶμαι τῶν φαμένων τὰς νέας τὸ ξύλινον τεῖχος εἶναι· οἱ γὰρ χρησμολόγοι ταύτῃ ταῦτα ἐλάμβανον, ὡς ἀμφὶ Σαλαμῖνα δεῖ σφεας ἑσσωθῆναι ναυμαχίην παρασκευασαμένους. ^7.143 ἦν δὲ τῶν τις Ἀθηναίων ἀνὴρ ἐς πρώτους νεωστὶ παριών, τῷ οὔνομα μὲν ἦν Θεμιστοκλέης, παῖς δὲ Νεοκλέος ἐκαλέετο. οὗτος ὡνὴρ οὐκ ἔφη πᾶν ὀρθῶς τοὺς χρησμολόγους συμβάλλεσθαι, λέγων τοιάδε· εἰ ἐς Ἀθηναίους εἶχε τὸ ἔπος εἰρημένον ἐόντως, οὐκ ἂν οὕτω μιν δοκέειν ἠπίως χρησθῆναι, ἀλλὰ ὧδε “ὦ σχετλίη Σαλαμίσ” ἀντὶ τοῦ “ὦ θείη Σαλαμίς,” εἴ πέρ γε ἔμελλον οἱ οἰκήτορες ἀμφʼ αὐτῇ τελευτήσειν· ἀλλὰ γὰρ ἐς τοὺς πολεμίους τῷ θεῷ εἰρῆσθαι τὸ χρηστήριον συλλαμβάνοντι κατὰ τὸ ὀρθόν, ἀλλʼ οὐκ ἐς Ἀθηναίους· παρασκευάζεσθαι ὦν αὐτοὺς ὡς ναυμαχήσοντας συνεβούλευε, ὡς τούτου ἐόντος τοῦ ξυλίνου τείχεος. ταύτῃ Θεμιστοκλέος ἀποφαινομένου Ἀθηναῖοι ταῦτα σφίσι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ ἔων ναυμαχίην ἀρτέεσθαι, τὸ δὲ σύμπαν εἰπεῖν οὐδὲ χεῖρας ἀνταείρεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν ἄλλην τινὰ οἰκίζειν. ^7.144 ἑτέρη τε Θεμιστοκλέι γνώμη ἔμπροσθε ταύτης ἐς καιρὸν ἠρίστευσε, ὅτε Ἀθηναίοισι γενομένων χρημάτων μεγάλων ἐν τῷ κοινῷ, τὰ ἐκ τῶν μετάλλων σφι προσῆλθε τῶν ἀπὸ Λαυρείου, ἔμελλον λάξεσθαι ὀρχηδὸν ἕκαστος δέκα δραχμάς· τότε Θεμιστοκλέης ἀνέγνωσε Ἀθηναίους τῆς διαιρέσιος ταύτης παυσαμένους νέας τούτων τῶν χρημάτων ποιήσασθαι διηκοσίας ἐς τὸν πόλεμον, τὸν πρὸς Αἰγινήτας λέγων. οὗτος γὰρ ὁ πόλεμος συστὰς ἔσωσε ἐς τὸ τότε τὴν Ἑλλάδα, ἀναγκάσας θαλασσίους γενέσθαι Ἀθηναίους. αἳ δὲ ἐς τὸ μὲν ἐποιήθησαν οὐκ ἐχρήσθησαν, ἐς δέον δὲ οὕτω τῇ Ἑλλάδι ἐγένοντο. αὗταί τε δὴ αἱ νέες τοῖσι Ἀθηναίοισι προποιηθεῖσαι ὑπῆρχον, ἑτέρας τε ἔδεε προσναυπηγέεσθαι. ἔδοξέ τέ σφι μετὰ τὸ χρηστήριον βουλευομένοισι ἐπιόντα ἐπὶ τὴν Ἑλλάδα τὸν βάρβαρον δέκεσθαι τῇσι νηυσὶ πανδημεί, τῷ θεῷ πειθομένους, ἅμα Ἑλλήνων τοῖσι βουλομένοισι. ^7.148 οἱ μέν νυν κατάσκοποι οὕτω θεησάμενοί τε καὶ ἀποπεμφθέντες ἐνόστησαν ἐς τὴν Εὐρώπην, οἱ δὲ συνωμόται Ἑλλήνων ἐπὶ τῷ Πέρσῃ μετὰ τὴν ἀπόπεμψιν τῶν κατασκόπων δεύτερα ἔπεμπον ἐς Ἄργος ἀγγέλους. Ἀργεῖοι δὲ λέγουσι τὰ κατʼ ἑωυτοὺς γενέσθαι ὧδε. πυθέσθαι γὰρ αὐτίκα κατʼ ἀρχὰς τὰ ἐκ τοῦ βαρβάρου ἐγειρόμενα ἐπὶ τὴν Ἑλλάδα, πυθόμενοι δέ, καὶ μαθόντες ὡς σφέας οἱ Ἕλληνες πειρήσονται παραλαμβάνοντες ἐπὶ τὸν Πέρσην, πέμψαι θεοπρόπους ἐς Δελφοὺς τὸν θεὸν ἐπειρησομένους ὥς σφι μέλλει ἄριστον ποιέουσι γενέσθαι· νεωστὶ γὰρ σφέων τεθνάναι ἑξακισχιλίους ὑπὸ Λακεδαιμονίων καὶ Κλεομένεος τοῦ Ἀναξανδρίδεω· τῶν δὴ εἵνεκα πέμπειν. τὴν δὲ Πυθίην ἐπειρωτῶσι αὐτοῖσι ἀνελεῖν τάδε. ἐχθρὲ περικτιόνεσσι, φίλʼ ἀθανάτοισι θεοῖσιν, εἴσω τὸν προβόλαιον ἔχων πεφυλαγμένος ἧσο καὶ κεφαλὴν πεφύλαξο· κάρη δὲ τὸ σῶμα σαώσει. ταῦτα μὲν τὴν Πυθίην χρῆσαι πρότερον· μετὰ δὲ ὡς ἐλθεῖν τοὺς ἀγγέλους ἐς δὴ τὸ Ἄργος, ἐπελθεῖν ἐπὶ τὸ βουλευτήριον καὶ λέγειν τὰ ἐντεταλμένα. τοὺς δὲ πρὸς τὰ λεγόμενα ὑποκρίνασθαι ὡς ἕτοιμοι εἰσὶ Ἀργεῖοι ποιέειν ταῦτα, τριήκοντα ἔτεα εἰρήνην σπεισάμενοι Λακεδαιμονίοισι καὶ ἡγεόμενοι κατὰ τὸ ἥμισυ πάσης τῆς συμμαχίης. καίτοι κατά γε τὸ δίκαιον γίνεσθαι τὴν ἡγεμονίην ἑωυτῶν· ἀλλʼ ὅμως σφίσι ἀποχρᾶν κατὰ τὸ ἥμισυ ἡγεομένοισι. ^7.149 ταῦτα μὲν λέγουσι τὴν βουλὴν ὑποκρίνασθαι, καίπερ ἀπαγορεύοντός σφι τοῦ χρηστηρίου μὴ ποιέεσθαι τὴν πρὸς τοὺς Ἕλληνας συμμαχίην· σπουδὴν δὲ ἔχειν σπονδὰς γενέσθαι τριηκοντοέτιδας καίπερ τὸ χρηστήριον φοβεόμενοι, ἵνα δή σφι οἱ παῖδες ἀνδρωθέωσι ἐν τούτοισι τοῖσι ἔτεσι· μὴ δὲ σπονδέων ἐουσέων ἐπιλέγεσθαι, ἢν ἄρα σφέας καταλάβῃ πρὸς τῷ γεγονότι κακῷ ἄλλο πταῖσμα πρὸς τὸν Πέρσην, μὴ τὸ λοιπὸν ἔωσι Λακεδαιμονίων ὑπήκοοι. τῶν δὲ ἀγγέλων τοὺς ἀπὸ τῆς Σπάρτης πρὸς τὰ ῥηθέντα ἐκ τῆς βουλῆς ἀμείψασθαι τοῖσιδε· περὶ μὲν σπονδέων ἀνοίσειν ἐς τοὺς πλεῦνας, περὶ δὲ ἡγεμονίης αὐτοῖσι ἐντετάλθαι ὑποκρίνασθαι, καὶ δὴ λέγειν, σφίσι μὲν εἶναι δύο βασιλέας, Ἀργείοισι δὲ ἕνα· οὔκων δυνατὸν εἶναι τῶν ἐκ Σπάρτης οὐδέτερον παῦσαι τῆς ἡγεμονίης, μετὰ δὲ δύο τῶν σφετέρων ὁμόψηφον τὸν Ἀργεῖον εἶναι κωλύειν οὐδέν. οὕτω δὴ οἱ Ἀργεῖοι φασὶ οὐκ ἀνασχέσθαι τῶν Σπαρτιητέων τὴν πλεονεξίην, ἀλλʼ ἑλέσθαι μᾶλλον ὑπὸ τῶν βαρβάρων ἄρχεσθαι ἤ τι ὑπεῖξαι Λακεδαιμονίοισι, προειπεῖν τε τοῖσι ἀγγέλοισι πρὸ δύντος ἡλίου ἀπαλλάσσεσθαι ἐκ τῆς Ἀργείων χώρης, εἰ δὲ μή, περιέψεσθαι ὡς πολεμίους. ^7.150 αὐτοὶ μὲν Ἀργεῖοι τοσαῦτα τούτων πέρι λέγουσι· ἔστι δὲ ἄλλος λόγος λεγόμενος ἀνὰ τὴν Ἑλλάδα, ὡς Ξέρξης ἔπεμψε κήρυκα ἐς Ἄργος πρότερον ἤ περ ὁρμῆσαι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα· ἐλθόντα δὲ τοῦτον λέγεται εἰπεῖν “ἄνδρες Ἀργεῖοι, βασιλεὺς Ξέρξης τάδε ὑμῖν λέγει. ἡμεῖς νομίζομεν Πέρσην εἶναι ἀπʼ οὗ ἡμεῖς γεγόναμεν παῖδα Περσέος τοῦ Δανάης, γεγονότα ἐκ τῆς Κηφέος θυγατρὸς Ἀνδρομέδης. οὕτω ἂν ὦν εἴημεν ὑμέτεροι ἀπόγονοι. οὔτε ὦν ἡμέας οἰκὸς ἐπὶ τοὺς ἡμετέρους προγόνους στρατεύεσθαι, οὔτε ὑμέας ἄλλοισι τιμωρέοντας ἡμῖν ἀντιξόους γίνεσθαι, ἀλλὰ παρʼ ὑμῖν αὐτοῖσι ἡσυχίην ἔχοντας κατῆσθαι. ἢν γὰρ ἐμοὶ γένηται κατὰ νόον, οὐδαμοὺς μέζονας ὑμέων ἄξω.” ταῦτα ἀκούσαντας Ἀργείους λέγεται πρῆγμα ποιήσασθαι, καὶ παραχρῆμα μὲν οὐδὲν ἐπαγγελλομένους μεταιτέειν, ἐπεὶ δὲ σφέας παραλαμβάνειν τοὺς Ἕλληνας, οὕτω δὴ ἐπισταμένους ὅτι οὐ μεταδώσουσι τῆς ἀρχῆς Λακεδαιμόνιοι μεταιτέειν, ἵνα ἐπὶ προφάσιος ἡσυχίην ἄγωσι. ^7.151 συμπεσεῖν δὲ τούτοισι καὶ τόνδε τὸν λόγον λέγουσι τινὲς Ἑλλήνων πολλοῖσι ἔτεσι ὕστερον γενόμενον τούτων. τυχεῖν ἐν Σούσοισι τοῖσι Μεμνονίοισι ἐόντας ἑτέρου πρήγματος εἵνεκα ἀγγέλους Ἀθηναίων Καλλίην τε τὸν Ἱππονίκου καὶ τοὺς μετὰ τούτου ἀναβάντας, Ἀργείους δὲ τὸν αὐτὸν τοῦτον χρόνον πέμψαντας καὶ τούτους ἐς Σοῦσα ἀγγέλους εἰρωτᾶν Ἀρτοξέρξεα τὸν Ξέρξεω εἴ σφι ἔτι ἐμμένει ἐθέλουσι τὴν πρὸς Ξέρξην φιλίην συνεκεράσαντο, ἢ νομιζοίατο πρὸς αὐτοῦ εἶναι πολέμιοι· βασιλέα δὲ Ἀρτοξέρξεα μάλιστα ἐμμένειν φάναι, καὶ οὐδεμίαν νομίζειν πόλιν Ἄργεος φιλιωτέρην. ^7.152 εἰ μέν νυν Ξέρξης τε ἀπέπεμψε ταῦτα λέγοντα κήρυκα ἐς Ἄργος καὶ Ἀργείων ἄγγελοι ἀναβάντες ἐς Σοῦσα ἐπειρώτων Ἀρτοξέρξεα περὶ φιλίης, οὐκ ἔχω ἀτρεκέως εἰπεῖν, οὐδέ τινα γνώμην περὶ αὐτῶν ἀποφαίνομαι ἄλλην γε ἢ τήν περ αὐτοὶ Ἀργεῖοι λέγουσι· ἐπίσταμαι δὲ τοσοῦτο ὅτι εἰ πάντες ἄνθρωποι τὰ οἰκήια κακὰ ἐς μέσον συνενείκαιεν ἀλλάξασθαι βουλόμενοι τοῖσι πλησίοισι, ἐγκύψαντες ἂν ἐς τὰ τῶν πέλας κακὰ ἀσπασίως ἕκαστοι αὐτῶν ἀποφεροίατο ὀπίσω τὰ ἐσενεικαίατο. οὕτω δὲ οὐδʼ Ἀργείοισι αἴσχιστα πεποίηται. ἐγὼ δὲ ὀφείλω λέγειν τὰ λεγόμενα, πείθεσθαί γε μὲν οὐ παντάπασι ὀφείλω, καί μοι τοῦτο τὸ ἔπος ἐχέτω ἐς πάντα λόγον· ἐπεὶ καὶ ταῦτα λέγεται, ὡς ἄρα Ἀργεῖοι ἦσαν οἱ ἐπικαλεσάμενοι τὸν Πέρσην ἐπὶ τὴν Ἑλλάδα, ἐπειδή σφι πρὸς τοὺς Λακεδαιμονίους κακῶς ἡ αἰχμὴ ἑστήκεε, πᾶν δὴ βουλόμενοι σφίσι εἶναι πρὸ τῆς παρεούσης λύπης. ^7.171 ἀλλὰ τὰ μὲν κατὰ Ῥηγίνους τε καὶ Ταραντίνους τοῦ λόγου μοι παρενθήκη γέγονε· ἐς δὲ τὴν Κρήτην ἐρημωθεῖσαν, ὡς λέγουσι Πραίσιοι, ἐσοικίζεσθαι ἄλλους τε ἀνθρώπους καὶ μάλιστα Ἕλληνας, τρίτῃ δὲ γενεῇ μετὰ Μίνων τελευτήσαντα γενέσθαι τὰ Τρωικά, ἐν τοῖσι οὐ φλαυροτάτους φαίνεσθαι ἐόντας Κρῆτας τιμωροὺς Μενέλεῳ. ἀπὸ τούτων δέ σφι ἀπονοστήσασι ἐκ Τροίης λιμόν τε καὶ λοιμὸν γενέσθαι καὶ αὐτοῖσι καὶ τοῖσι προβάτοισι, ἔστε τὸ δεύτερον ἐρημωθείσης Κρήτης μετὰ τῶν ὑπολοίπων τρίτους αὐτὴν νῦν νέμεσθαι Κρῆτας. ἡ μὲν δὴ Πυθίη ὑπομνήσασα ταῦτα ἔσχε βουλομένους τιμωρέειν τοῖσι Ἕλλησι. ^7.178 οἱ μὲν δὴ Ἕλληνες κατὰ τάχος ἐβοήθεον διαταχθέντες, Δελφοὶ δʼ ἐν τούτῳ τῷ χρόνῳ ἐχρηστηριάζοντο τῷ θεῷ ὑπὲρ ἑωυτῶν καὶ τῆς Ἑλλάδος καταρρωδηκότες, καί σφι ἐχρήσθη ἀνέμοισι εὔχεσθαι· μεγάλους γὰρ τούτους ἔσεσθαι τῇ Ἑλλάδι συμμάχους. Δελφοὶ δὲ δεξάμενοι τὸ μαντήιον πρῶτα μὲν Ἑλλήνων τοῖσι βουλομένοισι εἶναι ἐλευθέροισι ἐξήγγειλαν τὰ χρησθέντα αὐτοῖσι, καί σφι δεινῶς καταρρωδέουσι τὸν βάρβαρον ἐξαγγείλαντες χάριν ἀθάνατον κατέθεντο. μετὰ δὲ ταῦτα οἱ Δελφοὶ τοῖσι ἀνέμοισι βωμόν τε ἀπέδεξαν ἐν Θυίῃ, τῇ περ τῆς Κηφισοῦ θυγατρὸς Θυίης τὸ τέμενος ἐστί, ἐπʼ ἧς καὶ ὁ χῶρος οὗτος τὴν ἐπωνυμίην ἔχει, καὶ θυσίῃσι σφέας μετήισαν. ^7.188 ὁ δὲ δὴ ναυτικὸς στρατὸς ἐπείτε ὁρμηθεὶς ἔπλεε καὶ κατέσχε τῆς Μαγνησίης χώρης ἐς τὸν αἰγιαλὸν τὸν μεταξὺ Κασθαναίης τε πόλιος ἐόντα καὶ Σηπιάδος ἀκτῆς, αἱ μὲν δὴ πρῶται τῶν νεῶν ὅρμεον πρὸς γῇ, ἄλλαι δʼ ἐπʼ ἐκείνῃσι ἐπʼ ἀγκυρέων· ἅτε γὰρ τοῦ αἰγιαλοῦ ἐόντος οὐ μεγάλου, πρόκροσσαι ὁρμέοντο ἐς πόντον καὶ ἐπὶ ὀκτὼ νέας. ταύτην μὲν τὴν εὐφρόνην οὕτω, ἅμα δὲ ὄρθρῳ ἐξ αἰθρίης τε καὶ νηνεμίης τῆς θαλάσσης ζεσάσης ἐπέπεσέ σφι χειμών τε μέγας καὶ πολλὸς ἄνεμος ἀπηλιώτης, τὸν δὴ Ἑλλησποντίην καλέουσι οἱ περὶ ταῦτα τὰ χωρία οἰκημένοι. ὅσοι μέν νυν αὐτῶν αὐξόμενον ἔμαθον τὸν ἄνεμον καὶ τοῖσι οὕτω εἶχε ὅρμου, οἳ δʼ ἔφθησαν τὸν χειμῶνα ἀνασπάσαντες τὰς νέας, καὶ αὐτοί τε περιῆσαν καὶ αἱ νέες αὐτῶν· ὅσας δὲ τῶν νεῶν μεταρσίας ἔλαβε, τὰς μὲν ἐξέφερε πρὸς Ἴπνους καλεομένους τοὺς ἐν Πηλίῳ, τὰς δὲ ἐς τὸν αἰγιαλόν· αἳ δὲ περὶ αὐτὴν τὴν Σηπιάδα περιέπιπτον, αἳ δὲ ἐς Μελίβοιαν πόλιν, αἳ δὲ ἐς Κασθαναίην ἐξεβράσσοντο· ἦν τε τοῦ χειμῶνος χρῆμα ἀφόρητον. ^7.189 λέγεται δὲ λόγος ὡς Ἀθηναῖοι τὸν Βορέην ἐκ θεοπροπίου ἐπεκαλέσαντο, ἐλθόντος σφι ἄλλου χρηστηρίου τὸν γαμβρὸν ἐπίκουρον καλέσασθαι. Βορέης δὲ κατὰ τὸν Ἑλλήνων λόγον ἔχει γυναῖκα Ἀττικήν, Ὠρειθυίην τὴν Ἐρεχθέος. κατὰ δὴ τὸ κῆδος τοῦτο οἱ Ἀθηναῖοι, ὡς φάτις ὅρμηται, συμβαλλόμενοι σφίσι τὸν Βορέην γαμβρὸν εἶναι, ναυλοχέοντες τῆς Εὐβοίης ἐν Χαλκίδι ὡς ἔμαθον αὐξόμενον τὸν χειμῶνα ἢ καὶ πρὸ τούτου, ἐθύοντό τε καὶ ἐπεκαλέοντο τόν τε Βορέην καὶ τὴν Ὠρειθυίην τιμωρῆσαι σφίσι καὶ διαφθεῖραι τῶν βαρβάρων τὰς νέας, ὡς καὶ πρότερον περὶ Ἄθων. εἰ μέν νυν διὰ ταῦτα τοῖσι βαρβάροισι ὁρμέουσι Βορέης ἐπέπεσε, οὐκ ἔχω εἰπεῖν· οἱ δʼ ὦν Ἀθηναῖοι σφίσι λέγουσι βοηθήσαντα τὸν Βορέην πρότερον καὶ τότε ἐκεῖνα κατεργάσασθαι, καὶ ἱρὸν ἀπελθόντες Βορέω ἱδρύσαντο παρὰ ποταμὸν Ἰλισσόν. ^7.191 σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων. ^7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας. ^8.20 οἱ γὰρ Εὐβοέες, παραχρησάμενοι τὸν Βάκιδος χρησμὸν ὡς οὐδὲν λέγοντα, οὔτε τι ἐξεκομίσαντο οὐδὲν οὔτε προσεσάξαντο ὡς παρεσομένου σφι πολέμου, περιπετέα τε ἐποιήσαντο σφίσι αὐτοῖσι τὰ πρήγματα. Βάκιδι γὰρ ὧδε ἔχει περὶ τούτων ὁ χρησμός. φράζεο, βαρβαρόφωνος ὅταν ζυγὸν εἰς ἅλα βάλλῃ βύβλινον, Εὐβοίης ἀπέχειν πολυμηκάδας αἶγας. τούτοισι οὐδὲν τοῖσι ἔπεσι χρησαμένοισι ἐν τοῖσι τότε παρεοῦσί τε καὶ προσδοκίμοισι κακοῖσι παρῆν σφι συμφορῇ χρᾶσθαι πρὸς τὰ μέγιστα. ^8.27 ἐν δὲ τῷ διὰ μέσου χρόνῳ, ἐπείτε τὸ ἐν Θερμοπύλῃσι τρῶμα ἐγεγόνεε, αὐτίκα Θεσσαλοὶ πέμπουσι κήρυκα ἐς Φωκέας, ἅτε σφι ἔχοντες αἰεὶ χόλον, ἀπὸ δὲ τοῦ ὑστάτου τρώματος καὶ τὸ κάρτα. ἐσβαλόντες γὰρ πανστρατιῇ αὐτοί τε οἱ Θεσσαλοὶ καὶ οἱ σύμμαχοι αὐτῶν ἐς τοὺς Φωκέας, οὐ πολλοῖσι ἔτεσι πρότερον ταύτης τῆς βασιλέος στρατηλασίης, ἑσσώθησαν ὑπὸ τῶν Φωκέων καὶ περιέφθησαν τρηχέως. ἐπείτε γὰρ κατειλήθησαν ἐς τὸν Παρνησὸν οἱ Φωκέες ἔχοντες μάντιν Τελλίην τὸν Ἠλεῖον, ἐνθαῦτα ὁ Τελλίης οὗτος σοφίζεται αὐτοῖσι τοιόνδε. γυψώσας ἄνδρας ἑξακοσίους τῶν φωκέων τοὺς, ἀρίστους, αὐτούς τε τούτους καὶ τὰ ὅπλα αὐτῶν, νυκτὸς ἐπεθήκατο τοῖσι Θεσσαλοῖσι, προείπας αὐτοῖσι, τὸν ἂν μὴ λευκανθίζοντα ἴδωνται, τοῦτον κτείνειν. τούτους ὦν αἵ τε φυλακαὶ τῶν Θεσσαλῶν πρῶται ἰδοῦσαι ἐφοβήθησαν, δόξασαι ἄλλο τι εἶναι τέρας, καὶ μετὰ τὰς φυλακὰς αὐτὴ ἡ στρατιὴ οὕτω ὥστε τετρακισχιλίων κρατῆσαι νεκρῶν καὶ ἀσπίδων Φωκέας, τῶν τὰς μὲν ἡμισέας ἐς Ἄβας ἀνέθεσαν τὰς δὲ ἐς Δελφούς· ἡ δὲ δεκάτη ἐγένετο τῶν χρημάτων ἐκ ταύτης τῆς μάχης οἱ μεγάλοι ἀνδριάντες οἱ περὶ τὸν τρίποδα συνεστεῶτες ἔμπροσθε τοῦ νηοῦ τοῦ ἐν Δελφοῖσι, καὶ ἕτεροι τοιοῦτοι ἐν Ἄβῃσι ἀνακέαται. ^8.35 οὗτοι μὲν δὴ τῶν βαρβάρων ταύτῃ ἐτράποντο, ἄλλοι δὲ αὐτῶν ἡγεμόνας ἔχοντες ὁρμέατο ἐπὶ τὸ ἱρὸν τὸ ἐν Δελφοῖσι, ἐν δεξιῇ τὸν Παρνησὸν ἀπέργοντες. ὅσα δὲ καὶ οὗτοι ἐπέσχον τῆς Φωκίδος, πάντα ἐσιναμώρεον· καὶ γὰρ τῶν Πανοπέων τὴν πόλιν ἐνέπρησαν καὶ Δαυλίων καὶ Αἰολιδέων. ἐπορεύοντο δὲ ταύτῃ ἀποσχισθέντες τῆς ἄλλης στρατιῆς τῶνδε εἵνεκα, ὅκως συλήσαντες τὸ ἱρὸν τὸ ἐν Δελφοῖσι βασιλέι Ξέρξῃ ἀποδέξαιεν τὰ χρήματα. πάντα δʼ ἠπίστατο τὰ ἐν τῷ ἱρῷ ὅσα λόγου ἦν ἄξια Ξέρξης, ὡς ἐγὼ πυνθάνομαι, ἄμεινον ἢ τὰ ἐν τοῖσι οἰκίοισι ἔλιπε, πολλῶν αἰεὶ λεγόντων, καὶ μάλιστα τὰ Κροίσου τοῦ Ἀλυάττεω ἀναθήματα. ^8.36 οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω. ^8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο. ^8.38 συμμιγέντων δὲ τούτων πάντων, φόβος τοῖσι βαρβάροισι ἐνεπεπτώκεε. μαθόντες δὲ οἱ Δελφοὶ φεύγοντας σφέας, ἐπικαταβάντες ἀπέκτειναν πλῆθός τι αὐτῶν. οἱ δὲ περιεόντες ἰθὺ Βοιωτῶν ἔφευγον. ἔλεγον δὲ οἱ ἀπονοστήσαντες οὗτοι τῶν βαρβάρων, ὡς ἐγὼ πυνθάνομαι, ὡς πρὸς τούτοισι καὶ ἄλλα ὥρων θεῖα· δύο γὰρ ὁπλίτας μέζονας ἢ κατʼ ἀνθρώπων φύσιν ἔχοντας ἕπεσθαί σφι κτείνοντας καὶ διώκοντας. ^8.39 τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται. ^8.41 οἱ μὲν δὴ ἄλλοι κατέσχον ἐς τὴν Σαλαμῖνα, Ἀθηναῖοι δὲ ἐς τὴν ἑωυτῶν. μετὰ δὲ τὴν ἄπιξιν κήρυγμα ἐποιήσαντο, Ἀθηναίων τῇ τις δύναται σώζειν τέκνα τε καὶ τοὺς οἰκέτας. ἐνθαῦτα οἱ μὲν πλεῖστοι ἐς Τροίζηνα ἀπέστειλαν, οἳ δὲ ἐς Αἴγιναν, οἳ δὲ ἐς Σαλαμῖνα. ἔσπευσαν δὲ ταῦτα ὑπεκθέσθαι τῷ χρηστηρίῳ τε βουλόμενοι ὑπηρετέειν καὶ δὴ καὶ τοῦδε εἵνεκα οὐκ ἥκιστα. λέγουσι Ἀθηναῖοι ὄφιν μέγαν φύλακα τῆς ἀκροπόλιος ἐνδιαιτᾶσθαι ἐν τῷ ἱρῷ· λέγουσί τε ταῦτα καὶ δὴ ὡς ἐόντι ἐπιμήνια ἐπιτελέουσι προτιθέντες· τὰ δʼ ἐπιμήνια μελιτόεσσα ἐστί. αὕτη δὴ ἡ μελιτόεσσα ἐν τῷ πρόσθε αἰεὶ χρόνῳ ἀναισιμουμένη τότε ἦν ἄψαυστος. σημηνάσης δὲ ταῦτα τῆς ἱρείης, μᾶλλόν τι οἱ Ἀθηναῖοι καὶ προθυμότερον ἐξέλιπον τὴν πόλιν, ὡς καὶ τῆς θεοῦ ἀπολελοιπυίης τὴν ἀκρόπολιν. ὡς δέ σφι πάντα ὑπεξέκειτο, ἔπλεον ἐς τὸ στρατόπεδον. ^8.51 ἀπὸ δὲ τῆς διαβάσιος τοῦ Ἑλλησπόντου, ἔνθεν πορεύεσθαι ἤρξαντο οἱ βάρβαροι, ἕνα αὐτοῦ διατρίψαντες μῆνα ἐν τῷ διέβαινον ἐς τὴν Εὐρώπην, ἐν τρισὶ ἑτέροισι μησὶ ἐγένοντο ἐν τῇ Ἀττικῇ, Καλλιάδεω ἄρχοντος Ἀθηναίοισι. καὶ αἱρέουσι ἔρημον τὸ ἄστυ, καί τινας ὀλίγους εὑρίσκουσι τῶν Ἀθηναίων ἐν τῷ ἱρῷ ἐόντας, ταμίας τε τοῦ ἱροῦ καὶ πένητας ἀνθρώπους, οἳ φραξάμενοι τὴν ἀκρόπολιν θύρῃσί τε καὶ ξύλοισι ἠμύνοντο τοὺς ἐπιόντας, ἅμα μὲν ὑπʼ ἀσθενείης βίου οὐκ ἐκχωρήσαντες ἐς Σαλαμῖνα, πρὸς δὲ αὐτοὶ δοκέοντες ἐξευρηκέναι τὸ μαντήιον τὸ ἡ Πυθίη σφι ἔχρησε, τὸ ξύλινον τεῖχος ἀνάλωτον ἔσεσθαι· αὐτὸ δὴ τοῦτο εἶναι τὸ κρησφύγετον κατὰ τὸ μαντήιον καὶ οὐ τὰς νέας. ^8.52 οἱ δὲ Πέρσαι ἱζόμενοι ἐπὶ τὸν καταντίον τῆς ἀκροπόλιος ὄχθον, τὸν Ἀθηναῖοι καλέουσι Ἀρήιον πάγον, ἐπολιόρκεον τρόπον τοιόνδε· ὅκως στυππεῖον περὶ τοὺς ὀιστοὺς περιθέντες ἅψειαν, ἐτόξευον ἐς τὸ φράγμα. ἐνθαῦτα Ἀθηναίων οἱ πολιορκεόμενοι ὅμως ἠμύνοντο, καίπερ ἐς τὸ ἔσχατον κακοῦ ἀπιγμένοι καὶ τοῦ φράγματος προδεδωκότος· οὐδὲ λόγους τῶν Πεισιστρατιδέων προσφερόντων περὶ ὁμολογίης ἐνεδέκοντο, ἀμυνόμενοι δὲ ἄλλα τε ἀντεμηχανῶντο καὶ δὴ καὶ προσιόντων τῶν βαρβάρων πρὸς τὰς πύλας ὀλοιτρόχους ἀπίεσαν, ὥστε Ξέρξην ἐπὶ χρόνον συχνὸν ἀπορίῃσι ἐνέχεσθαι οὐ δυνάμενον σφέας ἑλεῖν. ^8.53 χρόνῳ δʼ ἐκ τῶν ἀπόρων ἐφάνη δή τις ἔξοδος τοῖσι βαρβάροισι· ἔδεε γὰρ κατὰ τὸ θεοπρόπιον πᾶσαν τὴν Ἀττικὴν τὴν ἐν τῇ ἠπείρῳ γενέσθαι ὑπὸ Πέρσῃσι. ἔμπροσθε ὦν πρὸ τῆς ἀκροπόλιος, ὄπισθε δὲ τῶν πυλέων καὶ τῆς ἀνόδου, τῇ δὴ οὔτε τις ἐφύλασσε οὔτʼ ἂν ἤλπισε μή κοτέ τις κατὰ ταῦτα ἀναβαίη ἀνθρώπων, ταύτῃ ἀνέβησαν τινὲς κατὰ τὸ ἱρὸν τῆς Κέκροπος θυγατρὸς Ἀγλαύρου, καίτοι περ ἀποκρήμνου ἐόντος τοῦ χώρου. ὡς δὲ εἶδον αὐτοὺς ἀναβεβηκότας οἱ Ἀθηναῖοι ἐπὶ τὴν ἀκρόπολιν, οἳ μὲν ἐρρίπτεον ἑωυτοὺς κατὰ τοῦ τείχεος κάτω καὶ διεφθείροντο, οἳ δὲ ἐς τὸ μέγαρον κατέφευγον. τῶν δὲ Περσέων οἱ ἀναβεβηκότες πρῶτον μὲν ἐτράποντο πρὸς τὰς πύλας, ταύτας δὲ ἀνοίξαντες τοὺς ἱκέτας ἐφόνευον· ἐπεὶ δέ σφι πάντες κατέστρωντο, τὸ ἱρὸν συλήσαντες ἐνέπρησαν πᾶσαν τὴν ἀκρόπολιν. ^8.54 σχὼν δὲ παντελέως τὰς Ἀθήνας Ξέρξης ἀπέπεμψε ἐς Σοῦσα ἄγγελον ἱππέα Ἀρταβάνῳ ἀγγελέοντα τὴν παρεοῦσάν σφι εὐπρηξίην. ἀπὸ δὲ τῆς πέμψιος τοῦ κήρυκος δευτέρῃ ἡμέρῃ συγκαλέσας Ἀθηναίων τοὺς φυγάδας, ἑωυτῷ δὲ ἑπομένους, ἐκέλευε τρόπῳ τῷ σφετέρῳ θῦσαι τὰ ἱρὰ ἀναβάντας ἐς τὴν ἀκρόπολιν, εἴτε δὴ ὦν ὄψιν τινὰ ἰδὼν ἐνυπνίου ἐνετέλλετο ταῦτα, εἴτε καὶ ἐνθύμιόν οἱ ἐγένετο ἐμπρήσαντι τὸ ἱρόν. οἱ δὲ φυγάδες τῶν Ἀθηναίων ἐποίησαν τὰ ἐντεταλμένα. ^8.55 τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν. ^8.64 οὕτω μὲν οἱ περὶ Σαλαμῖνα ἔπεσι ἀκροβολισάμενοι, ἐπείτε Εὐρυβιάδῃ ἔδοξε, αὐτοῦ παρεσκευάζοντο ὡς ναυμαχήσοντες. ἡμέρη τε ἐγίνετο καὶ ἅμα τῷ ἡλίῳ ἀνιόντι σεισμὸς ἐγένετο ἔν τε τῇ γῇ καὶ τῇ θαλάσσῃ. ἔδοξε δέ σφι εὔξασθαι τοῖσι θεοῖσι καὶ ἐπικαλέσασθαι τοὺς Αἰακίδας συμμάχους. ὡς δέ σφι ἔδοξε, καὶ ἐποίευν ταῦτα· εὐξάμενοι γὰρ πᾶσι τοῖσι θεοῖσι, αὐτόθεν μὲν ἐκ Σαλαμῖνος Αἴαντά τε καὶ Τελαμῶνα ἐπεκαλέοντο, ἐπὶ δὲ Αἰακὸν καὶ τοὺς ἄλλους Αἰακίδας νέα ἀπέστελλον ἐς Αἴγιναν. ^8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος. ^8.77 χρησμοῖσι δὲ οὐκ ἔχω ἀντιλέγειν ὡς οὐκ εἰσὶ ἀληθέες, οὐ βουλόμενος ἐναργέως λέγοντας πειρᾶσθαι καταβάλλειν, ἐς τοιάδε πρήγματα 1 ἐσβλέψας. ἀλλʼ ὅταν Ἀρτέμιδος χρυσαόρου ἱερὸν ἀκτήν νηυσὶ γεφυρώσωσι καὶ εἰναλίην Κυνόσουραν ἐλπίδι μαινομένῃ, λιπαρὰς πέρσαντες Ἀθήνας, δῖα δίκη σβέσσει κρατερὸν κόρον, ὕβριος υἱόν, δεινὸν μαιμώοντα, δοκεῦντʼ ἀνὰ πάντα πίεσθαι. χαλκὸς γὰρ χαλκῷ συμμίξεται, αἵματι δʼ Ἄρης πόντον φοινίξει. τότʼ ἐλεύθερον Ἑλλάδος ἦμαρ εὐρύοπα Κρονίδης ἐπάγει καὶ πότνια Νίκη. ἐς τοιαῦτα μὲν καὶ οὕτω ἐναργέως λέγοντι Βάκιδι ἀντιλογίης χρησμῶν πέρι οὔτε αὐτὸς λέγειν τολμέω οὔτε παρʼ ἄλλων ἐνδέκομαι. ^8.83 τοῖσι δὲ Ἕλλησι ὡς πιστὰ δὴ τὰ λεγόμενα ἦν τῶν Τηνίων ῥήματα, παρεσκευάζοντο ὡς ναυμαχήσοντες. ἠώς τε διέφαινε καὶ οἳ σύλλογον τῶν ἐπιβατέων ποιησάμενοι, προηγόρευε εὖ ἔχοντα μὲν ἐκ πάντων Θεμιστοκλέης, τὰ δὲ ἔπεα ἦν πάντα κρέσσω τοῖσι ἥσσοσι ἀντιτιθέμενα, ὅσα δὴ ἐν ἀνθρώπου φύσι καὶ καταστάσι ἐγγίνεται· παραινέσας δὲ τούτων τὰ κρέσσω αἱρέεσθαι καὶ καταπλέξας τὴν ῥῆσιν, ἐσβαίνειν ἐκέλευε ἐς τὰς νέας. καὶ οὗτοι μὲν δὴ ἐσέβαινον, καὶ ἧκε ἡ ἀπʼ Αἰγίνης τριήρης, ἣ κατὰ τοὺς Αἰακίδας ἀπεδήμησε. ^8.84 ἐνθαῦτα ἀνῆγον τὰς νέας ἁπάσας Ἕλληνες, ἀναγομένοισι δέ σφι αὐτίκα ἐπεκέατο οἱ βάρβαροι. οἱ μὲν δὴ ἄλλοι Ἕλληνες ἐπὶ πρύμνην ἀνεκρούοντο καὶ ὤκελλον τὰς νέας, Ἀμεινίης δὲ Παλληνεὺς ἀνὴρ Ἀθηναῖος ἐξαναχθεὶς νηὶ ἐμβάλλει· συμπλακείσης δὲ τῆς νεὸς καὶ οὐ δυναμένων ἀπαλλαγῆναι, οὕτω δὴ οἱ ἄλλοι Ἀμεινίῃ βοηθέοντες συνέμισγον. Ἀθηναῖοι μὲν οὕτω λέγουσι τῆς ναυμαχίης γενέσθαι τὴν ἀρχήν, Αἰγινῆται δὲ τὴν κατὰ τοὺς Αἰακίδας ἀποδημήσασαν ἐς Αἴγιναν, ταύτην εἶναι τὴν ἄρξασαν. λέγεται δὲ καὶ τάδε, ὡς φάσμα σφι γυναικὸς ἐφάνη, φανεῖσαν δὲ διακελεύσασθαι ὥστε καὶ ἅπαν ἀκοῦσαι τὸ τῶν Ἑλλήνων στρατόπεδον, ὀνειδίσασαν πρότερον τάδε, “ὦ δαιμόνιοι, μέχρι κόσου ἔτι πρύμνην ἀνακρούεσθε ;” ^8.94 Ἀδείμαντον δὲ τὸν Κορίνθιον στρατηγὸν λέγουσι Ἀθηναῖοι αὐτίκα κατʼ ἀρχάς, ὡς συνέμισγον αἱ νέες, ἐκπλαγέντα τε καὶ ὑπερδείσαντα, τὰ ἱστία ἀειράμενον οἴχεσθαι φεύγοντα, ἰδόντας δὲ τοὺς Κορινθίους τὴν στρατηγίδα φεύγουσαν ὡσαύτως οἴχεσθαι. ὡς δὲ ἄρα φεύγοντας γίνεσθαι τῆς Σαλαμινίης κατὰ ἱρὸν Ἀθηναίης Σκιράδος, περιπίπτειν σφι κέλητα θείῃ πομπῇ, τὸν οὔτε πέμψαντα φανῆναι οὐδένα, οὔτε τι τῶν ἀπὸ τῆς στρατιῆς εἰδόσι προσφέρεσθαι τοῖσι Κορινθίοισι. τῇδε δὲ συμβάλλονται εἶναι θεῖον τὸ πρῆγμα. ὡς γὰρ ἀγχοῦ γενέσθαι τῶν νεῶν, τοὺς ἀπὸ τοῦ κέλητος λέγειν τάδε. “Ἀδείμαντε, σὺ μὲν ἀποστρέψας τὰς νέας ἐς φυγὴν ὅρμησαι καταπροδοὺς τοὺς Ἕλληνας· οἳ δὲ καὶ δὴ νικῶσι ὅσον αὐτοὶ ἠρῶντο ἐπικρατήσαντες τῶν ἐχθρῶν.” ταῦτα λεγόντων ἀπιστέειν γὰρ τὸν Ἀδείμαντον, αὖτις τάδε λέγειν, ὡς αὐτοὶ οἷοί τε εἶεν ἀγόμενοι ὅμηροι ἀποθνήσκειν, ἢν μὴ νικῶντες φαίνωνται οἱ Ἕλληνες. οὕτω δὴ ἀποστρέψαντα τὴν νέα αὐτόν τε καὶ τοὺς ἄλλους ἐπʼ ἐξεργασμένοισι ἐλθεῖν ἐς τὸ στρατόπεδον. τούτους μὲν τοιαύτη φάτις ἔχει ὑπὸ Ἀθηναίων, οὐ μέντοι αὐτοί γε Κορίνθιοι ὁμολογέουσι, ἀλλʼ ἐν πρώτοισι σφέας αὐτοὺς τῆς ναυμαχίης νομίζουσι γενέσθαι· μαρτυρέει δέ σφι καὶ ἡ ἄλλη Ἑλλάς. ^8.96 ὡς δὲ ἡ ναυμαχίη διελέλυτο, κατειρύσαντες ἐς τὴν Σαλαμῖνα οἱ Ἕλληνες τῶν ναυηγίων ὅσα ταύτῃ ἐτύγχανε ἔτι ἐόντα, ἕτοιμοι ἦσαν ἐς ἄλλην ναυμαχίην, ἐλπίζοντες τῇσι περιεούσῃσι νηυσὶ ἔτι χρήσεσθαι βασιλέα. τῶν δὲ ναυηγίων πολλὰ ὑπολαβὼν ἄνεμος ζέφυρος ἔφερε τῆς Ἀττικῆς ἐπὶ τὴν ἠιόνα τὴν καλεομένην Κωλιάδα· ὥστε ἀποπλησθῆναι τὸν χρησμὸν τόν τε ἄλλον πάντα τὸν περὶ τῆς ναυμαχίης ταύτης εἰρημένοι Βάκιδι καὶ Μουσαίῳ, καὶ δὴ καὶ κατὰ τὰ ναυήγια τὰ ταύτῃ ἐξενειχθέντα τὸ εἰρημένον πολλοῖσι ἔτεσι πρότερον τούτων ἐν χρησμῷ Λυσιστράτῳ Ἀθηναίῳ ἀνδρὶ χρησμολόγῳ, τὸ ἐλελήθεε πάντας τοὺς Ἕλληνας, Κωλιάδες δὲ γυναῖκες ἐρετμοῖσι φρύξουσι τοῦτο δὲ ἔμελλε ἀπελάσαντος βασιλέος ἔσεσθαι. ^8.121 οἱ δὲ Ἕλληνες ἐπείτε οὐκ οἷοί τε ἐγίνοντο ἐξελεῖν τὴν Ἄνδρον, τραπόμενοι ἐς Κάρυστον καὶ δηιώσαντες αὐτῶν τὴν χώρην ἀπαλλάσσοντο ἐς Σαλαμῖνα. πρῶτα μέν νυν τοῖσι θεοῖσι ἐξεῖλον ἀκροθίνια ἄλλα τε καὶ τριήρεας τρεῖς Φοινίσσας, τὴν μὲν ἐς Ἰσθμὸν ἀναθεῖναι, ἥ περ ἔτι καὶ ἐς ἐμὲ ἦν, τὴν δὲ ἐπὶ Σούνιον, τὴν δὲ τῷ Αἴαντι αὐτοῦ ἐς Σαλαμῖνα. μετὰ δὲ τοῦτο διεδάσαντο τὴν ληίην καὶ τὰ ἀκροθίνια ἀπέπεμψαν ἐς Δελφούς, ἐκ τῶν ἐγένετο ἀνδριὰς ἔχων ἐν τῇ χειρὶ ἀκρωτήριον νεός, ἐὼν μέγαθος δυώδεκα πηχέων· ἕστηκε δὲ οὗτος τῇ περ ὁ Μακεδὼν Ἀλέξανδρος ὁ χρύσεος. ^8.122 πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος. ^8.129 ὃ μὲν δὴ τοιούτῳ τρόπῳ ἐπάιστος ἐγεγόνεε· Ἀρταβάζῳ δὲ ἐπειδὴ πολιορκέοντι ἐγεγόνεσαν τρεῖς μῆνες, γίνεται ἄμπωτις τῆς θαλάσσης μεγάλη καὶ χρόνον ἐπὶ πολλόν. ἰδόντες δὲ οἱ βάρβαροι τέναγος γενόμενον παρήισαν ἐς τὴν Παλλήνην. ὡς δὲ τὰς δύο μὲν μοίρας διοδοιπορήκεσαν, ἔτι δὲ τρεῖς ὑπόλοιποι ἦσαν, τὰς διελθόντας χρῆν εἶναι ἔσω ἐν τῇ Παλλήνῃ, ἐπῆλθε πλημμυρὶς τῆς θαλάσσης μεγάλη, ὅση οὐδαμά κω, ὡς οἱ ἐπιχώριοι λέγουσι, πολλάκις γινομένη. οἱ μὲν δὴ νέειν αὐτῶν οὐκ ἐπιστάμενοι διεφθείροντο, τοὺς δὲ ἐπισταμένους οἱ Ποτιδαιῆται ἐπιπλώσαντες πλοίοισι ἀπώλεσαν. αἴτιον δὲ λέγουσι Ποτιδαιῆται τῆς τε ῥηχίης καὶ τῆς πλημμυρίδος καὶ τοῦ Περσικοῦ πάθεος γενέσθαι τόδε, ὅτι τοῦ Ποσειδέωνος ἐς τὸν νηὸν καὶ τὸ ἄγαλμα τὸ ἐν τῷ προαστείῳ ἠσέβησαν οὗτοι τῶν Περσέων οἵ περ καὶ διεφθάρησαν ὑπὸ τῆς θαλάσσης· αἴτιον δὲ τοῦτο λέγοντες εὖ λέγειν ἔμοιγε δοκέουσι. τοὺς δὲ περιγενομένους ἀπῆγε Ἀρτάβαζος ἐς Θεσσαλίην παρὰ Μαρδόνιον. οὗτοι μὲν οἱ προπέμψαντες βασιλέα οὕτω ἔπρηξαν. ^8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. ^8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. ^8.135 τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην. ^8.136 Μαρδόνιος δὲ ἐπιλεξάμενος ὅ τι δὴ λέγοντα ἦν τὰ χρηστήρια μετὰ ταῦτα ἔπεμψε ἄγγελον ἐς Ἀθήνας Ἀλέξανδρον τὸν Ἀμύντεω ἄνδρα Μακεδόνα, ἅμα μὲν ὅτι οἱ προσκηδέες οἱ Πέρσαι ἦσαν· Ἀλεξάνδρου γὰρ ἀδελφεὴν Γυγαίην, Ἀμύντεω δὲ θυγατέρα, Βουβάρης ἀνὴρ Πέρσης ἔσχε, ἐκ τῆς οἱ ἐγεγόνεε Ἀμύντης ὁ ἐν τῇ Ἀσίῃ, ἔχων τὸ οὔνομα τοῦ μητροπάτορος, τῷ δὴ ἐκ βασιλέος τῆς Φρυγίης ἐδόθη Ἀλάβανδα πόλις μεγάλη νέμεσθαι· ἅμα δὲ ὁ Μαρδόνιος πυθόμενος ὅτι πρόξεινός τε εἴη καὶ εὐεργέτης ὁ Ἀλέξανδρος ἔπεμπε· τοὺς γὰρ Ἀθηναίους οὕτω ἐδόκεε μάλιστα προσκτήσεσθαι, λεών τε πολλὸν ἄρα ἀκούων εἶναι καὶ ἄλκιμον, τά τε κατὰ τὴν θάλασσαν συντυχόντα σφι παθήματα κατεργασαμένους μάλιστα Ἀθηναίους ἐπίστατο. τούτων δὲ προσγενομένων κατήλπιζε εὐπετέως τῆς θαλάσσης κρατήσειν, τά περ ἂν καὶ ἦν, πεζῇ τε ἐδόκεε πολλῷ εἶναι κρέσσων, οὕτω τε ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν. τάχα δʼ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ προλέγοι, συμβουλεύοντα σύμμαχον τὸν Ἀθηναῖον ποιέεσθαι· τοῖσι δὴ πειθόμενος ἔπεμπε. ^8.144 πρὸς μὲν Ἀλέξανδρον ταῦτα ὑπεκρίναντο, πρὸς δὲ τοὺς ἀπὸ Σπάρτης ἀγγέλους τάδε. “τὸ μὲν δεῖσαι Λακεδαιμονίους μὴ ὁμολογήσωμεν τῷ βαρβάρῳ, κάρτα ἀνθρωπήιον ἦν· ἀτὰρ αἰσχρῶς γε οἴκατε ἐξεπιστάμενοι τὸ Ἀθηναίων φρόνημα ἀρρωδῆσαι, ὅτι οὔτε χρυσός ἐστι γῆς οὐδαμόθι τοσοῦτος οὔτε χώρη κάλλεϊ καὶ ἀρετῇ μέγα ὑπερφέρουσα, τὰ ἡμεῖς δεξάμενοι ἐθέλοιμεν ἂν μηδίσαντες καταδουλῶσαι τὴν Ἑλλάδα. πολλά τε γὰρ καὶ μεγάλα ἐστι τὰ διακωλύοντα ταῦτα μὴ ποιέειν μηδʼ ἢν ἐθέλωμεν, πρῶτα μὲν καὶ μέγιστα τῶν θεῶν τὰ ἀγάλματα καὶ τὰ οἰκήματα ἐμπεπρησμένα τε καὶ συγκεχωσμένα, τοῖσι ἡμέας ἀναγκαίως ἔχει τιμωρέειν ἐς τὰ μέγιστα μᾶλλον ἤ περ ὁμολογέειν τῷ ταῦτα ἐργασαμένῳ, αὖτις δὲ τὸ Ἑλληνικὸν ἐὸν ὅμαιμόν τε καὶ ὁμόγλωσσον καὶ θεῶν ἱδρύματά τε κοινὰ καὶ θυσίαι ἤθεά τε ὁμότροπα, τῶν προδότας γενέσθαι Ἀθηναίους οὐκ ἂν εὖ ἔχοι. ἐπίστασθέ τε οὕτω, εἰ μὴ πρότερον ἐτυγχάνετε ἐπιστάμενοι, ἔστʼ ἂν καὶ εἷς περιῇ Ἀθηναίων, μηδαμὰ ὁμολογήσοντας ἡμέας Ξέρξῃ. ὑμέων μέντοι ἀγάμεθα τὴν προνοίην τὴν πρὸς ἡμέας ἐοῦσαν, ὅτι προείδετε ἡμέων οἰκοφθορημένων οὕτω ὥστε ἐπιθρέψαι ἐθέλειν ἡμέων τοὺς οἰκέτας. καὶ ὑμῖν μὲν ἡ χάρις ἐκπεπλήρωται, ἡμεῖς μέντοι λιπαρήσομεν οὕτω ὅκως ἂν ἔχωμεν, οὐδὲν λυπέοντες ὑμέας. νῦν δέ, ὡς οὕτω ἐχόντων, στρατιὴν ὡς τάχιστα ἐκπέμπετε. ὡς γὰρ ἡμεῖς εἰκάζομεν, οὐκ ἑκὰς χρόνου παρέσται ὁ βάρβαρος ἐσβαλὼν ἐς τὴν ἡμετέρην, ἀλλʼ ἐπειδὰν τάχιστα πύθηται τὴν ἀγγελίην ὅτι οὐδὲν ποιήσομεν τῶν ἐκεῖνος ἡμέων προσεδέετο. πρὶν ὦν παρεῖναι ἐκεῖνον ἐς τὴν Ἀττικήν, ἡμέας καιρός ἐστι προβοηθῆσαι ἐς τὴν Βοιωτίην.” οἳ μὲν ταῦτα ὑποκριναμένων Ἀθηναίων ἀπαλλάσσοντο ἐς Σπάρτην. ^9.33 ὡς δὲ ἄρα πάντες οἱ ἐτετάχατο κατὰ ἔθνεα καὶ κατὰ τέλεα, ἐνθαῦτα τῇ δευτέρῃ ἐθύοντο καὶ ἀμφότεροι. Ἕλλησι μὲν Τισαμενὸς Ἀντιόχου ἦν ὁ θυόμενος· οὗτος γὰρ δὴ εἵπετο τῷ στρατεύματι τούτῳ μάντις· τὸν ἐόντα Ἠλεῖον καὶ γένεος τοῦ Ἰαμιδέων Κλυτιάδην Λακεδαιμόνιοι ἐποιήσαντο λεωσφέτερον. Τισαμενῷ γὰρ μαντευομένῳ ἐν Δελφοῖσι περὶ γόνου ἀνεῖλε ἡ Πυθίη ἀγῶνας τοὺς μεγίστους ἀναιρήσεσθαι πέντε. ὃ μὲν δὴ ἁμαρτὼν τοῦ χρηστηρίου προσεῖχε γυμνασίοισι ὡς ἀναιρησόμενος γυμνικοὺς ἀγῶνας, ἀσκέων δὲ πεντάεθλον παρὰ ἓν πάλαισμα ἔδραμε νικᾶν Ὀλυμπιάδα, Ἱερωνύμῳ τῷ Ἀνδρίῳ ἐλθὼν ἐς ἔριν. Λακεδαιμόνιοι δὲ μαθόντες οὐκ ἐς γυμνικοὺς ἀλλʼ ἐς ἀρηίους ἀγῶνας φέρον τὸ Τισαμενοῦ μαντήιον, μισθῷ ἐπειρῶντο πείσαντες Τισαμενὸν ποιέεσθαι ἅμα Ἡρακλειδέων τοῖσι βασιλεῦσι ἡγεμόνα τῶν πολέμων. ὁ δὲ ὁρέων περὶ πολλοῦ ποιευμένους Σπαρτιήτας φίλον αὐτὸν προσθέσθαι, μαθὼν τοῦτο ἀνετίμα, σημαίνων σφι ὡς ἤν μιν πολιήτην σφέτερον ποιήσωνται τῶν πάντων μεταδιδόντες, ποιήσει ταῦτα, ἐπʼ ἄλλῳ μισθῷ δʼ οὔ. Σπαρτιῆται δὲ πρῶτα μὲν ἀκούσαντες δεινὰ ἐποιεῦντο καὶ μετίεσαν τῆς χρησμοσύνης τὸ παράπαν, τέλος δὲ δείματος μεγάλου ἐπικρεμαμένου τοῦ Περσικοῦ τούτου στρατεύματος καταίνεον μετιόντες. ὁ δὲ γνοὺς τετραμμένους σφέας οὐδʼ οὕτω ἔτι ἔφη ἀρκέεσθαι τούτοισι μούνοισι, ἀλλὰ δεῖν ἔτι τὸν ἀδελφεὸν ἑωυτοῦ Ἡγίην γίνεσθαι Σπαρτιήτην ἐπὶ τοῖσι αὐτοῖσι λόγοισι τοῖσι καὶ αὐτὸς γίνεται. ^9.34 ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα. ^9.35 ὣς δὲ καὶ Σπαρτιῆται, ἐδέοντο γὰρ δεινῶς τοῦ Τισαμενοῦ, πάντως συνεχώρεόν οἱ. συγχωρησάντων δὲ καὶ ταῦτα τῶν Σπαρτιητέων, οὕτω δὴ πέντε σφι μαντευόμενος ἀγῶνας τοὺς μεγίστους Τισαμενὸς ὁ Ἠλεῖος, γενόμενος Σπαρτιήτης, συγκαταιρέει. μοῦνοι δὲ δὴ πάντων ἀνθρώπων ἐγένοντο οὗτοι Σπαρτιήτῃσι πολιῆται. οἱ δὲ πέντε ἀγῶνες οἵδε ἐγένοντο, εἷς μὲν καὶ πρῶτος οὗτος ὁ ἐν Πλαταιῇσι, ἐπὶ δὲ ὁ ἐν Τεγέῃ πρὸς Τεγεήτας τε καὶ Ἀργείους γενόμενος, μετὰ δὲ ὁ ἐν Διπαιεῦσι πρὸς Ἀρκάδας πάντας πλὴν Μαντινέων, ἐπὶ δὲ ὁ Μεσσηνίων ὁ πρὸς Ἰθώμῃ, ὕστατος δὲ ὁ ἐν Τανάγρῃ πρὸς Ἀθηναίους τε καὶ Ἀργείους γενόμενος· οὗτος δὲ ὕστατος κατεργάσθη τῶν πέντε ἀγώνων. ^9.43 τοῦτον δʼ ἔγωγε τὸν χρησμόν, τὸν Μαρδόνιος εἶπε ἐς Πέρσας ἔχειν, ἐς Ἰλλυριούς τε καὶ τὸν Ἐγχελέων στρατὸν οἶδα πεποιημένον, ἀλλʼ οὐκ ἐς Πέρσας. ἀλλὰ τὰ μὲν Βάκιδι ἐς ταύτην τὴν μάχην ἐστὶ πεποιημένα, τὴν δʼ ἐπὶ Θερμώδοντι καὶ Ἀσωπῷ λεχεποίῃ Ἑλλήνων σύνοδον καὶ βαρβαρόφωνον ἰυγήν, τῇ πολλοὶ πεσέονται ὑπὲρ λάχεσίν τε μόρον τε τοξοφόρων Μήδων, ὅταν αἴσιμον ἦμαρ ἐπέλθῃ, ταῦτα μὲν καὶ παραπλήσια τούτοισι ἄλλα Μουσαίῳ ἔχοντα οἶδα ἐς Πέρσας. ὁ δὲ Θερμώδων ποταμὸς ῥέει μεταξὺ Τανάγρης τε καὶ Γλίσαντος. ^9.61 ταῦτα οἱ Ἀθηναῖοι ὡς ἐπύθοντο, ὁρμέατο βοηθέειν καὶ τὰ μάλιστα ἐπαμύνειν· καί σφι ἤδη στείχουσι ἐπιτίθενται οἱ ἀντιταχθέντες Ἑλλήνων τῶν μετὰ βασιλέος γενομένων, ὥστε μηκέτι δύνασθαι βοηθῆσαι· τὸ γὰρ προσκείμενον σφέας ἐλύπεε. οὕτω δὴ μουνωθέντες Λακεδαιμόνιοι καὶ Τεγεῆται, ἐόντες σὺν ψιλοῖσι ἀριθμὸν οἳ μὲν πεντακισμύριοι Τεγεῆται δὲ τρισχίλιοι ʽοὗτοι γὰρ οὐδαμὰ ἀπεσχίζοντο ἀπὸ Λακεδαιμονίων̓, ἐσφαγιάζοντο ὡς συμβαλέοντες Μαρδονίῳ καὶ τῇ στρατιῇ τῇ παρεούσῃ. καὶ οὐ γάρ σφι ἐγίνετο τὰ σφάγια χρηστά, ἔπιπτον δὲ αὐτῶν ἐν τούτῳ τῷ χρόνῳ πολλοὶ καὶ πολλῷ πλεῦνες ἐτρωματίζοντο· φράξαντες γὰρ τὰ γέρρα οἱ Πέρσαι ἀπίεσαν τῶν τοξευμάτων πολλὰ ἀφειδέως, οὕτω ὥστε πιεζομένων τῶν Σπαρτιητέων καὶ τῶν σφαγίων οὐ γινομένων ἀποβλέψαντα τὸν Παυσανίην πρὸς τὸ Ἥραιον τὸ Πλαταιέων ἐπικαλέσασθαι τὴν θεόν, χρηίζοντα μηδαμῶς σφέας ψευσθῆναι τῆς ἐλπίδος. ^9.62 ταῦτα δʼ ἔτι τούτου ἐπικαλεομένου προεξαναστάντες πρότεροι οἱ Τεγεῆται ἐχώρεον ἐς τοὺς βαρβάρους, καὶ τοῖσι Λακεδαιμονίοισι αὐτίκα μετὰ τὴν εὐχὴν τὴν Παυσανίεω ἐγίνετο θυομένοισι τὰ σφάγια χρηστά· ὡς δὲ χρόνῳ κοτὲ ἐγένετο, ἐχώρεον καὶ οὗτοι ἐπὶ τοὺς Πέρσας, καὶ οἱ Πέρσαι ἀντίοι τὰ τόξα μετέντες. ἐγίνετο δὲ πρῶτον περὶ τὰ γέρρα μάχη. ὡς δὲ ταῦτα ἐπεπτώκεε, ἤδη ἐγίνετο ἡ μάχη ἰσχυρὴ παρʼ αὐτὸ τὸ Δημήτριον καὶ χρόνον ἐπὶ πολλόν, ἐς ὃ ἀπίκοντο ἐς ὠθισμόν· τὰ γὰρ δόρατα ἐπιλαμβανόμενοι κατέκλων οἱ βάρβαροι. λήματι μέν νυν καὶ ῥώμῃ οὐκ ἥσσονες ἦσαν οἱ Πέρσαι, ἄνοπλοι δὲ ἐόντες καὶ πρὸς ἀνεπιστήμονες ἦσαν καὶ οὐκ ὅμοιοι τοῖσι ἐναντίοισι σοφίην, προεξαΐσσοντες δὲ κατʼ ἕνα καὶ δέκα, καὶ πλεῦνές τε καὶ ἐλάσσονες συστρεφόμενοι, ἐσέπιπτον ἐς τοὺς Σπαρτιήτας καὶ διεφθείροντο. ^9.65 ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον. ^9.78 ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” ^9.79 ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.” ^9.81 συμφορήσαντες δὲ τὰ χρήματα καὶ δεκάτην ἐξελόντες τῷ ἐν Δελφοῖσι θεῷ, ἀπʼ ἧς ὁ τρίπους ὁ χρύσεος ἀνετέθη ὁ ἐπὶ τοῦ τρικαρήνου ὄφιος τοῦ χαλκέου ἐπεστεὼς ἄγχιστα τοῦ βωμοῦ, καὶ τῷ ἐν Ὀλυμπίῃ θεῷ ἐξελόντες, ἀπʼ ἧς δεκάπηχυν χάλκεον Δία ἀνέθηκαν, καὶ τῷ ἐν Ἰσθμῷ θεῷ, ἀπʼ ἧς ἑπτάπηχυς χάλκεος Ποσειδέων ἐξεγένετο, ταῦτα ἐξελόντες τὰ λοιπὰ διαιρέοντο, καὶ ἔλαβον ἕκαστοι τῶν ἄξιοι ἦσαν, καὶ τὰς παλλακὰς τῶν Περσέων καὶ τὸν χρυσὸν καὶ ἄργυρον καὶ ἄλλα χρήματα τε καὶ ὑποζύγια. ὃσα μέν νυν ἐξαίρετα τοῖσι ἀριστεύσασι αὐτῶν ἐν Πλαταιῇσι ἐδόθη, οὐ λέγεται πρὸς οὐδαμῶν, δοκέω δʼ ἔγωγε καὶ τούτοισι δοθῆναι· Παυσανίη· δὲ πάντα δέκα ἐξαιρέθη τε καὶ ἐδόθη, γυναῖκες ἵπποι τάλαντα κάμηλοι, ὣς δὲ αὕτως καὶ τἆλλα χρήματα. ^9.92 ταῦτά τε ἅμα ἠγόρευε καὶ τὸ ἔργον προσῆγε. αὐτίκα γὰρ οἱ Σάμιοι πίστιν τε καὶ ὅρκια ἐποιεῦντο συμμαχίης πέρι πρὸς τοὺς Ἕλληνας. ταῦτα δὲ ποιήσαντες οἳ μὲν ἀπέπλεον· μετὰ σφέων γὰρ ἐκέλευε πλέειν τὸν Ἡγησίστρατον, οἰωνὸν τὸ οὔνομα ποιεύμενος. ^9.93 οἱ δὲ Ἕλληνες ἐπισχόντες ταύτην τὴν ἡμέρην τῇ ὑστεραίῃ ἐκαλλιερέοντο, μαντευομένου σφι Δηιφόνου τοῦ Εὐηνίου ἀνδρὸς Ἀπολλωνιήτεω, Ἀπολλωνίης δὲ τῆς ἐν τῷ Ἰονίῳ κόλπῳ. τούτου τὸν πατέρα Εὐήνιον κατέλαβε πρῆγμα τοιόνδε. ἔστι ἐν τῇ Ἀπολλωνίῃ ταύτῃ ἱρὰ ἡλίου πρόβατα, τὰ τὰς μὲν ἡμέρας βόσκεται παρὰ Χῶνα ποταμόν, ὃς ἐκ Λάκμονος ὄρεος ῥέει διὰ τῆς Ἀπολλωνίης χώρης ἐς θάλασσαν παρʼ Ὤρικον λιμένα, τὰς δὲ νύκτας ἀραιρημένοι ἄνδρες οἱ πλούτῳ τε καὶ γένεϊ δοκιμώτατοι τῶν ἀστῶν, οὗτοι φυλάσσουσι ἐνιαυτὸν ἕκαστος· περὶ πολλοῦ γὰρ δὴ ποιεῦνται Ἀπολλωνιῆται τὰ πρόβατα ταῦτα ἐκ θεοπροπίου τινός· ἐν δὲ ἄντρῳ αὐλίζονται ἀπὸ τῆς πόλιος ἑκάς. ἔνθα δὴ τότε ὁ Εὐήνιος οὗτος ἀραιρημένος ἐφύλασσε. καὶ κοτὲ αὐτοῦ κατακοιμήσαντος φυλακὴν παρελθόντες λύκοι ἐς τὸ ἄντρον διέφθειραν τῶν προβάτων ὡς ἑξήκοντα. ὁ δὲ ὡς ἐπήισε, εἶχε σιγῇ καὶ ἔφραζε οὐδενί, ἐν νόῳ ἔχων ἀντικαταστήσειν ἄλλα πριάμενος. καὶ οὐ γὰρ ἔλαθε τοὺς Ἀπολλωνιήτας ταῦτα γενόμενα, ἀλλʼ ὡς ἐπύθοντο, ὑπαγαγόντες μιν ὑπὸ δικαστήριον κατέκριναν, ὡς τὴν φυλακὴν κατακοιμήσαντα, τῆς ὄψιος στερηθῆναι. ἐπείτε δὲ τὸν Εὐήνιον ἐξετύφλωσαν, αὐτίκα μετὰ ταῦτα οὔτε πρόβατά σφι ἔτικτε οὔτε γῆ ἔφερε ὁμοίως καρπόν. πρόφαντα δέ σφι ἔν τε Δωδώνῃ καὶ ἐν Δελφοῖσι ἐγίνετο, ἐπείτε ἐπειρώτων τοὺς προφήτας τὸ αἴτιον τοῦ παρεόντος κακοῦ, οἳ δὲ αὐτοῖσι ἔφραζον ὅτι ἀδίκως τὸν φύλακον τῶν ἱρῶν προβάτων Εὐήνιον τῆς ὄψιος ἐστέρησαν· αὐτοὶ γὰρ ἐπορμῆσαι τοὺς λύκους, οὐ πρότερόν τε παύσεσθαι τιμωρέοντες ἐκείνῳ πρὶν ἢ δίκας δῶσι τῶν ἐποίησαν ταύτας τὰς ἂν αὐτὸς ἕληται καὶ δικαιοῖ· τούτων δὲ τελεομένων αὐτοὶ δώσειν Εὐηνίῳ δόσιν τοιαύτην τὴν πολλούς μιν μακαριεῖν ἀνθρώπων ἔχοντα. ^9.94 τὰ μὲν χρηστήρια ταῦτά σφι ἐχρήσθη, οἱ δὲ Ἀπολλωνιῆται ἀπόρρητα ποιησάμενοι προέθεσαν τῶν ἀστῶν ἀνδράσι διαπρῆξαι. οἳ δέ σφι διέπρηξαν ὧδε· κατημένου Εὐηνίου ἐν θώκῳ ἐλθόντες οἱ παρίζοντο καὶ λόγους ἄλλους ἐποιεῦντο, ἐς ὃ κατέβαινον συλλυπεύμενοι τῷ πάθεϊ· ταύτῃ δὲ ὑπάγοντες εἰρώτων τίνα δίκην ἂν ἕλοιτο, εἰ ἐθέλοιεν Ἀπολλωνιῆται δίκας ὑποστῆναι δώσειν τῶν ἐποίησαν. ὁ δὲ οὐκ ἀκηκοὼς τὸ θεοπρόπιον εἵλετο εἴπας εἴ τις οἱ δοίη ἀγρούς, τῶν ἀστῶν ὀνομάσας τοῖσι ἠπίστατο εἶναι καλλίστους δύο κλήρους τῶν ἐν τῇ Ἀπολλωνίῃ, καὶ οἴκησιν πρὸς τούτοισι τὴν ᾔδεε καλλίστην ἐοῦσαν τῶν ἐν πόλι· τούτων δὲ ἔφη ἐπήβολος γενόμενος τοῦ λοιποῦ ἀμήνιτος εἶναι, καὶ δίκην οἱ ταύτην ἀποχρᾶν γενομένην. καὶ ὃ μὲν ταῦτα ἔλεγε, οἳ δὲ πάρεδροι εἶπαν ὑπολαβόντες “Εὐήνιε, ταύτην δίκην Ἀπολλωνιῆται τῆς ἐκτυφλώσιος ἐκτίνουσί τοι κατὰ θεοπρόπια τὰ γενόμενα.” ὃ μὲν δὴ πρὸς ταῦτα δεινὰ ἐποίεε, τὸ ἐνθεῦτεν πυθόμενος τὸν πάντα λόγον, ὡς ἐξαπατηθείς· οἳ δὲ πριάμενοι παρὰ τῶν ἐκτημένων διδοῦσί οἱ τὰ εἵλετο. καὶ μετὰ ταῦτα αὐτίκα ἔμφυτον μαντικὴν εἶχε, ὥστε καὶ ὀνομαστὸς γενέσθαι. ^9.95 τούτου δὴ ὁ Δηίφονος ἐὼν παῖς τοῦ Εὐηνίου ἀγόντων Κορινθίων ἐμαντεύετο τῇ στρατιῇ. ἤδη δὲ καὶ τόδε ἤκουσα, ὡς ὁ Δηίφονος ἐπιβατεύων τοῦ Εὐηνίου οὐνόματος ἐξελάμβανε ἐπὶ τὴν Ἑλλάδα ἔργα, οὐκ ἐὼν Εὐηνίου παῖς. ^9.100 ὡς δὲ ἄρα παρεσκευάδατο τοῖσι Ἕλλησι, προσήισαν πρὸς τοὺς βαρβάρους· ἰοῦσι δέ σφι φήμη τε ἐσέπτατο ἐς τὸ στρατόπεδον πᾶν καὶ κηρυκήιον ἐφάνη ἐπὶ τῆς κυματωγῆς κείμενον· ἡ δὲ φήμη διῆλθέ σφι ὧδε, ὡς οἱ Ἕλληνες τὴν Μαρδονίου στρατιὴν νικῷεν ἐν Βοιωτοῖσι μαχόμενοι. δῆλα δὴ πολλοῖσι τεκμηρίοισι ἐστὶ τὰ θεῖα τῶν πρηγμάτων, εἰ καὶ τότε, τῆς αὐτῆς ἡμέρης συμπιπτούσης τοῦ τε ἐν Πλαταιῇσι καὶ τοῦ ἐν Μυκάλῃ μέλλοντος ἔσεσθαι τρώματος, φήμη τοῖσι Ἕλλησι τοῖσι ταύτῃ ἐσαπίκετο, ὥστε θαρσῆσαί τε τὴν στρατιὴν πολλῷ μᾶλλον καὶ ἐθέλειν προθυμότερον κινδυνεύειν. ^9.101 καὶ τόδε ἕτερον συνέπεσε γενόμενον, Δήμητρος τεμένεα Ἐλευσινίης παρὰ ἀμφοτέρας τὰς συμβολὰς εἶναι· καὶ γὰρ δὴ ἐν τῇ Πλαταιίδι παρʼ αὐτὸ τὸ Δημήτριον ἐγίνετο, ὡς καὶ πρότερόν μοι εἴρηται, ἡ μάχη, καὶ ἐν Μυκάλῃ ἔμελλε ὡσαύτως ἔσεσθαι. γεγονέναι δὲ νίκην τῶν μετὰ Παυσανίεω Ἑλλήνων ὀρθῶς σφι ἡ φήμη συνέβαινε ἐλθοῦσα· τὸ μὲν γὰρ ἐν Πλαταιῇσι πρωὶ ἔτι τῆς ἡμέρης ἐγίνετο, τὸ δὲ ἐν Μυκάλῃ περὶ δείλην· ὅτι δὲ τῆς αὐτῆς ἡμέρης συνέβαινε γίνεσθαι μηνός τε τοῦ αὐτοῦ, χρόνῳ οὐ πολλῷ σφι ὕστερον δῆλα ἀναμανθάνουσι ἐγίνετο. ἦν δὲ ἀρρωδίη σφι, πρὶν τὴν φήμην ἐσαπικέσθαι, οὔτι περὶ σφέων αὐτῶν οὕτω ὡς τῶν Ἑλλήνων, μὴ περὶ Μαρδονίῳ πταίσῃ ἡ Ἑλλάς. ὡς μέντοι ἡ κληδὼν αὕτη σφι ἐσέπτατο, μᾶλλόν, τι καὶ ταχύτερον τὴν πρόσοδον ἐποιεῦντο. οἱ μὲν δὴ Ἕλληνες καὶ οἱ βάρβαροι ἔσπευδον ἐς τὴν μάχην, ὥς σφι καί αἱ νῆσοι καὶ ὁ Ἑλλήσποντος ἄεθλα προέκειτο. 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5.49 It was in the reign of Cleomenes that Aristagoras the tyrant of Miletus came to Sparta. When he had an audience with the king, as the Lacedaemonians report, he brought with him a bronze tablet on which the map of all the earth was engraved, and all the sea and all the rivers. ,Having been admitted to converse with Cleomenes, Aristagoras spoke thus to him: “Do not wonder, Cleomenes, that I have been so eager to come here, for our present situation is such that the sons of the Ionians are slaves and not free men, which is shameful and grievous particularly to ourselves but also, of all others, to you, inasmuch as you are the leaders of Hellas. ,Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. ,Accordingly, they are easy to overcome. Furthermore, the inhabitants of that continent have more good things than all other men together, gold first but also silver, bronze, colored cloth, beasts of burden, and slaves. All this you can have to your heart's desire. ,The lands in which they dwell lie next to each other, as I shall show: next to the Ionians are the Lydians, who inhabit a good land and have great store of silver.” (This he said pointing to the map of the earth which he had brought engraved on the tablet.) “Next to the Lydians,” said Aristagoras, “you see the Phrygians to the east, men that of all known to me are the richest in flocks and in the fruits of the earth. ,Close by them are the Cappadocians, whom we call Syrians, and their neighbors are the Cilicians, whose land reaches to the sea over there, in which you see the island of Cyprus lying. The yearly tribute which they pay to the king is five hundred talents. Next to the Cilicians, are the Armenians, another people rich in flocks, and after the Armenians, the Matieni, whose country I show you. ,Adjoining these you see the Cissian land, in which, on the Choaspes, lies that Susa where the great king lives and where the storehouses of his wealth are located. Take that city, and you need not fear to challenge Zeus for riches. ,You should suspend your war, then, for strips of land of no great worth—for that fight with with Messenians, who are matched in strength with you, and Arcadians and Argives, men who have nothing in the way of gold or silver (for which things many are spurred by zeal to fight and die). Yet when you can readily be masters of all Asia, will you refuse to attempt it?” ,Thus spoke Aristagoras, and Cleomenes replied: “Milesian, my guest, wait till the third day for my answer.” " ^1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . ' "^1.2 In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. " '^1.3 Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. ' "^1.4 So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. ^1.5 Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.' "^1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " "^1.13 So he took possession of the sovereign power and was confirmed in it by the Delphic oracle. For when the Lydians took exception to what was done to Candaules, and took up arms, the faction of Gyges came to an agreement with the rest of the people that if the oracle should ordain him king of the Lydians, then he would reign; but if not, then he would return the kingship to the Heraclidae. ,The oracle did so ordain, and Gyges thus became king. However, the Pythian priestess declared that the Heraclidae would have vengeance on Gyges' posterity in the fifth generation; an utterance to which the Lydians and their kings paid no regard until it was fulfilled. " '^1.14 Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. ^1.19 In the twelfth year, when the Lydian army was burning the crops, the fire set in the crops, blown by a strong wind, caught the temple of Athena called Athena of Assesos, and the temple burned to the ground. ,For the present no notice was taken of this. But after the army had returned to Sardis, Alyattes fell ill; and, as his sickness lasted longer than it should, he sent to Delphi to inquire of the oracle, either at someone's urging or by his own wish to question the god about his sickness. ,But when the messengers came to Delphi, the Pythian priestess would not answer them before they restored the temple of Athena at Assesos in the Milesian territory, which they had burnt. " "^1.20 I know this much to be so because the Delphians told me. The Milesians add that Periander son of Cypselus, a close friend of the Thrasybulus who then was sovereign of Miletus, learned what reply the oracle had given to Alyattes, and sent a messenger to tell Thrasybulus so that his friend, forewarned, could make his plans accordingly. ^1.21 The Milesians say it happened so. Then, when the Delphic reply was brought to Alyattes, he promptly sent a herald to Miletus, offering to make a truce with Thrasybulus and the Milesians during his rebuilding of the temple. So the envoy went to Miletus . But Thrasybulus, forewarned of the whole matter, and knowing what Alyattes meant to do, devised the following plan: ,he brought together into the marketplace all the food in the city, from private stores and his own, and told the men of Miletus all to drink and celebrate together when he gave the word. ' "^1.22 Thrasybulus did this so that when the herald from Sardis saw a great heap of food piled up, and the citizens celebrating, he would bring word of it to Alyattes: ,and so it happened. The herald saw all this, gave Thrasybulus the message he had been instructed by the Lydian to deliver, and returned to Sardis ; and this, as I learn, was the sole reason for the reconciliation. ,For Alyattes had supposed that there was great scarcity in Miletus and that the people were reduced to the last extremity of misery; but now on his herald's return from the town he heard an account contrary to his expectations; ,so presently the Lydians and Milesians ended the war and agreed to be friends and allies, and Alyattes built not one but two temples of Athena at Assesos, and recovered from his illness. That is the story of Alyattes' war against Thrasybulus and the Milesians. " '^1.25 Alyattes the Lydian, his war with the Milesians finished, died after a reign of fifty-seven years. ,He was the second of his family to make an offering to Delphi (after recovering from his illness) of a great silver bowl on a stand of welded iron. Among all the offerings at Delphi, this is the most worth seeing, and is the work of Glaucus the Chian, the only one of all men who discovered how to weld iron. ^1.35 Now while Croesus was occupied with the marriage of his son, a Phrygian of the royal house came to Sardis, in great distress and with unclean hands. This man came to Croesus' house, and asked to be purified according to the custom of the country; so Croesus purified him ( ,the Lydians have the same manner of purification as the Greeks), and when he had done everything customary, he asked the Phrygian where he came from and who he was: ,“Friend,” he said, “who are you, and from what place in Phrygia do you come as my suppliant? And what man or woman have you killed?” “O King,” the man answered, “I am the son of Gordias the son of Midas, and my name is Adrastus; I killed my brother accidentally, and I come here banished by my father and deprived of all.” ,Croesus answered, “All of your family are my friends, and you have come to friends, where you shall lack nothing, staying in my house. As for your misfortune, bear it as lightly as possible and you will gain most.” " "^1.36 So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” " '^1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. ^1.45 Soon the Lydians came, bearing the corpse, with the murderer following after. He then came and stood before the body and gave himself up to Croesus, holding out his hands and telling him to kill him over the corpse, mentioning his former misfortune, and that on top of that he had destroyed the one who purified him, and that he was not fit to live. ,On hearing this, Croesus took pity on Adrastus, though his own sorrow was so great, and said to him, “Friend, I have from you the entire penalty, since you sentence yourself to death. But it is not you that I hold the cause of this evil, except in so far as you were the unwilling doer of it, but one of the gods, the same one who told me long ago what was to be.” ,So Croesus buried his own son in such manner as was fitting. But Adrastus, son of Gordias who was son of Midas, this Adrastus, the destroyer of his own brother and of the man who purified him, when the tomb was undisturbed by the presence of men, killed himself there by the sepulcher, seeing clearly now that he was the most heavily afflicted of all whom he knew. ^1.46.2 Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ^1.46 After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. ^1.47 And when he sent to test these shrines he gave the Lydians these instructions: they were to keep track of the time from the day they left Sardis, and on the hundredth day inquire of the oracles what Croesus, king of Lydia, son of Alyattes, was doing then; then they were to write down whatever the oracles answered and bring the reports back to him. ,Now none relate what answer was given by the rest of the oracles. But at Delphi, no sooner had the Lydians entered the hall to inquire of the god and asked the question with which they were entrusted, than the Pythian priestess uttered the following hexameter verses: ,1.48 Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. ,For after sending his envoys to the oracles, he had thought up something which no conjecture could discover, and carried it out on the appointed day: namely, he had cut up a tortoise and a lamb, and then boiled them in a cauldron of bronze covered with a lid of the same. ^1.49 Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. ^1.50 After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. " "^1.51 When these offerings were ready, Croesus sent them to Delphi, with other gifts besides: namely, two very large bowls, one of gold and one of silver. The golden bowl stood to the right, the silver to the left of the temple entrance. ,These too were removed about the time of the temple's burning, and now the golden bowl, which weighs eight and a half talents and twelve minae, is in the treasury of the Clazomenians, and the silver bowl at the corner of the forecourt of the temple. This bowl holds six hundred nine-gallon measures: for the Delphians use it for a mixing-bowl at the feast of the Divine Appearance. ,It is said by the Delphians to be the work of Theodorus of Samos, and I agree with them, for it seems to me to be of no common workmanship. Moreover, Croesus sent four silver casks, which stand in the treasury of the Corinthians, and dedicated two sprinkling-vessels, one of gold, one of silver. The golden vessel bears the inscription “Given by the Lacedaemonians,” who claim it as their offering. But they are wrong, ,for this, too, is Croesus' gift. The inscription was made by a certain Delphian, whose name I know but do not mention, out of his desire to please the Lacedaemonians. The figure of a boy, through whose hand the water runs, is indeed a Lacedaemonian gift; but they did not give either of the sprinkling-vessels. ,Along with these Croesus sent, besides many other offerings of no great distinction, certain round basins of silver, and a female figure five feet high, which the Delphians assert to be the statue of the woman who was Croesus' baker. Moreover, he dedicated his own wife's necklaces and girdles. " '^1.52 Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes, in the Theban temple of Ismenian Apollo. ^1.53 The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. ^1.54 When the divine answers had been brought back and Croesus learned of them, he was very pleased with the oracles. So, altogether expecting that he would destroy the kingdom of Cyrus, he sent once again to Pytho and endowed the Delphians, whose number he had learned, with two gold staters apiece. ,The Delphians, in return, gave Croesus and all Lydians the right of first consulting the oracle, exemption from all charges, the chief seats at festivals, and perpetual right of Delphian citizenship to whoever should wish it. ^1.55.2 1.55 After his gifts to the Delphians, Croesus made a third inquiry of the oracle, for he wanted to use it to the full, having received true answers from it; and the question which he asked was whether his sovereignty would be of long duration. To this the Pythian priestess answered as follows: ,1.56 When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. ^1.57 What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. ^1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ' "^1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles' daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. ,At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. ,The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, ,and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men. " '^1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . " '^1.69 Croesus, then, aware of all this, sent messengers to Sparta with gifts to ask for an alliance, having instructed them what to say. They came and said: ,“Croesus, King of Lydia and other nations, has sent us with this message: ‘Lacedaemonians, the god has declared that I should make the Greek my friend; now, therefore, since I learn that you are the leaders of Hellas, I invite you, as the oracle bids; I would like to be your friend and ally, without deceit or guile.’” ,Croesus proposed this through his messengers; and the Lacedaemonians, who had already heard of the oracle given to Croesus, welcomed the coming of the Lydians and swore to be his friends and allies; and indeed they were obliged by certain benefits which they had received before from the king. ,For the Lacedaemonians had sent to Sardis to buy gold, intending to use it for the statue of Apollo which now stands on Thornax in Laconia ; and Croesus, when they offered to buy it, made them a free gift of it. ^1.71.1 Croesus, mistaking the meaning of the oracle, invaded Cappadocia, expecting to destroy Cyrus and the Persian power. ' "^1.75.2 Having this reason to quarrel with Cyrus, Croesus sent to ask the oracles if he should march against the Persians; and when a deceptive answer came he thought it to be favorable to him, and so led his army into the Persian territory. ' "^1.75 Cyrus had subjugated this Astyages, then, Cyrus' own mother's father, for the reason which I shall presently disclose. ,Having this reason to quarrel with Cyrus, Croesus sent to ask the oracles if he should march against the Persians; and when a deceptive answer came he thought it to be favorable to him, and so led his army into the Persian territory. ,When he came to the river Halys, he transported his army across it—by the bridges which were there then, as I maintain; but the general belief of the Greeks is that Thales of Miletus got the army across. ,The story is that, as Croesus did not know how his army could pass the river (as the aforesaid bridges did not yet exist then), Thales, who was in the encampment, made the river, which flowed on the left of the army, also flow on the right, in the following way. ,Starting from a point on the river upstream from the camp, he dug a deep semi-circular trench, so that the stream, turned from its ancient course, would flow in the trench to the rear of the camp and, passing it, would issue into its former bed, with the result that as soon as the river was thus divided into two, both channels could be forded. ,Some even say that the ancient channel dried up altogether. But I do not believe this; for in that case, how did they pass the river when they were returning? " '^1.86 The Persians gained Sardis and took Croesus prisoner. Croesus had ruled fourteen years and been besieged fourteen days. Fulfilling the oracle, he had destroyed his own great empire. The Persians took him and brought him to Cyrus, ,who erected a pyre and mounted Croesus atop it, bound in chains, with twice seven sons of the Lydians beside him. Cyrus may have intended to sacrifice him as a victory-offering to some god, or he may have wished to fulfill a vow, or perhaps he had heard that Croesus was pious and put him atop the pyre to find out if some divinity would deliver him from being burned alive. ,So Cyrus did this. As Croesus stood on the pyre, even though he was in such a wretched position it occurred to him that Solon had spoken with god's help when he had said that no one among the living is fortunate. When this occurred to him, he heaved a deep sigh and groaned aloud after long silence, calling out three times the name “Solon.” ,Cyrus heard and ordered the interpreters to ask Croesus who he was invoking. They approached and asked, but Croesus kept quiet at their questioning, until finally they forced him and he said, “I would prefer to great wealth his coming into discourse with all despots.” Since what he said was unintelligible, they again asked what he had said, ,persistently harassing him. He explained that first Solon the Athenian had come and seen all his fortune and spoken as if he despised it. Now everything had turned out for him as Solon had said, speaking no more of him than of every human being, especially those who think themselves fortunate. While Croesus was relating all this, the pyre had been lit and the edges were on fire. ,When Cyrus heard from the interpreters what Croesus said, he relented and considered that he, a human being, was burning alive another human being, one his equal in good fortune. In addition, he feared retribution, reflecting how there is nothing stable in human affairs. He ordered that the blazing fire be extinguished as quickly as possible, and that Croesus and those with him be taken down, but despite their efforts they could not master the fire. " "^1.87 Then the Lydians say that Croesus understood Cyrus' change of heart, and when he saw everyone trying to extinguish the fire but unable to check it, he invoked Apollo, crying out that if Apollo had ever been given any pleasing gift by him, let him offer help and deliver him from the present evil. ,Thus he in tears invoked the god, and suddenly out of a clear and windless sky clouds gathered, a storm broke, and it rained violently, extinguishing the pyre. Thus Cyrus perceived that Croesus was dear to god and a good man. He had him brought down from the pyre and asked, ,“Croesus, what man persuaded you to wage war against my land and become my enemy instead of my friend?” He replied, “O King, I acted thus for your good fortune, but for my own ill fortune. The god of the Hellenes is responsible for these things, inciting me to wage war. ,No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons. But I suppose it was dear to the divinity that this be so.” " "^1.90 When Cyrus heard this, he was exceedingly pleased, for he believed the advice good; and praising him greatly, and telling his guard to act as Croesus had advised, he said: “Croesus, now that you, a king, are determined to act and to speak with integrity, ask me directly for whatever favor you like.” ,“Master,” said Croesus, “you will most gratify me if you will let me send these chains of mine to that god of the Greeks whom I especially honored and to ask him if it is his way to deceive those who serve him well.” When Cyrus asked him what grudge against the god led him to make this request, ,Croesus repeated to him the story of all his own aspirations, and the answers of the oracles, and more particularly his offerings, and how the oracle had encouraged him to attack the Persians; and so saying he once more insistently pled that he be allowed to reproach the god for this. At this Cyrus smiled, and replied, “This I will grant you, Croesus, and whatever other favor you may ever ask me.” ,When Croesus heard this, he sent Lydians to Delphi, telling them to lay his chains on the doorstep of the temple, and to ask the god if he were not ashamed to have persuaded Croesus to attack the Persians, telling him that he would destroy Cyrus' power; of which power (they were to say, showing the chains) these were the first-fruits. They should ask this; and further, if it were the way of the Greek gods to be ungrateful. " "^1.91.5 When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: ' "^1.91 When the Lydians came, and spoke as they had been instructed, the priestess (it is said) made the following reply. “No one may escape his lot, not even a god. Croesus has paid for the sin of his ancestor of the fifth generation before, who was led by the guile of a woman to kill his master, though he was one of the guard of the Heraclidae, and who took to himself the royal state of that master, to which he had no right. ,And it was the wish of Loxias that the evil lot of Sardis fall in the lifetime of Croesus' sons, not in his own; but he could not deflect the Fates. ,Yet as far as they gave in, he did accomplish his wish and favor Croesus: for he delayed the taking of Sardis for three years. And let Croesus know this: that although he is now taken, it is by so many years later than the destined hour. And further, Loxias saved Croesus from burning. ,But as to the oracle that was given to him, Croesus is wrong to complain concerning it. For Loxias declared to him that if he led an army against the Persians, he would destroy a great empire. Therefore he ought, if he had wanted to plan well, to have sent and asked whether the god spoke of Croesus' or of Cyrus' empire. But he did not understood what was spoken, or make further inquiry: for which now let him blame himself. ,When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: ,for she was a Mede and the daughter of Astyages king of the Medes; but he was a Persian and a subject of the Medes and although in all respects her inferior he married this lady of his.” This was the answer of the priestess to the Lydians. They carried it to Sardis and told Croesus, and when he heard it, he confessed that the sin was not the god's, but his. And this is the story of Croesus' rule, and of the first overthrow of Ionia . " '^1.92 There are many offerings of Croesus' in Hellas, and not only those of which I have spoken. There is a golden tripod at Thebes in Boeotia, which he dedicated to Apollo of Ismenus; at Ephesus there are the oxen of gold and the greater part of the pillars; and in the temple of Proneia at Delphi, a golden shield. All these survived to my lifetime; but other of the offerings were destroyed. ,And the offerings of Croesus at Branchidae of the Milesians, as I learn by inquiry, are equal in weight and like those at Delphi . Those which he dedicated at Delphi and the shrine of Amphiaraus were his own, the first-fruits of the wealth inherited from his father; the rest came from the estate of an enemy who had headed a faction against Croesus before he became king, and conspired to win the throne of Lydia for Pantaleon. ,This Pantaleon was a son of Alyattes, and half-brother of Croesus: Croesus was Alyattes' son by a Carian and Pantaleon by an Ionian mother. ,So when Croesus gained the sovereignty by his father's gift, he put the man who had conspired against him to death by drawing him across a carding-comb, and first confiscated his estate, then dedicated it as and where I have said. This is all that I shall say of Croesus' offerings. " "^1.94 The customs of the Lydians are like those of the Greeks, except that they make prostitutes of their female children. They were the first men whom we know who coined and used gold and silver currency; and they were the first to sell by retail. ,And, according to what they themselves say, the games now in use among them and the Greeks were invented by the Lydians: these, they say, were invented among them at the time when they colonized Tyrrhenia. This is their story: ,In the reign of Atys son of Manes there was great scarcity of food in all Lydia . For a while the Lydians bore this with what patience they could; presently, when the famine did not abate, they looked for remedies, and different plans were devised by different men. Then it was that they invented the games of dice and knuckle-bones and ball and all other forms of game except dice, which the Lydians do not claim to have discovered. ,Then, using their discovery to lighten the famine, every other day they would play for the whole day, so that they would not have to look for food, and the next day they quit their play and ate. This was their way of life for eighteen years. ,But the famine did not cease to trouble them, and instead afflicted them even more. At last their king divided the people into two groups, and made them draw lots, so that the one group should remain and the other leave the country; he himself was to be the head of those who drew the lot to remain there, and his son, whose name was Tyrrhenus, of those who departed. ,Then the one group, having drawn the lot, left the country and came down to Smyrna and built ships, in which they loaded all their goods that could be transported aboard ship, and sailed away to seek a livelihood and a country; until at last, after sojourning with one people after another, they came to the Ombrici, where they founded cities and have lived ever since. ,They no longer called themselves Lydians, but Tyrrhenians, after the name of the king's son who had led them there.The Lydians, then, were enslaved by the Persians. " '^1.159 When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” ^1.174 Neither the Carians nor any Greeks who dwell in this country did any thing notable before they were all enslaved by Harpagus. ,Among those who inhabit it are certain Cnidians, colonists from Lacedaemon . Their country (it is called the Triopion) lies between the sea and that part of the peninsula which belongs to Bubassus, and all but a small part of the Cnidian territory is washed by the sea ,(for it is bounded on the north by the gulf of Ceramicus, and on the south by the sea off Syme and Rhodes ). Now while Harpagus was conquering Ionia, the Cnidians dug a trench across this little space, which is about two-thirds of a mile wide, in order that their country might be an island. So they brought it all within the entrenchment; for the frontier between the Cnidian country and the mainland is on the isthmus across which they dug. ,Many of them were at this work; and seeing that the workers were injured when breaking stones more often and less naturally than usual, some in other ways, but most in the eyes, the Cnidians sent envoys to Delphi to inquire what it was that opposed them. ,Then, as they themselves say, the priestess gave them this answer in iambic verse: 2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "^2.135 Rhodopis came to Egypt to work, brought by Xanthes of Samos, but upon her arrival was freed for a lot of money by Kharaxus of Mytilene, son of Scamandronymus and brother of Sappho the poetess. ,Thus Rhodopis lived as a free woman in Egypt, where, as she was very alluring, she acquired a lot of money—sufficient for such a Rhodopis, so to speak, but not for such a pyramid. ,Seeing that to this day anyone who likes can calculate what one tenth of her worth was, she cannot be credited with great wealth. For Rhodopis desired to leave a memorial of herself in Greece, by having something made which no one else had thought of or dedicated in a temple and presenting this at Delphi to preserve her memory; ,so she spent one tenth of her substance on the manufacture of a great number of iron beef spits, as many as the tenth would pay for, and sent them to Delphi ; these lie in a heap to this day, behind the altar set up by the Chians and in front of the shrine itself. ,The courtesans of Naucratis seem to be peculiarly alluring, for the woman of whom this story is told became so famous that every Greek knew the name of Rhodopis, and later on a certain Archidice was the theme of song throughout Greece, although less celebrated than the other. ,Kharaxus, after giving Rhodopis her freedom, returned to Mytilene . He is bitterly attacked by Sappho in one of her poems. This is enough about Rhodopis. ^2.139 Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. ^2.152 This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. ^2.159 Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.' "^2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.38 I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all." "^3.39 While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . " '^3.47 The Lacedaemonians then equipped and sent an army to Samos, returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus . ^3.49 If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. ^3.57 When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi, which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year\'s income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: ,3.58 They could not understand this oracle either when it was spoken or at the time of the Samians' coming. As soon as the Samians put in at Siphnus, they sent ambassadors to the town in one of their ships; ,now in ancient times all ships were painted with vermilion; and this was what was meant by the warning given by the priestess to the Siphnians, to beware a wooden force and a red herald. ,The messengers, then, demanded from the Siphnians a loan of ten talents; when the Siphnians refused them, the Samians set about ravaging their lands. ,Hearing this the Siphnians came out at once to drive them off, but they were defeated in battle, and many of them were cut off from their town by the Samians; who presently exacted from them a hundred talents. " '^3.60 I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . ^3.64 The truth of the words and of a dream struck Cambyses the moment he heard the name Smerdis; for he had dreamt that a message had come to him that Smerdis sitting on the royal throne touched heaven with his head; ,and perceiving that he had killed his brother without cause, he wept bitterly for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse, with intent to march at once to Susa against the Magus. ,As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ,They told him it was Ecbatana . Now a prophecy had before this come to him from Buto, that he would end his life at Ecbatana ; Cambyses supposed this to signify that he would die in old age at the Median Ecbatana, his capital city; but as the event proved, the oracle prophesied his death at Ecbatana of Syria . ,So when he now inquired and learned the name of the town, the shock of his wound, and of the misfortune that came to him from the Magus, brought him to his senses; he understood the prophecy and said: “Here Cambyses son of Cyrus is to die.” ' "^3.117 There is a plain in Asia shut in on all sides by mountains through which there are five passes. This plain was once the Chorasmians', being at the boundaries of the Chorasmians, the Hyrcanians, Parthians, Sarangians, and Thamanaei, but since the Persians have held power it has been the king's. ,Now from the encircling mountains flows a great river whose name is the Aces. Its stream divides into five channels and formerly watered the lands of the above-mentioned peoples, going to each through a different pass, but since the beginning of the Persian rule ,the king has blocked the mountain passes, and closed each passage with a gate; with the water barred from outlet, the plain within the mountains becomes a lake, seeing that the river pours into it and finds no way out. ,Those therefore who before were accustomed to use the water endure great hardship in not being able to use it; for during the winter, god rains for them just as for the rest of mankind, but in the summer they are in need of the water for their sown millet and sesame. ,So whenever no water is given to them, they come into Persia with their women, and cry and howl before the door of the king's palace, until the king commands that the river-gate should be opened for those whose need is greatest; ,then, when this land has drunk its fill of water, that gate is shut, and the king has another opened for those of the rest who most require it. I know by hearsay that he gets a lot of money, over and above the tribute, for opening the gates. So much for these matters. " "^3.122.2 for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ^3.122 These are the two reasons alleged for Polycrates' death; believe whichever you like. But the consequence was that Oroetes, then at Magnesia which is above the river Maeander, sent Myrsus son of Gyges, a Lydian, with a message to Samos, having learned Polycrates' intention; ,for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ,Learning then that he had this intention, Oroetes sent him this message: “Oroetes addresses Polycrates as follows: I find that you aim at great things, but that you have not sufficient money for your purpose. Do then as I direct, and you will succeed yourself and will save me. King Cambyses aims at my death; of this I have clear intelligence. ,Now if you will transport me and my money, you may take some yourself and let me keep the rest; thus you shall have wealth enough to rule all Hellas . If you mistrust what I tell you about the money, send someone who is most trusted by you and I will prove it to him.” " '^3.124 Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; ,after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. ' "^3.125 But Polycrates would listen to no advice. He sailed to meet Oroetes, with a great retinue of followers, among whom was Democedes, son of Calliphon, a man of Croton and the most skillful physician of his time. ,But no sooner had Polycrates come to Magnesia than he was horribly murdered in a way unworthy of him and of his aims; for, except for the sovereigns of Syracuse, no sovereign of Greek race is fit to be compared with Polycrates for magnificence. ,Having killed him in some way not fit to be told, Oroetes then crucified him; as for those who had accompanied him, he let the Samians go, telling them to thank him that they were free; those who were not Samians, or were servants of Polycrates' followers, he kept for slaves. ,And Polycrates hanging in the air fulfilled his daughter's vision in every detail; for he was washed by Zeus when it rained, and he was anointed by Helios as he exuded sweat from his body. " "^3.142 Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” " "^4.32 Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. ^4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. ^4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ^4.150 So far in the story the Lacedaemonian and Theraean records agree; for the rest, we have only the word of the Theraeans. ,Grinnus son of Aesanius, king of Thera, a descendant of this same Theras, came to Delphi bringing a hecatomb from his city; among others of his people, Battus son of Polymnestus came with him, a descendant of Euphemus of the Minyan clan. ,When Grinnus king of Thera asked the oracle about other matters, the priestess' answer was that he should found a city in Libya. “Lord, I am too old and heavy to stir; command one of these younger men to do this,” answered Grinnus, pointing to Battus as he spoke. ,No more was said then. But when they departed, they neglected to obey the oracle, since they did not know where Libya was, and were afraid to send a colony out to an uncertain destination. " '^4.151 For seven years after this there was no rain in Thera; all the trees in the island except one withered. The Theraeans inquired at Delphi again, and the priestess mentioned the colony they should send to Libya. ,So, since there was no remedy for their ills, they sent messengers to Crete to find any Cretan or traveller there who had travelled to Libya. In their travels about the island, these came to the town of Itanus, where they met a murex fisherman named Corobius, who told them that he had once been driven off course by winds to Libya, to an island there called Platea. ,They hired this man to come with them to Thera; from there, just a few men were sent aboard ship to spy out the land first; guided by Corobius to the aforesaid island Platea, these left him there with provision for some months, and themselves sailed back with all speed to Thera to bring news of the island. ^4.155 There Polymnestus, a notable Theraean, took Phronime and made her his concubine. In time, a son of weak and stammering speech was born to him, to whom he gave the name Battus, as the Theraeans and Cyrenaeans say; but in my opinion the boy was given some other name, ,and changed it to Battus on his coming to Libya, taking this new name because of the oracle given to him at Delphi and the honorable office which he received. For the Libyan word for king is “Battus,” and this (I believe) is why the Pythian priestess called him so in her prophecy, using a Libyan name because she knew that he was to be king in Libya. ,For when he grew to adulthood, he went to Delphi to inquire about his voice; and the priestess in answer gave him this: 4.156 But afterward things turned out badly for Battus and the rest of the Theraeans; and when, ignorant of the cause of their misfortunes, they sent to Delphi to ask about their present ills, ,the priestess declared that they would fare better if they helped Battus plant a colony at Cyrene in Libya. Then the Theraeans sent Battus with two fifty-oared ships; these sailed to Libya, but, not knowing what else to do, presently returned to Thera. ,There, the Theraeans shot at them as they came to land and would not let the ship put in, telling them to sail back; which they did under constraint of necessity, and planted a colony on an island off the Libyan coast called (as I have said already) Platea. This island is said to be as big as the city of Cyrene is now. ^4.157 Here they lived for two years; but as everything went wrong, the rest sailed to Delphi leaving one behind, and on their arrival questioned the oracle, and said that they were living in Libya, but that they were no better off for that. ,Then the priestess gave them this reply: 4.161 Arcesilaus' kingship passed to his son Battus, who was lame and infirm in his feet. The Cyrenaeans, in view of the affliction that had overtaken them, sent to Delphi to ask what political arrangement would enable them to live best; ,the priestess told them bring a mediator from Mantinea in Arcadia. When the Cyrenaeans sent their request, the Mantineans gave them their most valued citizen, whose name was Demonax. ,When this man came to Cyrene and learned everything, he divided the people into three tribes; of which the Theraeans and dispossessed Libyans were one, the Peloponnesians and Cretans the second, and all the islanders the third; furthermore, he set apart certain domains and priesthoods for their king Battus, but all the rest, which had belonged to the kings, were now to be held by the people in common. " "^4.162 During the life of this Battus, these ordices held good, but in the time of his son Arcesilaus much contention arose about the king's rights. ,Arcesilaus, son of the lame Battus and Pheretime, would not abide by the ordices of Demonax, but demanded back the prerogatives of his forefathers, and made himself head of a faction; but he was defeated and banished to Samos, and his mother fled to Salamis in Cyprus. ,Now Salamis at this time was ruled by Evelthon, who dedicated that marvellous censer at Delphi which stands in the treasury of the Corinthians. Pheretime came to him, asking him for an army to bring her and her son back to Cyrene; ,Evelthon was willing to give her everything else, only not an army, and when she accepted what he gave her, she said that it was fine, but it would be better to give her an army as she asked. ,This she said whatever the gift, until at last Evelthon sent her a golden spindle and distaff, and wool, and when Pheretime uttered the same words as before, he answered that these, and not armies, were gifts for women. " '^4.163 Meanwhile Arcesilaus was in Samos, collecting all the men that he could and promising them a new division of land; and while a great army was thus gathering, he made a journey to Delphi, to ask the oracle about his return. ,The priestess gave him this answer: 5.36 With this intent, then, Histiaeus sent his messenger, and it chanced that all these things came upon Aristagoras at one and the same time. He accordingly took counsel with the members of his faction, stating his own opinion as well as the message which had come to him from Histiaeus. ,All the rest spoke their minds to the same effect, favoring revolt, with the exception of Hecataeus the historian who, listing all the nations subject to Darius and all his power, advised them that they should not make war on the king of Persia. When, however, he failed to persuade them, he counselled them that their next best plan was to make themselves masters of the sea. ,This, he said, could only be accomplished in one way (Miletus, he knew, was a city of no great wealth), namely if they took away from the temple at Branchidae the treasure which Croesus the Lydian had dedicated there. With this at their disposal, he fully expected them to gain the mastery of the sea. They would then have the use of that treasure and their enemies would not be able to plunder it. ,The treasure was very great, as I have shown in the beginning of my account. This plan was not approved, and they resolved that they would revolt. One out of their number was to sail to Myus, to the army which had left Naxos and was there, and attempt to seize the generals who were aboard the ships. ^5.41 After no long time the second wife gave birth to Cleomenes. She, then, gave the Spartans an heir to the royal power, and as luck would have it, the first wife, who had been barren before, conceived at that very time. ,When the friends of the new wife learned that the other woman was pregt, they began to make trouble for her. They said that she was making an empty boast, so that she might substitute a child. The Ephors were angry, and when her time drew near, they sat around to watch her in childbirth because of their skepticism. ,She gave birth first to Dorieus, then straightway to Leonidas, and right after him to Cleombrotus. Some, however, say that Cleombrotus and Leonidas were twins. As for the later wife, the mother of Cleomenes and the daughter of Prinetadas son of Demarmenus, she bore no more children. ^5.44 Now at this time, as the Sybarites say, they and their king Telys were making ready to march against Croton, and the men of Croton, who were very much afraid, entreated Dorieus to come to their aid. Their request was granted, and Dorieus marched with them to Sybaris helping them to take it. ,This is the story which the Sybarites tell of Dorieus and his companions, but the Crotoniats say that they were aided by no stranger in their war with Sybaris with the exception of Callias, an Elean diviner of the Iamid clan. About him there was a story that he had fled to Croton from Telys, the tyrant of Sybaris, because as he was sacrificing for victory over Croton, he could obtain no favorable omens.' "^5.45 This is their tale, and both cities have proof of the truth of what they say. The Sybarites point to a precinct and a temple beside the dry bed of the Crathis, which, they say, Dorieus founded in honor of Athena of Crathis after he had helped to take their city. and find their strongest proof in his death. He perished through doing more than the oracle bade him, for if he had accomplished no more than that which he set out to do, he would have taken and held the Erycine region without bringing about the death of himself and his army. ,The Crotoniats, on the other hand, show many plots of land which had been set apart for and given to Callias of Elis and on which Callias' posterity dwelt even to my time but show no gift to Dorieus and his descendants. They claim, however,that if Dorieus had aided them in their war with Sybaris, he would have received a reward many times greater than what was given to Callias. This, then is the evidence brought forward by each party, and each may side with that which seems to him to deserve more credence. " '^5.55 When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. ^5.56 Now this was the vision which Hipparchus saw in a dream: in the night before the 5.59 I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: 5.60 A second tripod says, in hexameter verse: 5.61 The third tripod says, in hexameter verse again: 5.62 I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. " "^5.63 These men, as the Athenians say, established themselves at Delphi and bribed the Pythian priestess to bid any Spartans who should come to inquire of her on a private or a public account to set Athens free. ,Then the Lacedaemonians, when the same command was ever revealed to them, sent Anchimolius the son of Aster, a citizen of repute, to drive out the sons of Pisistratus with an army despite the fact that the Pisistratidae were their close friends, for the god's will weighed with them more than the will of man. ,They sent these men by sea on shipboard. Anchimolius put in at Phalerum and disembarked his army there. The sons of Pisistratus, however, had received word of the plan already, and sent to ask help from the Thessalians with whom they had an alliance. The Thessalians, at their entreaty, joined together and sent their own king, Cineas of Conium, with a thousand horsemen. When the Pisistratidae got these allies, they devised the following plan. ,First they laid waste the plain of Phalerum so that all that land could be ridden over and then launched their cavalry against the enemy's army. Then the horsemen charged and slew Anchimolius and many more of the Lacedaemonians, and drove those that survived to their ships. Accordingly, the first Lacedaemonian army drew off, and Anchimolius' tomb is at Alopecae in Attica, near to the Heracleum in Cynosarges." "^5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " "^5.70 Isagoras, who was on the losing side, devised a counter-plot, and invited the aid of Cleomenes, who had been his friend since the besieging of the Pisistratidae. It was even said of Cleomenes that he regularly went to see Isagoras' wife. ,Then Cleomenes first sent a herald to Athens demanding the banishment of Cleisthenes and many other Athenians with him, the Accursed, as he called them. This he said in his message by Isagoras' instruction, for the Alcmeonidae and their faction were held to be guilty of that bloody deed while Isagoras and his friends had no part in it. " "^5.71 How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus." "^5.72 When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. " '^5.79 This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” ' "^5.80 They reasoned in this way, till at last one understood, and said: “I think that I perceive what the oracle is trying to tell us. Thebe and Aegina, it is said, were daughters of Asopus and sisters. The god's answer is, I think, that we should ask the Aeginetans to be our avengers.” ,Seeing that there seemed to be no better opinion before them than this, they sent straightaway to entreat the Aeginetans and invite their aid, since this was the oracle's bidding, and the Aeginetans were their nearest. These replied to their demand that they were sending the Sons of Aeacus in aid. " '^5.81 The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow. ' "^5.82 This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." '^5.83 Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. ^5.84 When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. ' "^5.85 The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum." '^5.86 This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them ^5.87 This, then, is the story told by the Argives and Aeginetans, and the Athenians too acknowledge that only one man of their number returned safely to Attica. ,The Argives, however, say that he escaped after they had destroyed the rest of the Athenian force, while the Athenians claim that the whole thing was to be attributed to divine power. This one man did not survive but perished in the following manner. It would seem that he made his way to Athens and told of the mishap. When the wives of the men who had gone to attack Aegina heard this, they were very angry that he alone should be safe. They gathered round him and stabbed him with the brooch-pins of their garments, each asking him where her husband was. ,This is how this man met his end, and the Athenians found the action of their women to be more dreadful than their own misfortune. They could find, it is said, no other way to punish the women than changing their dress to the Ionian fashion. Until then the Athenian women had worn Dorian dress, which is very like the Corinthian. It was changed, therefore, to the linen tunic, so that they might have no brooch-pins to use. ^5.88 The truth of the matter, however, is that this form of dress is not in its origin Ionian, but Carian, for in ancient times all women in Greece wore the costume now known as Dorian. ,As for the Argives and Aeginetans, this was the reason of their passing a law in both their countries that brooch-pins should be made half as long as they used to be and that brooches should be the principal things offered by women in the shrines of these two goddesses. Furthermore, nothing else Attic should be brought to the temple, not even pottery, and from that time on only drinking vessels made in the country should be used. ^5.90 As they were making ready for vengeance, a matter which took its rise in Lacedaemon hindered them, for when the Lacedaemonians learned of the plot of the Alcmaeonids with the Pythian priestess and of her plot against themselves and the Pisistratidae, they were very angry for two reasons, namely that they had driven their own guests and friends from the country they dwelt in, and that the Athenians showed them no gratitude for their doing so. ,Furthermore, they were spurred on by the oracles which foretold that many deeds of enmity would be perpetrated against them by the Athenians. Previously they had had no knowledge of these oracles but now Cleomenes brought them to Sparta, and the Lacedaemonians learned their contents. It was from the Athenian acropolis that Cleomenes took the oracles, which had been in the possession of the Pisistratidae earlier. When they were exiled, they left them in the temple from where they were retrieved by Cleomenes. ' "^5.91 Now the Lacedaemonians, when they regained the oracles and saw the Athenians increasing in power and in no way inclined to obey them, realized that if the Athenians remained free, they would be equal in power with themselves, but that if they were held down under tyranny, they would be weak and ready to serve a master. Perceiving all this, they sent to bring Pisistratus' son Hippias from Sigeum on the Hellespont, the Pisistratidae's place of refuge. ,When Hippias arrived, the Spartans sent for envoys from the rest of their allies and spoke to them as follows: “Sirs, our allies, we do acknowledge that we have acted wrongly, for, led astray by lying divinations, we drove from their native land men who were our close friends and promised to make Athens subject to us. Then we handed that city over to a thankless people which had no sooner lifted up its head in the freedom which we gave it, than it insolently cast out us and our king. Now it has bred such a spirit of pride and is growing so much in power, that its neighbors in Boeotia and Chalcis have really noticed it, and others too will soon recognize their error. ,Since we erred in doing what we did, we will now attempt with your aid to avenge ourselves on them. It is on this account and no other that we have sent for Hippias, whom you see, and have brought you from your cities, namely that uniting our counsels and our power, we may bring him to Athens and restore that which we took away.” " '^5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: 6.27 It is common for some sign to be given when great ills threaten cities or nations; for before all this plain signs had been sent to the Chians. ,of a band of a hundred youths whom they had sent to Delphi only two returned, ninety-eight being caught and carried off by pestilence; moreover, at about this same time, a little before the sea-fight, the roof fell in on boys learning their letters: of one hundred and twenty of them one alone escaped. ,These signs a god showed to them; then the sea-fight broke upon them and beat the city to its knees; on top of the sea-fight came Histiaeus and the Lesbians. Since the Chians were in such a bad state, he easily subdued them. ^6.34 The Phoenicians subdued all the cities in the Chersonese except Cardia. Miltiades son of Cimon son of Stesagoras was tyrant there. Miltiades son of Cypselus had gained the rule earlier in the following manner: the Thracian Dolonci held possession of this Chersonese. They were crushed in war by the Apsinthians, so they sent their kings to Delphi to inquire about the war. ,The Pythia answered that they should bring to their land as founder the first man who offered them hospitality after they left the sacred precinct. But as the Dolonci passed through Phocis and Boeotia, going along the Sacred Way, no one invited them, so they turned toward Athens. ' "^6.35 At that time in Athens, Pisistratus held all power, but Miltiades son of Cypselus also had great influence. His household was rich enough to maintain a four-horse chariot, and he traced his earliest descent to Aeacus and Aegina, though his later ancestry was Athenian. Philaeus son of Ajax was the first of that house to be an Athenian. ,Miltiades was sitting on his porch when he saw the Dolonci go by with their foreign clothing and spears, so he called out to them, and when they came over, he invited them in for lodging and hospitality. They accepted, and after he entertained them, they revealed the whole story of the oracle to him and asked him to obey the god. ,He was persuaded as soon as he heard their speech, for he was tired of Pisistratus' rule and wanted to be away from it. He immediately set out for Delphi to ask the oracle if he should do what the Dolonci asked of him. " '^6.36 The Pythia also bade him do so. Then Miltiades son of Cypselus, previously an Olympic victor in the four-horse chariot, recruited any Athenian who wanted to take part in the expedition, sailed off with the Dolonci, and took possession of their land. Those who brought him appointed him tyrant. ,His first act was to wall off the isthmus of the Chersonese from the city of Cardia across to Pactye, so that the Apsinthians would not be able to harm them by invading their land. The isthmus is thirty-six stadia across, and to the south of the isthmus the Chersonese is four hundred and twenty stadia in length. ' "^6.61 While Cleomenes was in Aegina working for the common good of Hellas, Demaratus slandered him, not out of care for the Aeginetans, but out of jealousy and envy. Once Cleomenes returned home from Aegina, he planned to remove Demaratus from his kingship, using the following affair as a pretext against him: Ariston, king of Sparta, had married twice but had no children. ,He did not admit that he himself was responsible, so he married a third time. This is how it came about: he had among the Spartans a friend to whom he was especially attached. This man's wife was by far the most beautiful woman in Sparta, but she who was now most beautiful had once been the ugliest. ,Her nurse considered her inferior looks and how she was of wealthy people yet unattractive, and, seeing how the parents felt her appearance to be a great misfortune, she contrived to carry the child every day to the sacred precinct of Helen, which is in the place called Therapne, beyond the sacred precinct of Phoebus. Every time the nurse carried the child there, she set her beside the image and beseeched the goddess to release the child from her ugliness. ,Once as she was leaving the sacred precinct, it is said that a woman appeared to her and asked her what she was carrying in her arms. The nurse said she was carrying a child and the woman bade her show it to her, but she refused, saying that the parents had forbidden her to show it to anyone. But the woman strongly bade her show it to her, ,and when the nurse saw how important it was to her, she showed her the child. The woman stroked the child's head and said that she would be the most beautiful woman in all Sparta. From that day her looks changed, and when she reached the time for marriage, Agetus son of Alcidas married her. This man was Ariston's friend. " '^6.62 So love for this woman pricked Ariston, and he contrived as follows: He promised to give to his comrade any one thing out of all he owned, whatever Agetus might choose, and he bade his comrade make him the same promise. Agetus had no fear about his wife, seeing that Ariston was already married, so he agreed and they took oaths on these terms. ,Ariston gave Agetus whatever it was that he chose out of all his treasures, and then, seeking equal recompense from him, tried to take the wife of his comrade. Agetus said that he had agreed to anything but that, but he was forced by his oath and by the deceitful trick to let his wife be taken. ' "^6.63 In this way Ariston married his third wife, after divorcing the second one. But his new wife gave birth to Demaratus too soon, before ten lunar months had passed. ,When one of his servants announced to him as he sat in council with the ephors that he had a son, Ariston, knowing the time of the marriage, counted up the months on his fingers and swore on oath, “It's not mine.” The ephors heard this but did not make anything of it. When the boy grew up, Ariston regretted having said that, for he firmly believed Demaratus to be his own son. ,He named him Demaratus because before his birth all the Spartan populace had prayed that Ariston, the man most highly esteemed out of all the kings of Sparta, might have a son. Thus he was named Demaratus, which means “answer to the people's prayer.” " '^6.64 Time passed and Ariston died, so Demaratus held the kingship. But it seems that these matters had to become known and cause Demaratus to lose his kingship. He had already fallen out with Cleomenes when he had brought the army back from Eleusis, and now they were even more at odds when Cleomenes crossed over after the Aeginetans who were Medizing. ' "^6.65 Cleomenes wanted revenge, so he made a deal with Leotychides son of Menares son of Agis, of the same family as Demaratus. The deal was that Leotychides would go with Cleomenes against the Aeginetans if he became king. ,Leotychides had already become strongly hostile to Demaratus for the following reason: Leotychides was betrothed to Percalus, daughter of Demarmenus, but Demaratus plotted and robbed him of his marriage, stealing Percalus and marrying her first. ,From this affair Leotychides was hostile toward Demaratus, so at Cleomenes' instigation he took an oath against him, saying that he was not king of the Spartans by right, since he was not Ariston's son. After making this oath, he prosecuted him, recalling that utterance which Ariston had made when the servant told him he had a son, and he counted up the months and swore that it was not his. ,Taking his stand on this remark, Leotychides declared that Demaratus was not Ariston's son and that he was not rightly king of Sparta, bringing as witnesses the ephors who had been sitting beside Ariston and heard him say this. " "^6.66 Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position. " "^6.67 So it was concerning Demaratus' loss of the kingship, and from Sparta he went into exile among the Medes because of the following reproach: after he was deposed from the kingship, he was elected to office. ,When it was the time of the 6.75 When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire. ' "^6.79 Then Cleomenes' plan was this: He had with him some deserters from whom he learned the names, then he sent a herald calling by name the Argives that were shut up in the sacred precinct and inviting them to come out, saying that he had their ransom. (Among the Peloponnesians there is a fixed ransom of two minae to be paid for every prisoner.) So Cleomenes invited about fifty Argives to come out one after another and murdered them. ,Somehow the rest of the men in the temple precinct did not know this was happening, for the grove was thick and those inside could not see how those outside were faring, until one of them climbed a tree and saw what was being done. Thereafter they would not come out at the herald's call. " '^6.80 Then Cleomenes bade all the helots pile wood about the grove; they obeyed, and he burnt the grove. When the fire was now burning, he asked of one of the deserters to what god the grove belonged; the man said it was of Argos. When he heard that, he groaned aloud, “Apollo, god of oracles, you have gravely deceived me by saying that I would take Argos; this, I guess, is the fulfillment of that prophecy.” ^6.81 Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. ' "^6.82 But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. " '^6.83 But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand.' "^6.84 The Argives say this was the reason Cleomenes went mad and met an evil end; the Spartans themselves say that Cleomenes' madness arose from no divine agent, but that by consorting with Scythians he became a drinker of strong wine, and the madness came from this. ,The nomadic Scythians, after Darius had invaded their land, were eager for revenge, so they sent to Sparta and made an alliance. They agreed that the Scythians would attempt to invade Media by way of the river Phasis, and they urged the Spartans to set out and march inland from Ephesus and meet the Scythians. ,They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus." '^6.86 When Leutychides came to Athens and demanded back the hostages, the Athenians were unwilling to give them back and made excuses, saying that two kings had given them the trust and they deemed it wrong to restore it to one without the other. ,When the Athenians refused to give them back, Leutychides said to them: “Men of Athens, do whichever thing you desire. If you give them back, you do righteously; if you do not give them back, you do the opposite. But I want to tell you the story of what happened at Sparta in the matter of a trust. ,We Spartans say that three generations ago there was at Lacedaemon one Glaucus, the son of Epicydes. We say that this man added to his other excellences a reputation for justice above all men who at that time dwelt in Lacedaemon. ,But we say that at the fitting time this befell him: There came to Sparta a certain man of Miletus, who desired to have a talk with Glaucus and made him this offer: ‘I am a Milesian, and I have come to have the benefit of your justice, Glaucus. ,Since there is much talk about your justice throughout all the rest of Hellas, and even in Ionia, I considered the fact that Ionia is always in danger while the Peloponnese is securely established, and nowhere in Ionia are the same men seen continuing in possession of wealth. ,Considering and taking counsel concerning these matters, I resolved to turn half of my property into silver and deposit it with you, being well assured that it will lie safe for me in your keeping. Accept the money for me, and take and keep these tokens; restore the money to whoever comes with the same tokens and demands it back.’ ,Thus spoke the stranger who had come from Miletus, and Glaucus received the trust according to the agreement. After a long time had passed, the sons of the man who had deposited the money came to Sparta; they spoke with Glaucus, showing him the tokens and demanding the money back. ,But Glaucus put them off and answered in turn: ‘I do not remember the matter, and nothing of what you say carries my mind back. Let me think; I wish to do all that is just. If I took the money, I will duly restore it; if I never took it at all, I will deal with you according to the customs of the Greeks. I will put off making my decision for you until the fourth month from this day.’ ,So the Milesians went away in sorrow, as men robbed of their possessions; but Glaucus journeyed to Delphi to question the oracle. When he asked the oracle whether he should seize the money under oath, the Pythian priestess threatened him in these verses: ,6.91 But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "^6.97 While they did this, the Delians also left Delos and fled away to Tenos. As his expedition was sailing landwards, Datis went on ahead and bade his fleet anchor not off Delos, but across the water off Rhenaea. Learning where the Delians were, he sent a herald to them with this proclamation: ,“Holy men, why have you fled away, and so misjudged my intent? It is my own desire, and the king's command to me, to do no harm to the land where the two gods were born, neither to the land itself nor to its inhabitants. So return now to your homes and dwell on your island.” He made this proclamation to the Delians, and then piled up three hundred talents of frankincense on the altar and burnt it. " '^6.98 After doing this, Datis sailed with his army against Eretria first, taking with him Ionians and Aeolians; and after he had put out from there, Delos was shaken by an earthquake, the first and last, as the Delians say, before my time. This portent was sent by heaven, as I suppose, to be an omen of the ills that were coming on the world. ,For in three generations, that is, in the time of Darius son of Hystaspes and Xerxes son of Darius and Artaxerxes son of Xerxes, more ills happened to Hellas than in twenty generations before Darius; some coming from the Persians, some from the wars for preeminence among the chief of the nations themselves. ,Thus it was no marvel that there should be an earthquake in Delos when there had been none before. Also there was an oracle concerning Delos, where it was written: 6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "^6.106 This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full." '^6.107 So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. ,He supposed from the dream that he would return from exile to Athens, recover his rule, and end his days an old man in his own country. Thus he reckoned from the dream. Then as guide he unloaded the slaves from Eretria onto the island of the Styrians called Aegilia, and brought to anchor the ships that had put ashore at Marathon, then marshalled the foreigners who had disembarked onto land. ,As he was tending to this, he happened to sneeze and cough more violently than usual. Since he was an elderly man, most of his teeth were loose, and he lost one of them by the force of his cough. It fell into the sand and he expended much effort in looking for it, but the tooth could not be found. ,He groaned aloud and said to those standing by him: “This land is not ours and we will not be able to subdue it. My tooth holds whatever share of it was mine.” ^6.117 In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fi

Tiresias: The Ancient Mediterranean Religions Source Database