6. Herodotus, Histories, 1.8, 1.13, 1.19, 1.30.3, 1.46-1.51, 1.48.1, 1.53-1.56, 1.55.2, 1.62-1.63, 1.65-1.69, 1.85-1.87, 1.90-1.91, 1.91.5, 1.166-1.167, 1.174, 2.55, 2.133, 2.147, 2.152, 2.158, 2.161, 3.57-3.58, 3.64, 4.15, 4.64, 4.79, 4.122, 4.150-4.151, 4.155-4.157, 4.159, 4.161, 4.163-4.164, 4.179, 4.198, 5.1, 5.8, 5.33, 5.42-5.45, 5.55-5.56, 5.62-5.64, 5.67, 5.72, 5.77, 5.79-5.92, 5.102, 5.105, 6.18-6.19, 6.27, 6.34-6.38, 6.52, 6.57, 6.64, 6.66-6.67, 6.69.3, 6.75, 6.77, 6.79-6.84, 6.86, 6.97-6.98, 6.101, 6.122-6.123, 6.125, 6.132-6.136, 6.139-6.140, 7.1-7.57, 7.59-7.105, 7.107, 7.111, 7.113-7.120, 7.123, 7.129-7.139, 7.139.1, 7.139.5, 7.140.3, 7.141-7.145, 7.141.3-7.141.4, 7.142.1, 7.143.1-7.143.2, 7.147-7.163, 7.165-7.166, 7.169-7.174, 7.176, 7.178, 7.181, 7.183-7.194, 7.197, 7.201-7.204, 7.206, 7.208-7.224, 7.226-7.228, 7.230, 7.233, 7.237-7.238, 8.2-8.6, 8.11-8.15, 8.17, 8.20-8.22, 8.25, 8.33, 8.35-8.39, 8.53-8.55, 8.57, 8.60, 8.62, 8.77, 8.96, 8.109, 8.121-8.122, 8.135, 8.141, 8.143, 9.1, 9.33-9.35, 9.43, 9.93-9.94, 9.100-9.101, 9.109, 9.120 (5th cent. BCE - 5th cent. BCE)
| 1.8. This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” 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. 1.19. 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. 1.30.3. Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” 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: , quote type="oracle" l met="dact"“I know the number of the grains of sand and the extent of the sea, /l lAnd understand the mute and hear the voiceless. /l lThe smell has come to my senses of a strong-shelled tortoise /l lBoiling in a cauldron together with a lamb's flesh, /l lUnder which is bronze and over which is bronze.” /l /quote 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. 1.48.1. 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. 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. 1.53. 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. 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: , quote type="oracle" l met="dact"“When the Medes have a mule as king, /l lJust then, tender-footed Lydian, by the stone-strewn Hermus /l lFlee and do not stay, and do not be ashamed to be a coward.” /l /quote 1.55.2. quote type="oracle" l met="dact"“When the Medes have a mule as king, /l lJust then, tender-footed Lydian, by the stone-strewn Hermus /l lFlee and do not stay, and do not be ashamed to be a coward.” /l /quote 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. 1.62. So after ten years they set out from Eretria and returned home. The first place in Attica which they took and held was Marathon: and while encamped there they were joined by their partisans from the city, and by others who flocked to them from the country—demesmen who loved the rule of one more than freedom. These, then, assembled; ,but the Athenians in the city, who while Pisistratus was collecting money and afterwards when he had taken Marathon took no notice of it, did now, and when they learned that he was marching from Marathon against Athens, they set out to attack him. ,They came out with all their force to meet the returning exiles. Pisistratus' men encountered the enemy when they had reached the temple of Pallenian Athena in their march from Marathon towards the city, and encamped face to face with them. ,There (by the providence of heaven) Pisistratus met Amphilytus the Acarian, a diviner, who came to him and prophesied as follows in hexameter verses: quote type="oracle" l met="dact"“The cast is made, the net spread, /l lThe tunny-fish shall flash in the moonlit night.” /l /quote 1.63. So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. ,So they fled, and Pisistratus devised a very subtle plan to keep them scattered and prevent them assembling again: he had his sons mount and ride forward: they overtook the fugitives and spoke to them as they were instructed by Pisistratus, telling them to take heart and each to depart to his home. 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: , quote type="oracle" l met="dact"You have come to my rich temple, Lycurgus, /l lA man dear to Zeus and to all who have Olympian homes. /l lI am in doubt whether to pronounce you man or god, /l lBut I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta, but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 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: quote type="oracle" l met="dact"You ask me for Arcadia ? You ask too much; I grant it not. /l lThere are many men in Arcadia, eaters of acorns, /l lWho will hinder you. But I grudge you not. /l lI will give you Tegea to beat with your feet in dancing, /l lAnd its fair plain to measure with a rope. /l /quote ,When the Lacedaemonians heard the oracle reported, they left the other Arcadians alone and marched on Tegea carrying chains, relying on the deceptive oracle. They were confident they would enslave the Tegeans, but they were defeated in battle. ,Those taken alive were bound in the very chains they had brought with them, and they measured the Tegean plain with a rope by working the fields. The chains in which they were bound were still preserved in my day, hanging up at the temple of Athena Alea. 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: , quote type="oracle" l met="dact"There is a place Tegea in the smooth plain of Arcadia, /l lWhere two winds blow under strong compulsion. /l lBlow lies upon blow, woe upon woe. /l lThere the life-giving earth covers the son of Agamemnon. /l lBring him back, and you shall be lord of Tegea . /l /quote ,When the Lacedaemonians heard this, they were no closer to discovery, though they looked everywhere. Finally it was found by Lichas, who was one of the Spartans who are called “doers of good deeds.”. These men are those citizens who retire from the knights, the five oldest each year. They have to spend the year in which they retire from the knights being sent here and there by the Spartan state, never resting in their efforts. 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. 1.85. I will now relate what happened to Croesus himself. He had a son, whom I have already mentioned, fine in other respects, but mute. Now in his days of prosperity past Croesus had done all that he could for his son; and besides resorting to other devices he had sent to Delphi to inquire of the oracle concerning him. ,The Pythian priestess answered him thus: quote type="oracle" l met="dact"“Lydian, king of many, greatly foolish Croesus, /l lWish not to hear in the palace the voice often prayed for /l lof your son speaking. /l lIt were better for you that he remain mute as before; /l lFor on an unlucky day shall he first speak.” /l /quote ,So at the taking of the fortification a certain Persian, not knowing who Croesus was, came at him meaning to kill him. Croesus saw him coming, but because of the imminent disaster he was past caring, and it made no difference to him whether he were struck and killed. ,But this mute son, when he saw the Persian coming on, in fear and distress broke into speech and cried, “Man, do not kill Croesus!” This was the first word he uttered, and after that for all the rest of his life he had power of speech. 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. 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 . 1.91.5. 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: 1.166. And when they came to Cyrnus they lived there for five years as one community with those who had come first, and they founded temples there. But they harassed and plundered all their neighbors, as a result of which the Tyrrhenians and Carthaginians made common cause against them, and sailed to attack them with sixty ships each. ,The Phocaeans also manned their ships, sixty in number, and met the enemy in the sea called Sardonian. They engaged and the Phocaeans won, yet it was only a kind of Cadmean victory; for they lost forty of their ships, and the twenty that remained were useless, their rams twisted awry. ,Then sailing to Alalia they took their children and women and all of their possessions that their ships could hold on board, and leaving Cyrnus they sailed to Rhegium . 1.167. As for the crews of the disabled ships, the Carthaginians and Tyrrhenians drew lots for them, and of the Tyrrhenians the Agyllaioi were allotted by far the majority and these they led out and stoned to death. But afterwards, everything from Agylla that passed the place where the stoned Phocaeans lay, whether sheep or beasts of burden or men, became distorted and crippled and palsied. ,The Agyllaeans sent to Delphi, wanting to mend their offense; and the Pythian priestess told them to do what the people of Agylla do to this day: for they pay great honors to the Phocaeans, with religious rites and games and horse-races. ,Such was the end of this part of the Phocaeans. Those of them who fled to Rhegium set out from there and gained possession of that city in the Oenotrian country which is now called Hyele ; ,they founded this because they learned from a man of Posidonia that the Cyrnus whose establishment the Pythian priestess ordained was the hero, and not the island. 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: quote type="oracle" l met="iamb"“Do not wall or trench the isthmus: /l l Zeus would have given you an island, if he had wanted to.” /l /quote ,At this answer from the priestess, the Cnidians stopped their digging, and when Harpagus came against them with his army they surrendered to him without resistance. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.133. After what happened to his daughter, the following happened next to this king: an oracle came to him from the city of Buto, announcing that he had just six years to live and was to die in the seventh. ,The king took this badly, and sent back to the oracle a message of reproach, blaming the god that his father and his uncle, though they had shut up the temples, and disregarded the gods, and destroyed men, had lived for a long time, but that he who was pious was going to die so soon. ,But a second oracle came announcing that for this very reason his life was hastening to a close: he had done what was contrary to fate; Egypt should have been afflicted for a hundred and fifty years, and the two kings before him knew this, but not he. ,Hearing this, Mycerinus knew that his doom was fixed. Therefore, he had many lamps made, and would light these at nightfall and drink and enjoy himself, not letting up day or night, roaming to the marsh country and the groves and wherever he heard of the likeliest places of pleasure. ,This was his recourse, so that by turning night into day he might make his six years into twelve and so prove the oracle false. 2.147. So far I have recorded what the Egyptians themselves say. I shall now relate what is recorded alike by Egyptians and foreigners, and shall add something of what I myself have seen. ,After the reign of the priest of Hephaestus the Egyptians were made free. But they could never live without a king, so they divided Egypt into twelve districts and set up twelve kings. ,These kings intermarried, and agreed to be close friends, no one deposing another or seeking to possess more than another. ,The reason for this agreement, which they scrupulously kept, was this: no sooner were they established in their districts than an oracle was given them that whichever of them poured a libation from a bronze vessel in the temple of Hephaestus (where, as in all the temples, they used to assemble) would be king of all Egypt . 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. 2.158. Psammetichus had a son, Necos, who became king of Egypt . It was he who began building the canal into the Red Sea, which was finished by Darius the Persian. This is four days' voyage in length, and it was dug wide enough for two triremes to move in it rowed abreast. ,It is fed by the Nile, and is carried from a little above Bubastis by the Arabian town of Patumus; it issues into the Red Sea . Digging began in the part of the Egyptian plain nearest to Arabia ; the mountains that extend to Memphis (the mountains where the stone quarries are) come close to this plain; ,the canal is led along the foothills of these mountains in a long reach from west to east; passing then into a ravine, it bears southward out of the hill country towards the Arabian Gulf . ,Now the shortest and most direct passage from the northern to the southern or Red Sea is from the Casian promontory, the boundary between Egypt and Syria, to the Arabian Gulf, and this is a distance of one hundred and twenty five miles, neither more nor less; ,this is the most direct route, but the canal is far longer, inasmuch as it is more crooked. In Necos' reign, a hundred and twenty thousand Egyptians died digging it. Necos stopped work, stayed by a prophetic utterance that he was toiling beforehand for the barbarian. The Egyptians call all men of other languages barbarians. 2.161. Psammis reigned over Egypt for only six years; he invaded Ethiopia, and immediately thereafter died, and Apries the son of Psammis reigned in his place. ,He was more fortunate than any former king (except his great-grandfather Psammetichus) during his rule of twenty-five years, during which he sent an army against Sidon and fought at sea with the king of Tyre . ,But when it was fated that evil should overtake him, the cause of it was something that I will now deal with briefly, and at greater length in the Libyan part of this history. ,Apries sent a great force against Cyrene and suffered a great defeat. The Egyptians blamed him for this and rebelled against him; for they thought that Apries had knowingly sent his men to their doom, so that after their perishing in this way he might be the more secure in his rule over the rest of the Egyptians. Bitterly angered by this, those who returned home and the friends of the slain openly revolted. 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: , quote type="oracle" l met="dact"“When the prytaneum on Siphnus becomes white /l lAnd white-browed the market, then indeed a shrewd man is wanted /l lBeware a wooden force and a red herald.” /l /quote At this time the market-place and town-hall of Siphnus were adorned with Parian marble. 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. 3.64. 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.” 4.15. Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy, two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas. 4.64. As to war, these are their customs. A Scythian drinks the blood of the first man whom he has taken down. He carries the heads of all whom he has slain in the battle to his king; for if he brings a head, he receives a share of the booty taken, but not otherwise. ,He scalps the head by making a cut around it by the ears, then grasping the scalp and shaking the head off. Then he scrapes out the flesh with the rib of a steer, and kneads the skin with his hands, and having made it supple he keeps it for a hand towel, fastening it to the bridle of the horse which he himself rides, and taking pride in it; for he who has most scalps for hand towels is judged the best man. ,Many Scythians even make garments to wear out of these scalps, sewing them together like coats of skin. Many too take off the skin, nails and all, from their dead enemies' right hands, and make coverings for their quivers;the human skin was, as it turned out, thick and shining, the brightest and whitest skin of all, one might say. ,Many flay the skin from the whole body, too, and carry it about on horseback stretched on a wooden frame. 4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. 4.122. After this convoy was first sent on its way, the advance guard of the Scythians found the Persians about a three days' march distant from the Ister; and having found them they camped a day's march ahead of the enemy and set about scorching the earth of all living things. ,When the Persians saw the Scythian cavalry appear, they marched on its track, the horsemen always withdrawing before them; and then, making for the one Scythian division, the Persians held on in pursuit toward the east and the Tanaïs river; ,when the horsemen crossed this, the Persians crossed also, and pursued until they had marched through the land of the Sauromatae to the land of the Budini. 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: quote type="oracle" l met="dact"“Battus, you have come for a voice; but Lord Phoebus Apollo /l lSends you to found a city in Libya, nurse of sheep,” /l /quote just as if she addressed him using the Greek word for “king,” “Basileus, you have come for a voice,” et cetera. ,But he answered: “Lord, I came to you to ask about my speech; but you talk of other matters, things impossible to do; you tell me to plant a colony in Libya; where shall I get the power or strength of hand for it?” Battus spoke thus, but as the god would not give him another oracle and kept answering as before, he departed while the priestess was still speaking, and went away to Thera. 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: quote type="oracle" l met="dact"“If you know Libya nurse of sheep better than I, /l lThough I have been there and you have not, then I am very much astonished at your knowledge.” /l /quote Hearing this, Battus and his men sailed back again; for the god would not let them do anything short of colonizing Libya itself; ,and having come to the island and taken aboard the one whom they had left there, they made a settlement at a place in Libya itself, opposite the island which was called Aziris. This is a place enclosed on both sides by the fairest of groves, with a river flowing along one side of it. 4.159. Now in the time of Battus the founder of the colony, who ruled for forty years, and of his son Arcesilaus who ruled for sixteen, the inhabitants of Cyrene were no more in number than when they had first gone out to the colony. ,But in the time of the third ruler, Battus, who was called the Fortunate, the Pythian priestess warned all Greeks by an oracle to cross the sea and live in Libya with the Cyrenaeans; for the Cyrenaeans invited them, promising a distribution of land; ,and this was the oracle: quote type="oracle" l met="dact"“Whoever goes to beloved Libya after /l lThe fields are divided, I say shall be sorry afterward.” /l /quote ,So a great multitude gathered at Cyrene, and cut out great tracts of land from the territory of the neighboring Libyans. Robbed of their lands and treated violently by the Cyrenaeans, these then sent to Egypt together with their king, whose name was Adicran, and put their affairs in the hands of Apries, the king of that country. ,Apries mustered a great force of Egyptians and sent it against Cyrene; the Cyrenaeans marched out to Irasa and the Thestes spring, and there fought with the Egyptians and beat them; ,for the Egyptians had as yet had no experience of Greeks, and despised their enemy; as a result of which, they were so utterly destroyed that few of them returned to Egypt. Because of this misfortune, and because they blamed him for it, the Egyptians revolted from Apries. 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. 4.163. 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: quote type="oracle"“For the lifetimes of four Battuses and four Arcesilauses, eight generations of men, Loxias grants to your house the kingship of Cyrene; more than this he advises you not even to try. /quote , quoteBut you, return to your country and live there in peace. But if you find the oven full of amphora, do not bake the amphora, but let them go unscathed. And if you bake them in the oven, do not go into the tidal place; for if you do, then you shall be killed yourself, and also the bull that is fairest of the herd.” /quote This was the oracle given by the priestess to Arcesilaus. 4.164. But he returned to Cyrene with the men from Samos, and having made himself master of it he forgot the oracle, and demanded justice upon his enemies for his banishment. ,Some of these left the country altogether; others, Arcesilaus seized and sent away to Cyprus to be killed there. These were carried off their course to Cnidus, where the Cnidians saved them and sent them to Thera. Others of the Cyrenaeans fled for refuge into a great tower that belonged to one Aglomachus, a private man, and Arcesilaus piled wood around it and burnt them there. ,Then, perceiving too late that this was the meaning of the Delphic oracle which forbade him to bake the amphora if he found them in the oven, he deliberately refrained from going into the city of the Cyrenaeans, fearing the death prophesied and supposing the tidal place to be Cyrene. ,Now he had a wife who was a relation of his, a daughter of Alazir king of the Barcaeans, and Arcesilaus went to Alazir; but men of Barce and some of the exiles from Cyrene were aware of him and killed him as he walked in the town, and Alazir his father-in-law too. So Arcesilaus whether with or without meaning to missed the meaning of the oracle and fulfilled his destiny. 4.179. The following story is also told: it is said that Jason, when the Argo had been built at the foot of Pelion, put aboard besides a hecatomb a bronze tripod, and set out to sail around the Peloponnese, to go to Delphi. ,But when he was off Malea, a north wind caught and carried him away to Libya; and before he saw land, he came into the shallows of the Tritonian lake. There, while he could find no way out yet, Triton (the story goes) appeared to him and told Jason to give him the tripod, promising to show the sailors the channel and send them on their way unharmed. ,Jason did, and Triton then showed them the channel out of the shallows and set the tripod in his own temple; but first he prophesied over it, declaring the whole matter to Jason's comrades: namely, that should any descendant of the Argo's crew take away the tripod, then a hundred Greek cities would be founded on the shores of the Tritonian lake. Hearing this (it is said) the Libyan people of the country hid the tripod. 4.198. In my opinion, there is in no part of Libya any great excellence for which it should be compared to Asia or Europe, except in the region which is called by the same name as its river, Cinyps. ,But this region is a match for the most fertile farmland in the world, nor is it at all like to the rest of Libya. For the soil is black and well-watered by springs, and has no fear of drought, nor is it harmed by drinking excessive showers (there is rain in this part of Libya). Its yield of grain is of the same measure as in the land of Babylon. ,The land inhabited by the Euhesperitae is also good; it yields at the most a hundredfold; but the land of the Cinyps region yields three hundredfold. 5.1. Those Persians whom Darius had left in Europe under the command of Megabazus, finding the Perinthians unwilling to be Darius' subjects, subdued them before any others of the people of the Hellespont. These Perinthians had already been roughly handled by the Paeonians. ,For the oracle of the god ordered the Paeonians from the Strymon to march against Perinthus, and if the Perinthians, who were encamped opposite them, should call to them, crying out their name, then to attack them. If, however, there were no such call, they were not to attack. The Paeonians acted accordingly. When the Perinthians set up camp in front of their city, the armies then challenged each other to a threefold duel, in which man was matched against man, horse against horse, and dog against dog. ,The Perinthians were victorious in two of the combats and raised the cry of “Paean” in their joy. The Paeonians reasoned that this was what the oracle had spoken of and must have said to each other, “This is surely the fulfillment of the prophecy; now it is time for us to act.” Accordingly, the Paeonians set upon the Perinthians and won a great victory, leaving few of their enemies alive. 5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.33. Then Megabates, bringing Aristagoras from Miletus, the Ionian army, and the Naxians, pretended to be sailing to the Hellespont, but when he came to Chios, he put in with his ships at Caucasa so that he might cross with a north wind to Naxos. ,Since it was not fated that the Naxians were to be destroyed by this force, the following things took place. As Megabates was making his rounds among the ships' watches, it chanced that there was no watch on the ship of Myndus. Megabates, very angry at this, ordered his guards to find the captain of this ship, whose name was Scylax, and thrust him partly through an oar-hole of the ship and bound him there so that his head was outside the ship and his body inside. ,When Scylax had been bound, someone brought word to Aristagoras, that his Myndian friend was bound and being disgracefully treated by Megabates. Aristagoras then went and pleaded with the Persian for Scylax, but since he obtained nothing that he requested, he went and released the man himself. When Megabates learned this, he took it very badly and was angry at Aristagoras. ,Aristagoras, however, said, “But you, what have you to do with these matters? Did not Artaphrenes send you to obey me and to sail wherever I bid you? Why are you so meddlesome?” This response on the part of Aristagoras enraged Megabates, who, went night fell, sent men in a boat to Naxos to tell the Naxians of the trouble in store for them. 5.42. Now Cleomenes, as the story goes, was not in his right mind and really quite mad, while Dorieus was first among all of his peers and fully believed that he would be made king for his manly worth. ,Since he was of this opinion, Dorieus was very angry when at Anaxandrides' death the Lacedaemonians followed their custom and made Cleomenes king by right of age. Since he would not tolerate being made subject to Cleomenes, he asked the Spartans for a group of people whom he took away as colonists. He neither inquired of the oracle at Delphi in what land he should establish his settlement, nor did anything else that was customary but set sail in great anger for Libya, with men of Thera to guide him. ,When he arrived there, he settled by the Cinyps river in the fairest part of Libya, but in the third year he was driven out by the Macae, the Libyans and the Carchedonians and returned to the Peloponnesus. 5.43. There Antichares, a man of Eleon, advised him, on the basis of the oracles of Laius, to plant a colony at Heraclea in Sicily, for Heracles himself, said Antichares, had won all the region of Eryx, which accordingly belonged to his descendants. When Dorieus heard that, he went away to Delphi to enquire of the oracle if he should seize the place to which he was preparing to go. The priestess responded that it should be so, and he took with him the company that he had led to Libya and went to Italy. 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 datePanathenaea /date he thought that a tall and handsome man stood over him uttering these riddling verses: quote l met="dact"O lion, endure the unendurable with a lion's heart. /l lNo man on earth does wrong without paying the penalty. /l /quote ,As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 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. 5.64. After this the Lacedaemonians sent out a greater army to attack Athens, appointing as its general their king Cleomenes son of Anaxandrides. This army they sent not by sea but by land. ,When they broke into Attica, the Thessalian horsemen were the first to meet them. They were routed after only a short time, and more than forty men were slain. Those who were left alive made off for Thessaly by the nearest way they could. Then Cleomenes, when he and the Athenians who desired freedom came into the city, drove the tyrants' family within the Pelasgic wall and besieged them there. 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. 5.72. 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. 5.77. When this force then had been ingloriously scattered, the Athenians first marched against the Chalcidians to punish them. The Boeotians came to the Euripus to help the Chalcidians and as soon as the Athenians saw these allies, they resolved to attack the Boeotians before the Chalcidians. ,When they met the Boeotians in battle, they won a great victory, slaying very many and taking seven hundred of them prisoner. On that same day the Athenians crossed to Euboea where they met the Chalcidians too in battle, and after overcoming them as well, they left four thousand tet farmers on the lands of the horse-breeders. ,Horse-breeders was the name given to the men of substance among the Chalcidians. They fettered as many of these as they took alive and kept them imprisoned with the captive Boeotians. In time, however, they set them free, each for an assessed ransom of two minae. The fetters in which the prisoners had been bound they hung up in the acropolis, where they could still be seen in my time hanging from walls which the Persians' fire had charred, opposite the temple which faces west. ,Moreover, they made a dedication of a tenth part of the ransom, and this money was used for the making of a four-horse chariot which stands on the left hand of the entrance into the outer porch of the acropolis and bears this inscription: quote type="inscription" l met="dact" Athens with Chalcis and Boeotia fought, /l lBound them in chains and brought their pride to naught. /l lPrison was grief, and ransom cost them dear- /l lOne tenth to Pallas raised this chariot here. /l /quote 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. 5.89. Ever since that day even to my time the women of Argos and Aegina wore brooch-pins longer than before, by reason of the feud with the Athenians. The enmity of the Athenians against the Aeginetans began as I have told, and now at the Thebans' call the Aeginetans came readily to the aid of the Boeotians, remembering the matter of the images. ,While the Aeginetans were laying waste to the seaboard of Attica, the Athenians were setting out to march against them, but an oracle from Delphi came to them bidding them to restrain themselves for thirty years after the wrongdoing of the Aeginetans, and in the thirty-first to mark out a precinct for Aeacus and begin the war with Aegina. In this way their purpose would prosper. If, however, they sent an army against their enemies straightaway, they would indeed subdue them in the end but would in the meantime both suffer and do many things. ,When the Athenians heard this reported to them, they marked out for Aeacus that precinct which is now set in their marketplace, but they could not stomach the order that they must hold their hand for thirty years, seeing that the Aeginetans had dealt them a foul blow. 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: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 5.102. In the fire at Sardis, a temple of Cybebe, the goddess of that country, was burnt, and the Persians afterwards made this their pretext for burning the temples of Hellas. At this time, the Persians of the provinces this side of the Halys, on hearing of these matters, gathered together and came to aid the Lydians. ,It chanced that they found the Ionians no longer at Sardis, but following on their tracks, they caught them at Ephesus. There the Ionians stood arrayed to meet them, but were utterly routed in the battle. ,The Persians put to the sword many men of renown including Eualcides the general of the Eretrians who had won crowns as victor in the games and been greatly praised by Simonides of Ceos. Those of the Ionians who escaped from the battle fled, each to his city. 5.105. Onesilus, then, besieged Amathus. When it was reported to Darius that Sardis had been taken and burnt by the Athenians and Ionians and that Aristagoras the Milesian had been leader of the conspiracy for the making of this plan, he at first, it is said, took no account of the Ionians since he was sure that they would not go unpunished for their rebellion. Darius did, however, ask who the Athenians were, and after receiving the answer, he called for his bow. This he took and, placing an arrow on it, and shot it into the sky, praying as he sent it aloft, ,“O Zeus, grant me vengeance on the Athenians.” Then he ordered one of his servants to say to him three times whenever dinner was set before him, “Master, remember the Athenians.” 6.18. When the Persians had conquered the Ionians by sea, they laid siege to Miletus by sea and land, mining the walls and using every device against it, until they utterly captured it in the sixth year after the revolt of Aristagoras. They enslaved the city, and thus the calamity agreed with the oracle concerning Miletus. 6.19. When the Argives inquired at Delphi about the safety of their city, a common response was given, one part regarding the Argives themselves, but there was an additional response for the Milesians. ,I will mention the part concerning the Argives when I come to that part of my history; this was the prophecy given to the Milesians in their absence: quote type="oracle" l met="dact"Then, Miletus, contriver of evil deeds, /l lFor many will you become a banquet and glorious gifts; /l lYour wives will wash the feet of many long-haired men; /l lOther ministers will tend my Didyman shrine! /l /quote ,All this now came upon the Milesians, since most of their men were slain by the Persians, who wore long hair, and their women and children were accounted as slaves, and the temple at Didyma with its shrine and place of divination was plundered and burnt. of the wealth that was in this temple I have often spoken elsewhere in my history. 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. 6.37. After Miltiades had pushed away the Apsinthians by walling off the neck of the Chersonese, he made war first on the people of Lampsacus, but the Lampsacenes laid an ambush and took him prisoner. However, Miltiades stood high in the opinion of Croesus the Lydian, and when Croesus heard what had happened, he sent to the Lampsacenes and commanded them to release Miltiades. If they did not do so, he threatened to cut them down like a pine tree. ,The Lampsacenes went astray in their counsels as to what the utterance meant which Croesus had threatened them with, saying he would devastate them like a pine tree, until at last one of the elders understood and said what it was: the pine is the only tree that once cut down never sends out any shoots; it is utterly destroyed. So out of fear of Croesus the Lampsacenes released Miltiades and let him go. 6.38. So he escaped by the intervention of Croesus, but he later died childless and left his rule and possessions to Stesagoras, the son of his half-brother Cimon. Since his death, the people of the Chersonese offer sacrifices to him as their founder in the customary manner, instituting a contest of horse races and gymnastics. No one from Lampsacus is allowed to compete. ,But in the war against the Lampsacenes Stesagoras too met his end and died childless; he was struck on the head with an axe in the town-hall by a man who pretended to be a deserter but in truth was an enemy and a man of violence. 6.52. The Lacedaemonians say (but no poet agrees) that it was Aristodemus son of Aristomachus son of Cleodaeus son of Hyllus, and not his sons, who led them to that land which they now possess. ,After no long time Aristodemus' wife, whose name was Argeia, bore him offspring; they say she was daughter of Autesion son of Tisamenus son of Thersander son of Polynices; she bore him twins; Aristodemus lived to see the children, then died of a sickness. ,The Lacedaemonians of that day planned to follow their custom and make the eldest of the children king. But the children were identical in all respects, so the Lacedaemonians did not know which to choose; when they could not judge between them, or perhaps even before this, they asked the mother. ,She said she knew no better than the Lacedaemonians which was the elder; she knew perfectly well, but she said this because she desired that by some means both might be made kings. The Lacedaemonians were at a loss, so they sent to Delphi to inquire how they should deal with the matter. ,The priestess bade them make both children kings but give greater honor to the elder. When the priestess gave this response, the Lacedaemonians knew no better than before how to discover the elder child, and a man of Messenia, whose name was Panites, gave them advice: ,he advised them to watch the mother and see which of the children she washed and fed before the other; if she was seen to do this always in the same order, they would then have all that they sought and desired to discover; but if she changed her practice haphazardly, then it would be manifest to the Lacedaemonians that she know no more than they did, and they must have recourse to some other means. ,Then the Spartans did as the Messenian advised; as they watched the mother of Aristodemus' children, they found her always preferring the elder when she fed and washed them, since she did not know why she was being watched. So they took the child that was preferred by its mother and brought it up at public expense as the first-born; and they called it Eurysthenes, and the other Procles. ,They say that when these two brothers grew to manhood, they feuded with each other as long as they lived, and their descendants continued to do likewise. 6.57. Such are their rights in war; in peace the powers given them are as follows: at all public sacrifices the kings first sit down to the banquet and are first served, each of them receiving a portion double of what is given to the rest of the company; they make the first libations, and the hides of the sacrificed beasts are theirs. ,At each new moon and each seventh day of the first part of the month, a full-grown victim for Apollo's temple, a bushel of barley-meal, and a Laconian quart of wine are given to each from the public store, and chief seats are set apart for them at the games. ,It is their right to appoint whatever citizens they wish to be protectors of foreigners; and they each choose two Pythians. (The Pythians are the ambassadors to Delphi and eat with the kings at the public expense.) If the kings do not come to the public dinner, two choenixes of barley-meal and half a pint of wine are sent to their houses, but when they come, they receive a double share of everything; and the same honor shall be theirs when they are invited by private citizens to dinner. ,They keep all oracles that are given, though the Pythians also know them. The kings alone judge cases concerning the rightful possessor of an unwedded heiress, if her father has not betrothed her, and cases concerning public roads. ,If a man desires to adopt a son, it is done in the presence of the kings. They sit with the twenty-eight elders in council; if they do not come, the elders most closely related to them hold the king's privilege, giving two votes over and above the third which is their own. 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. 6.66. 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 dateGymnopaidia /date, Leotychides, now king in his place, saw him in the audience and, as a joke and an insult, sent a messenger to him to ask what it was like to hold office after being king. ,He was grieved by the question and said that he had experience of both, while Leotychides did not, and that this question would be the beginning for Sparta of either immense evil or immense good fortune. He said this, covered his head, left the theater, and went home, where he immediately made preparations and sacrificed an ox to Zeus. Then he summoned his mother. 6.69.3. When he saw me swearing, he perceived that this was some divine affair. For the garlands had clearly come from the hero's precinct which is established at the courtyard doors, which they call the precinct of Astrabacus, and the seers responded that this was the same hero who had come to me. Thus, my son, you have all you want to know. 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. 6.77. The Argives heard of this and came to the coast to do battle with him. When they had come near Tiryns and were at the place called Hesipeia, they encamped opposite the Lacedaemonians, leaving only a little space between the armies. There the Argives had no fear of fair fighting, but rather of being captured by a trick. ,This was the affair referred to by that oracle which the Pythian priestess gave to the Argives and Milesians in common, which ran thus: quote type="oracle" l met="dact"When the female defeats the male /l lAnd drives him away, winning glory in Argos, /l lShe will make many Argive women tear their cheeks. /l lAs someday one of men to come will say: /l lThe dread thrice-coiled serpent died tamed by the spear. /l /quote ,All these things coming together spread fear among the Argives. Therefore they resolved to defend themselves by making use of the enemies' herald, and they performed their resolve in this way: whenever the Spartan herald signalled anything to the Lacedaemonians, the Argives did the same thing. 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: , quote type="oracle" l met="dact" Glaucus son of Epicydes, it is more profitable now /l lTo prevail by your oath and seize the money. /l lSwear, for death awaits even the man who swears true. /l lBut Oath has a son, nameless; he is without hands /l lOr feet, but he pursues swiftly, until he catches /l lAnd destroys all the family and the entire house. /l lThe line of a man who swears true is better later on. /l /quote When Glaucus heard this, he entreated the god to pardon him for what he had said. The priestess answered that to tempt the god and to do the deed had the same effect. ,So Glaucus summoned the Milesian strangers and gave them back their money. But hear now, Athenians, why I began to tell you this story: there is today no descendant of Glaucus, nor any household that bears Glaucus' name; he has been utterly rooted out of Sparta. So good is it not even to think anything concerning a trust except giving it back on demand!” 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: quote type="oracle" l met="dact"I will shake Delos, though unshaken before. /l /quote In the Greek language these names have the following meanings: Darius is the Doer, Xerxes the Warrior, Artaxerxes the Great Warrior. The Greeks would rightly call the kings thus in their language. 6.101. So they saved themselves by crossing over to Oropus; the Persians sailed holding their course for Temenos and Choereae and Aegilea, all in Eretrian territory. Landing at these places, they immediately unloaded their horses and made preparation to attack their enemies. ,The Eretrians had no intention of coming out and fighting; all their care was to guard their walls if they could, since it was the prevailing counsel not to leave the city. The walls were strongly attacked, and for six days many fell on both sides; but on the seventh two Eretrians of repute, Euphorbus son of Alcimachus and Philagrus son of Cineas, betrayed the city to the Persians. ,They entered the city and plundered and burnt the temples, in revenge for the temples that were burnt at Sardis; moreover, they enslaved the townspeople, according to Darius' command. 6.122. [This Callias is worthy of all men's remembrance for many reasons: first, because he so excellently freed his country, as I have said; second, for what he did at Olympia, where he won a horserace, and was second in a four-horse chariot, after already winning a Pythian prize, and was the cynosure of all Hellas for the lavishness of his spending; ,and third, for his behavior regarding his three daughters. When they were of marriageable age, he gave them a most splendid gift and one very pleasant to them, promising that each would wed that man whom she chose for herself from all the Athenians.] 6.123. The Alcmeonidae were tyrant-haters as much as Callias, or not less so. Therefore I find it a strange and unbelievable accusation that they of all men should have held up a shield; at all times they shunned tyrants, and it was by their contrivance that the sons of Pisistratus were deposed from their tyranny. ,Thus in my judgment it was they who freed Athens much more than did Harmodius and Aristogeiton. These only enraged the remaining sons of Pisistratus by killing Hipparchus, and did nothing to end the tyranny of the rest of them; but the Alcmeonidae plainly liberated their country, if they truly were the ones who persuaded the Pythian priestess to signify to the Lacedaemonians that they should free Athens, as I have previously shown. 6.125. The Alcmeonidae had been men of renown at Athens even in the old days, and from the time of Alcmeon and then Megacles their renown increased. ,When the Lydians from Sardis came from Croesus to the Delphic oracle, Alcmeon son of Megacles worked with them and zealously aided them; when Croesus heard from the Lydians who visited the oracle of Alcmeon's benefits to him, he summoned Alcmeon to Sardis, and there made him a gift of as much gold as he could carry away at one time on his person. ,Considering the nature of the gift, Alcmeon planned and employed this device: he donned a wide tunic, leaving a deep fold in it, and put on the most spacious boots that he could find, then went into the treasury to which they led him. ,Falling upon a heap of gold-dust, first he packed next to his legs as much gold as his boots would contain; then he filled all the fold of his tunic with gold and strewed the dust among the hair of his head, and took more of it into his mouth; when he came out of the treasury, hardly dragging the weight of his boots, he was like anything rather than a human being, with his mouth crammed full and all his body swollen. ,Croesus burst out laughing at the sight and gave him all the gold he already had and that much more again. Thus the family grew very rich; Alcmeon came to keep four-horse chariots and won with them at Olympia. 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request. 6.133. Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices. 6.134. All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. 6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. 6.136. Such was the priestess' reply to the Parians. The Athenians had much to say about Miltiades on his return from Paros, especially Xanthippus son of Ariphron, who prosecuted Miltiades before the people for deceiving the Athenians and called for the death penalty. ,Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. ,The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. 6.139. But when the Pelasgians had murdered their own sons and women, their land brought forth no fruit, nor did their wives and their flocks and herds bear offspring as before. Crushed by hunger and childlessness, they sent to Delphi to ask for some release from their present ills. ,The Pythian priestess ordered them to pay the Athenians whatever penalty the Athenians themselves judged. The Pelasgians went to Athens and offered to pay the penalty for all their wrongdoing. ,The Athenians set in their town-hall a couch adorned as finely as possible, and placed beside it a table covered with all manner of good things, then ordered the Pelasgians to deliver their land to them in the same condition. ,The Pelasgians answered, “We will deliver it when a ship with a north wind accomplishes the voyage from your country to ours in one day”; they supposed that this was impossible, since Attica is far to the south of Lemnos. 6.140. At the time that was all. But a great many years later, when the Chersonese on the Hellespont was made subject to Athens, Miltiades son of Cimon accomplished the voyage from Elaeus on the Chersonese to Lemnos with the Etesian winds then constantly blowing; he proclaimed that the Pelasgians must leave their island, reminding them of the oracle which the Pelasgians thought would never be fulfilled. ,The Hephaestians obeyed, but the Myrinaeans would not agree that the Chersonese was Attica and were besieged, until they too submitted. Thus did Miltiades and the Athenians take possession of Lemnos. 7.1. When the message concerning the fight at Marathon came to Darius son of Hystaspes, already greatly angry against the Athenians for their attack upon Sardis, he was now much more angry and eager to send an expedition against Hellas. ,Immediately he sent messengers to all the cities and commanded them to equip an army, instructing each to provide many more ships and horses and provisions and transport vessels than they had before. Asia was in commotion with these messages for three years, as the best men were enrolled for service against Hellas and made preparations. ,In the fourth year the Egyptians, whom Cambyses had enslaved, revolted from the Persians; thereupon Darius was even more eager to send expeditions against both. 7.2. But while Darius was making preparations against Egypt and Athens, a great quarrel arose among his sons concerning the chief power in the land. They held that before his army marched he must declare an heir to the kingship according to Persian law. ,Three sons had been born to Darius before he became king by his first wife, the daughter of Gobryas, and four more after he became king by Atossa daughter of Cyrus. Artobazanes was the oldest of the earlier sons, Xerxes of the later; ,and as sons of different mothers they were rivals. Artobazanes pleaded that he was the oldest of all Darius' offspring and that it was everywhere customary that the eldest should rule; Xerxes argued that he was the son of Cyrus' daughter Atossa and that it was Cyrus who had won the Persians their freedom. 7.3. While Darius delayed making his decision, it chanced that at this time Demaratus son of Ariston had come up to Susa, in voluntary exile from Lacedaemonia after he had lost the kingship of Sparta. ,Learning of the contention between the sons of Darius, this man, as the story goes, came and advised Xerxes to add this to what he said: that he had been born when Darius was already king and ruler of Persia, but Artobazanes when Darius was yet a subject; ,therefore it was neither reasonable nor just that anyone should have the royal privilege before him. At Sparta too (advised Demaratus) it was customary that if sons were born before their father became king, and another son born later when the father was king, the succession to the kingship belongs to the later-born. ,Xerxes followed Demaratus advice, and Darius judged his plea to be just and declared him king. But to my thinking Xerxes would have been made king even without this advice, for Atossa held complete sway. 7.4. After declaring Xerxes king, Darius was intent on his expedition. But in the year after this and the revolt of Egypt, death came upon him in the midst of his preparations, after a reign of six and thirty years in all, and it was not granted to him to punish either the revolted Egyptians or the Athenians. 7.5. After Darius' death, the royal power descended to his son Xerxes. Now Xerxes was at first by no means eager to march against Hellas; it was against Egypt that he mustered his army. But Mardonius son of Gobryas, Xerxes cousin and the son of Darius' sister, was with the king and had more influence with him than any Persian. He argued as follows: “Master, it is not fitting that the Athenians should go unpunished for their deeds, after all the evil they have done to the Persians. ,For now you should do what you have in hand; then, when you have tamed the insolence of Egypt, lead your armies against Athens, so that you may have fair fame among men, and others may beware of invading your realm in the future.” ,This argument was for vengeance, but he kept adding that Europe was an extremely beautiful land, one that bore all kinds of orchard trees, a land of highest excellence, worthy of no mortal master but the king. 7.6. He said this because he desired adventures and wanted to be governor of Hellas. Finally he worked on Xerxes and persuaded him to do this, and other things happened that helped him to persuade Xerxes. ,Messengers came from Thessaly from the Aleuadae (who were princes of Thessaly) and invited the king into Hellas with all earnestness; the Pisistratidae who had come up to Susa used the same pleas as the Aleuadae, offering Xerxes even more than they did. ,They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. ,Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. ,So he brought his oracles to bear, while the Pisistratidae and Aleuadae gave their opinions. 7.7. After being persuaded to send an expedition against Hellas, Xerxes first marched against the rebels in the year after Darius death. He subdued them and laid Egypt under a much harder slavery than in the time of Darius, and he handed it over to Achaemenes, his own brother and Darius' son. While governing Egypt, this Achaemenes was at a later time slain by a Libyan, Inaros son of Psammetichus. 7.8. After the conquest of Egypt, intending now to take in hand the expedition against Athens, Xerxes held a special assembly of the noblest among the Persians, so he could learn their opinions and declare his will before them all. When they were assembled, Xerxes spoke to them as follows: ,“Men of Persia, I am not bringing in and establishing a new custom, but following one that I have inherited. As I learn from our elders, we have never yet remained at peace ever since Cyrus deposed Astyages and we won this sovereignty from the Medes. It is the will of heaven; and we ourselves win advantage by our many enterprises. No one needs to tell you, who already know them well, which nations Cyrus and Cambyses and Darius my father subdued and added to our realm. ,Ever since I came to this throne, I have considered how I might not fall short of my predecessors in this honor, and not add less power to the Persians; and my considerations persuade me that we may win not only renown, but a land neither less nor worse, and more fertile, than that which we now possess; and we would also gain vengeance and requital. For this cause I have now summoned you together, that I may impart to you what I intend to do. ,It is my intent to bridge the Hellespont and lead my army through Europe to Hellas, so I may punish the Athenians for what they have done to the Persians and to my father. ,You saw that Darius my father was set on making an expedition against these men. But he is dead, and it was not granted him to punish them. On his behalf and that of all the Persians, I will never rest until I have taken Athens and burnt it, for the unprovoked wrong that its people did to my father and me. ,First they came to Sardis with our slave Aristagoras the Milesian and burnt the groves and the temples; next, how they dealt with us when we landed on their shores, when Datis and Artaphrenes were our generals, I suppose you all know. ,For these reasons I am resolved to send an army against them; and I reckon that we will find the following benefits among them: if we subdue those men, and their neighbors who dwell in the land of Pelops the Phrygian, we will make the borders of Persian territory and of the firmament of heaven be the same. ,No land that the sun beholds will border ours, but I will make all into one country, when I have passed over the whole of Europe. ,I learn that this is the situation: no city of men or any human nation which is able to meet us in battle will be left, if those of whom I speak are taken out of our way. Thus the guilty and the innocent will alike bear the yoke of slavery. ,This is how you would best please me: when I declare the time for your coming, every one of you must eagerly appear; and whoever comes with his army best equipped will receive from me such gifts as are reckoned most precious among us. ,Thus it must be done; but so that I not seem to you to have my own way, I lay the matter before you all, and bid whoever wishes to declare his opinion.” So spoke Xerxes and ceased. 7.9. After him Mardonius said: “Master, you surpass not only all Persians that have been but also all that shall be; besides having dealt excellently and truly with all other matters, you will not suffer the Ionians who dwell in Europe to laugh at us, which they have no right to do. ,It would be strange indeed if we who have subdued and made slaves of Sacae and Indians and Ethiopians and Assyrians and many other great nations, for no wrong done to the Persians but of mere desire to add to our power, will not take vengeance on the Greeks for unprovoked wrongs. ,What have we to fear from them? Have they a massive population or abundance of wealth? Their manner of fighting we know, and we know how weak their power is; we have conquered and hold their sons, those who dwell in our land and are called Ionians and Aeolians and Dorians. ,I myself have made trial of these men, when by your father's command I marched against them. I marched as far as Macedonia and almost to Athens itself, yet none came out to meet me in battle. ,Yet the Greeks are accustomed to wage wars, as I learn, and they do it most senselessly in their wrongheadedness and folly. When they have declared war against each other, they come down to the fairest and most level ground that they can find and fight there, so that the victors come off with great harm; of the vanquished I say not so much as a word, for they are utterly destroyed. ,Since they speak the same language, they should end their disputes by means of heralds or messengers, or by any way rather than fighting; if they must make war upon each other, they should each discover where they are in the strongest position and make the attempt there. The Greek custom, then, is not good; and when I marched as far as the land of Macedonia, it had not come into their minds to fight. ,But against you, O king, who shall make war? You will bring the multitudes of Asia, and all your ships. I think there is not so much boldness in Hellas as that; but if time should show me wrong in my judgment, and those men prove foolhardy enough to do battle with us, they would be taught that we are the greatest warriors on earth. Let us leave nothing untried; for nothing happens by itself, and all men's gains are the fruit of adventure.” 7.10. Thus Mardonius smoothed Xerxes' resolution and stopped. The rest of the Persians held their peace, not daring to utter any opinion contrary to what had been put forward; then Artabanus son of Hystaspes, the king's uncle, spoke. Relying on his position, he said, ,“O king, if opposite opinions are not uttered, it is impossible for someone to choose the better; the one which has been spoken must be followed. If they are spoken, the better can be found; just as the purity of gold cannot be determined by itself, but when gold is compared with gold by rubbing, we then determine the better. ,Now I advised Darius, your father and my brother, not to lead his army against the Scythians, who have no cities anywhere to dwell in. But he hoped to subdue the nomadic Scythians and would not obey me; he went on the expedition and returned after losing many gallant men from his army. ,You, O king, are proposing to lead your armies against far better men than the Scythians—men who are said to be excellent warriors by sea and land. It is right that I should show you what danger there is in this. ,You say that you will bridge the Hellespont and march your army through Europe to Hellas. Now suppose you happen to be defeated either by land or by sea, or even both; the men are said to be valiant, and we may well guess that it is so, since the Athenians alone destroyed the great army that followed Datis and Artaphrenes to Attica. ,Suppose they do not succeed in both ways; but if they attack with their ships and prevail in a sea-fight, and then sail to the Hellespont and destroy your bridge, that, O king, is the hour of peril. ,It is from no wisdom of my own that I thus conjecture; it is because I know what disaster once almost overtook us, when your father, making a highway over the Thracian Bosporus and bridging the river Ister, crossed over to attack the Scythians. At that time the Scythians used every means of entreating the Ionians, who had been charged to guard the bridges of the Ister, to destroy the way of passage. ,If Histiaeus the tyrant of Miletus had consented to the opinion of the other tyrants instead of opposing it, the power of Persia would have perished. Yet it is dreadful even in the telling, that one man should hold in his hand all the king's fortunes. ,So do not plan to run the risk of any such danger when there is no need for it. Listen to me instead: for now dismiss this assembly; consider the matter by yourself and, whenever you so please, declare what seems best to you. ,A well-laid plan is always to my mind most profitable; even if it is thwarted later, the plan was no less good, and it is only chance that has baffled the design; but if fortune favor one who has planned poorly, then he has gotten only a prize of chance, and his plan was no less bad. ,You see how the god smites with his thunderbolt creatures of greatness and does not suffer them to display their pride, while little ones do not move him to anger; and you see how it is always on the tallest buildings and trees that his bolts fall; for the god loves to bring low all things of surpassing greatness. Thus a large army is destroyed by a smaller, when the jealous god sends panic or the thunderbolt among them, and they perish unworthily; for the god suffers pride in none but himself. ,Now haste is always the parent of failure, and great damages are likely to arise; but in waiting there is good, and in time this becomes clear, even though it does not seem so in the present. ,This, O king, is my advice to you. But you, Mardonius son of Gobryas, cease your foolish words about the Greeks, for they do not deserve to be maligned. By slandering the Greeks you incite the king to send this expedition; that is the end to which you press with all eagerness. Let it not be so. ,Slander is a terrible business; there are two in it who do wrong and one who suffers wrong. The slanderer wrongs another by accusing an absent man, and the other does wrong in that he is persuaded before he has learned the whole truth; the absent man does not hear what is said of him and suffers wrong in the matter, being maligned by the one and condemned by the other. ,If an army must by all means be sent against these Greeks, hear me now: let the king himself remain in the Persian land, and let us two stake our children's lives upon it; you lead out the army, choosing whatever men you wish and taking as great an army as you desire. ,If the king's fortunes fare as you say, let my sons be slain, and myself with them; but if it turns out as I foretell, let your sons be so treated, and you likewise, if you return. ,But if you are unwilling to submit to this and will at all hazards lead your army overseas to Hellas, then I think that those left behind in this place will hear that Mardonius has done great harm to Persia, and has been torn apart by dogs and birds in the land of Athens or of Lacedaemon, if not even before that on the way there; and that you have learned what kind of men you persuade the king to attack.” 7.11. Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.13. So the vision spoke, and seemed to Xerxes to vanish away. When day dawned, the king took no account of this dream, and he assembled the Persians whom he had before gathered together and addressed them thus: ,“Persians, forgive me for turning and twisting in my purpose; I am not yet come to the fullness of my wisdom, and I am never free from people who exhort me to do as I said. It is true that when I heard Artabanus' opinion my youthful spirit immediately boiled up, and I burst out with an unseemly and wrongful answer to one older than myself; but now I see my fault and will follow his judgment. ,Be at peace, since I have changed my mind about marching against Hellas.” 7.14. When the Persians heard that, they rejoiced and made obeisance to him. But when night came on, the same vision stood again over Xerxes as he slept, and said, “Son of Darius, have you then plainly renounced your army's march among the Persians, and made my words of no account, as though you had not heard them? Know for certain that, if you do not lead out your army immediately, this will be the outcome of it: as you became great and mighty in a short time, so in a moment will you be brought low again.” 7.15. Greatly frightened by the vision, Xerxes leapt up from his bed, and sent a messenger to summon Artabanus. When he came, Xerxes said, “Artabanus, for a moment I was of unsound mind, and I answered your good advice with foolish words; but after no long time I repented, and saw that it was right for me to follow your advice. ,Yet, though I desire to, I cannot do it; ever since I turned back and repented, a vision keeps coming to haunt my sight, and it will not allow me to do as you advise; just now it has threatened me and gone. ,Now if a god is sending the vision, and it is his full pleasure that there this expedition against Hellas take place, that same dream will hover about you and give you the same command it gives me. I believe that this is most likely to happen, if you take all my apparel and sit wearing it upon my throne, and then lie down to sleep in my bed.” 7.16. Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged. 7.19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. 7.20. For full four years after the conquest of Egypt he was equipping his force and preparing all that was needed for it; before the fifth year was completed, he set forth on his march with the might of a great multitude. ,This was by far the greatest of all expeditions that we know of. The one that Darius led against the Scythians is nothing compared to it; neither is the Scythian expedition when they burst into Media in pursuit of the Cimmerians and subdued and ruled almost all the upper lands of Asia (it was for this that Darius afterwards attempted to punish them). According to the reports, the expedition led by the sons of Atreus against Troy is also nothing by comparison; neither is the one of the Mysians and Teucrians which before the Trojan war crossed the Bosporus into Europe, subdued all the Thracians, and came down to the Ionian sea, marching southward as far as the river Peneus. 7.21. All these expeditions and whatever others have happened in addition could not together be compared with this single one. For what nation did Xerxes not lead from Asia against Hellas? What water did not fail when being drunk up, except only the greatest rivers? ,Some people supplied him with ships, some were enrolled in his infantry, some were assigned the provision of horsemen, others of horse-bearing transports to follow the army, and others again of warships for the bridges, or of food and ships. 7.22. Since those who had earlier attempted to sail around Athos had suffered shipwreck, for about three years preparations had been underway there. Triremes were anchored off Elaeus in the Chersonese; with these for their headquarters, all sorts of men in the army were compelled by whippings to dig a canal, coming by turns to the work; the inhabitants about Athos also dug. ,Bubares son of Megabazus and Artachaees son of Artaeus, both Persians, were the overseers of the workmen. Athos is a great and famous mountain, running out into the sea and inhabited by men. At the mountain's landward end it is in the form of a peninsula, and there is an isthmus about twelve stadia wide; here is a place of level ground or little hills, from the sea by Acanthus to the sea opposite Torone. ,On this isthmus which is at the end of Athos, there stands a Greek town, Sane; there are others situated seaward of Sane and landward of Athos, and the Persian now intended to make them into island and not mainland towns; they are Dion, Olophyxus, Acrothoum, Thyssus, and Cleonae. 7.23. These are the towns situated on Athos. The foreigners dug as follows, dividing up the ground by nation: they made a straight line near the town of Sane; when the channel had been dug to some depth, some men stood at the bottom of it and dug, others took the dirt as it was dug out and delivered it to yet others that stood higher on stages, and they again to others as they received it, until they came to those that were highest; these carried it out and threw it away. ,For all except the Phoenicians, the steep sides of the canal caved in, doubling their labor; since they made the span the same breadth at its mouth and at the bottom, this was bound to happen. ,But the Phoenicians showed the same skill in this as in all else they do; taking in hand the portion that fell to them, they dug by making the topmost span of the canal as wide again as the canal was to be, and narrowed it as they worked lower, until at the bottom their work was of the same span as that of the others. ,There is a meadow there, where they made a place for buying and marketing; much ground grain frequently came to them from Asia. 7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. 7.25. Thus Xerxes did this. He assigned the Phoenicians and Egyptians to make ropes of papyrus and white flax for the bridges, and to store provisions for his army, so that neither the army nor the beasts of burden would starve on the march to Hellas. ,After making inquiry, he ordered them to store it in the most fitting places, carrying it to the various places from all parts of Asia in cargo ships and transports. They brought most of it to the White Headland (as it is called) in Thrace; some were dispatched to Tyrodiza in the Perinthian country or to Doriscus, others to Eion on the Strymon or to Macedonia. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians. 7.32. After he arrived in Sardis, he first sent heralds to Hellas to demand earth and water and to command the preparation of meals for the king. He sent demands for earth everywhere except to Athens and Lacedaemon. The reason for his sending for earth and water the second time was this: he fully believed that whoever had not previously given it to Darius' messengers would now be compelled to give by fear; so he sent out of desire to know this for certain. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded. 7.36. So this was done by those who were appointed to the thankless honor, and new engineers set about making the bridges. They made the bridges as follows: in order to lighten the strain of the cables, they placed fifty-oared ships and triremes alongside each other, three hundred and sixty to bear the bridge nearest the Euxine sea, and three hundred and fourteen to bear the other; all lay obliquely to the line of the Pontus and parallel with the current of the Hellespont. ,After putting the ships together they let down very great anchors, both from the end of the ships on the Pontus side to hold fast against the winds blowing from within that sea, and from the other end, towards the west and the Aegean, to hold against the west and south winds. They left a narrow opening to sail through in the line of fifty-oared ships and triremes, that so whoever wanted to could sail by small craft to the Pontus or out of it. ,After doing this, they stretched the cables from the land, twisting them taut with wooden windlasses; they did not as before keep the two kinds apart, but assigned for each bridge two cables of flax and four of papyrus. ,All these had the same thickness and fine appearance, but the flaxen were heavier in proportion, for a cubit of them weighed a talent. ,When the strait was thus bridged, they sawed logs of wood to a length equal to the breadth of the floating supports, and laid them in order on the taut cables; after placing them together they then made them fast. After doing this, they carried brushwood onto the bridge; when this was all laid in order they heaped earth on it and stamped it down; then they made a fence on either side, so that the beasts of burden and horses not be frightened by the sight of the sea below them. 7.37. When the bridges and the work at Athos were ready, and both the dikes at the canal's entrances, built to prevent the surf from silting up the entrances of the dug passage, and the canal itself were reported to be now completely finished, the army then wintered. At the beginning of spring the army made ready and set forth from Sardis to march to Abydos. ,As it was setting out, the sun left his place in the heaven and was invisible, although the sky was without clouds and very clear, and the day turned into night. When Xerxes saw and took note of that, he was concerned and asked the Magi what the vision might signify. ,They declared to him that the god was showing the Greeks the abandonment of their cities; for the sun (they said) was the prophet of the Greeks, as the moon was their own. Xerxes rejoiced exceedingly to hear that and continued on his march. 7.39. Xerxes became very angry and thus replied: “Villain, you see me marching against Hellas myself, and taking with me my sons and brothers and relations and friends; do you, my slave, who should have followed me with all your household and your very wife, speak to me of your son? Be well assured of this, that a man's spirit dwells in his ears; when it hears good words it fills the whole body with delight, but when it hears the opposite it swells with anger. ,When you did me good service and promised more, you will never boast that you outdid your king in the matter of benefits; and now that you have turned aside to the way of shamelessness, you will receive a lesser requital than you merit. You and four of your sons are saved by your hospitality; but you shall be punished by the life of that one you most desire to keep.” ,With that reply, he immediately ordered those who were assigned to do these things to find the eldest of Pythius sons and cut him in half, then to set one half of his body on the right side of the road and the other on the left, so that the army would pass between them. 7.40. This they did, and the army passed between. First went the baggage train and the beasts of burden, and after them a mixed army of all sorts of nations, not according to their divisions but all mingled together; when more than half had passed there was a space left, and these did not come near the king. ,After that, first came a thousand horsemen, chosen out of all Persians; next, a thousand spearmen, picked men like the others, carrying their spears reversed; and after them ten horses of the breed called Nesaean, equipped most splendidly. ,The horses are called Nesaean because there is in Media a wide plain of that name, where the great horses are bred. ,Behind these ten horses was the place of the sacred chariot of Zeus, drawn by eight white horses, with the charioteer following the horses on foot and holding the reins; for no mortal man may mount into that seat. After these came Xerxes himself in a chariot drawn by Nesaean horses; beside him was his charioteer, whose name was Patiramphes, the son of Otanes, a Persian. 7.42. From Lydia the army took its course to the river Caicus and the land of Mysia; leaving the Caicus, they went through Atarneus to the city of Carene, keeping the mountain of Cane on the left. From there they journeyed over the plain of Thebe, passing the city of Adramytteum and the Pelasgian city of Antandrus. ,Then they came into the territory of Ilium, with Ida on their left. When they had halted for the night at the foot of Ida, a storm of thunder and lightning fell upon them, killing a great crowd of them there. 7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. 7.44. When they were at Abydos, Xerxes wanted to see the whole of his army. A lofty seat of white stone had been set up for him on a hill there for this very purpose, built by the people of Abydos at the king's command. There he sat and looked down on the seashore, viewing his army and his fleet; as he viewed them he desired to see the ships contend in a race. They did so, and the Phoenicians of Sidon won; Xerxes was pleased with the race and with his expedition. 7.45. When he saw the whole Hellespont covered with ships, and all the shores and plains of Abydos full of men, Xerxes first declared himself blessed, and then wept. 7.46. His uncle Artabanus perceived this, he who in the beginning had spoken his mind freely and advised Xerxes not to march against Hellas. Marking how Xerxes wept, he questioned him and said, “O king, what a distance there is between what you are doing now and a little while ago! After declaring yourself blessed you weep.” ,Xerxes said, “I was moved to compassion when I considered the shortness of all human life, since of all this multitude of men not one will be alive a hundred years from now.” ,Artabanus answered, “In one life we have deeper sorrows to bear than that. Short as our lives are, there is no human being either here or elsewhere so fortunate that it will not occur to him, often and not just once, to wish himself dead rather than alive. Misfortunes fall upon us and sicknesses trouble us, so that they make life, though short, seem long. ,Life is so miserable a thing that death has become the most desirable refuge for humans; the god is found to be envious in this, giving us only a taste of the sweetness of living.” 7.47. Xerxes answered and said, “Artabanus, human life is such as you define it to be. Let us speak no more of that, nor remember evils in our present prosperous estate. But tell me this: if you had not seen the vision in your dream so clearly, would you still have held your former opinion and advised me not to march against Hellas, or would you have changed your mind? Come, tell me this truly.” ,Artabanus answered and said, “O king, may the vision that appeared in my dream bring such an end as we both desire! But I am even now full of fear and beside myself for many reasons, especially when I see that the two greatest things in the world are your greatest enemies.” 7.48. Xerxes made this response: “Are you possessed? What are these two things that you say are my greatest enemies? Is there some fault with the numbers of my land army? Does it seem that the Greek army will be many times greater than ours? Or do you think that our navy will fall short of theirs? Or that the fault is in both? If our power seems to you to lack anything in this regard, it would be best to muster another army as quickly as possible.” 7.49. Artabanus answered and said, “O king, there is no fault that any man of sound judgment could find either with this army or with the number of your ships; and if you gather more, those two things I speak of become even much more your enemies. These two are the land and the sea. ,The sea has nowhere any harbor, as I conjecture, that will be able to receive this navy and save your ships if a storm arise. Yet there has to be not just one such harbor, but many of them all along the land you are sailing by. ,Since there are no harbors able to receive you, understand that men are the subjects and not the rulers of their accidents. I have spoken of one of the two, and now I will tell you of the other. ,The land is your enemy in this way: if nothing is going to stand in your way and hinder you, the land becomes more your enemy the further you advance, constantly unaware of what lies beyond; no man is ever satisfied with success. ,So I say that if no one opposes you, the increase of your territory and the time passed in getting it will breed famine. The best man is one who is timid while making plans because he takes into account all that may happen to him, but is bold in action.” 7.50. Xerxes answered, “Artabanus, you define these matters reasonably. But do not fear everything, nor take account of all alike; If you wanted to take everything equally into account on every occasion that happens, you would never do anything; it is better to do everything boldly and suffer half of what you dread than to fear all chances and so never suffer anything. ,But if you quarrel with whatever is said yet cannot put forth a secure position, you must be proved as wrong on your part as he who holds the contrary opinion. In this both are alike: how can someone who is only human know where there is security? I think it is impossible. Those who have the will to act most often win the rewards, not those who hesitate and take account of all chances. ,You see what power Persia has attained. Now if those kings who came before me had held such opinions as yours, or if they had not held them but had had advisers like you, you would never have seen our fortunes at their present height; but as it is those kings ran the risks and advanced them to this height. ,Great successes are not won except by great risks. So we will do as they did; we are travelling in the fairest season of the year, and we will return home the conquerors of all Europe without suffering famine or any other harm anywhere. First, we carry ample provisions with us on our march; second, we will have the food of those whose land and nation we invade; for we are marching against men who are tillers of the soil, not nomads.” 7.51. Then said Artabanus: “O king, I see that you will not allow us to fear any danger. But take from me this advice, as there is need for much speaking when our affairs are so great. ,Cyrus son of Cambyses subdued and made tributary to Persia all Ionians except only the Athenians. I advise you by no means to lead these Ionians against the land of their fathers, since even without their aid we are well able to overcome our enemies. If they come with our army, they must either behave very unjustly by enslaving their mother city, or very justly by aiding it to be free. ,If they deal very unjustly they bring us no great advantage, but by dealing very justly they may well do great harm to your army. Take to heart the truth of that ancient saying, that the end of every matter is not revealed at its beginning.” 7.52. Xerxes answered, “Artabanus, in all your pronouncements you are most mistaken when you fear that the Ionians might change sides; we have the surest guarantee for them, and you and all who marched with Darius against the Scythians can bear witness. They had the power to destroy or to save the whole Persian army, and they gave proof of their justice and faithfulness, with no evil intent. ,Moreover, since they have left their children and wives and possessions in our country, we need not consider it even possible that they will make any violent change. So be rid of that fear; keep a stout heart and guard my household and tyranny; to you alone I entrust the symbols of my kingship.” 7.53. Xerxes spoke thus and sent Artabanus away to Susa. He next sent for the most notable among the Persians, and when they were present he said, “Persians, I have assembled you to make this demand, that you bear yourselves bravely and never sully the great and glorious former achievements of the Persians. Let us each and all be zealous, for the good that we seek is common to all. ,For these reasons I bid you set your hands to the war strenuously; I know that we march against valiant men, and if we overcome them it is certain that no other human army will ever withstand us. Let us now cross over, after praying to the gods who hold Persia for their allotted realm.” 7.54. All that day they made preparations for the crossing. On the next they waited until they could see the sun rise, burning all kinds of incense on the bridges and strewing the road with myrtle boughs. ,At sunrise Xerxes poured a libation from a golden phial into the sea, praying to the sun that no accident might befall him which would keep him from subduing Europe before he reached its farthest borders. After the prayer, he cast the phial into the Hellespont, and along with it a golden bowl, and a Persian sword which they call “acinaces.” ,As for these, I cannot rightly determine whether he cast them into the sea for offerings to the sun, or repented having whipped the Hellespont and gave gifts to the sea as atonement. 7.55. When they had done this they crossed over, the foot and horse all by the bridge nearest to the Pontus, the beasts of burden and the service train by the bridge towards the Aegean. ,The ten thousand Persians, all wearing garlands, led the way, and after them came the mixed army of diverse nations. All that day these crossed; on the next, first crossed the horsemen and the ones who carried their spears reversed; these also wore garlands. ,After them came the sacred horses and the sacred chariot, then Xerxes himself and the spearmen and the thousand horse, and after them the rest of the army. Meanwhile the ships put out and crossed to the opposite shore. But I have also heard that the king crossed last of all. 7.56. When Xerxes had passed over to Europe, he viewed his army crossing under the lash. Seven days and seven nights it was in crossing, with no pause. ,It is said that when Xerxes had now crossed the Hellespont, a man of the Hellespont cried, “O Zeus, why have you taken the likeness of a Persian man and changed your name to Xerxes, leading the whole world with you to remove Hellas from its place? You could have done that without these means.” 7.57. When all had passed over and were ready for the road, a great portent appeared among them. Xerxes took no account of it, although it was easy to interpret: a mare gave birth to a hare. The meaning of it was easy to guess: Xerxes was to march his army to Hellas with great pomp and pride, but to come back to the same place fleeing for his life. ,There was another portent that was shown to him at Sardis: a mule gave birth to a mule that had double genitals, both male and female, the male above the other. But he took no account of either sign and journeyed onward; the land army was with him. 7.59. The territory of Doriscus is in Thrace, a wide plain by the sea, and through it flows a great river, the Hebrus; here had been built that royal fortress which is called Doriscus, and a Persian guard had been posted there by Darius ever since the time of his march against Scythia. ,It seemed to Xerxes to be a fit place for him to arrange and number his army, and he did so. All the ships had now arrived at Doriscus, and the captains at Xerxes' command brought them to the beach near Doriscus, where stands the Samothracian city of Sane, and Zone; at the end is Serreum, a well-known headland. This country was in former days possessed by the Cicones. ,To this beach they brought in their ships and hauled them up for rest. Meanwhile Xerxes made a reckoning of his forces at Doriscus. 7.60. I cannot give the exact number that each part contributed to the total, for there is no one who tells us that; but the total of the whole land army was shown to be one million and seven hundred thousand. ,They were counted in this way: ten thousand men were collected in one place, and when they were packed together as closely as could be a line was drawn around them; when this was drawn, the ten thousand were sent away and a wall of stones was built on the line reaching up to a man's navel; ,when this was done, others were brought into the walled space, until in this way all were numbered. When they had been numbered, they were marshalled by nations. 7.61. The men who served in the army were the following: the Persians were equipped in this way: they wore on their heads loose caps called tiaras, and on their bodies embroidered sleeved tunics, with scales of iron like the scales of fish in appearance, and trousers on their legs; for shields they had wicker bucklers, with quivers hanging beneath them; they carried short spears, long bows, and reed arrows, and daggers that hung from the girdle by the right thigh. ,Their commander was Otanes, son of Amestris and father of Xerxes' wife. They were formerly called by the Greeks Cephenes, but by themselves and their neighbors Artaei. ,When Perseus son of Danae and Zeus had come to Cepheus son of Belus and married his daughter Andromeda, a son was born to him whom he called Perses, and he left him there; for Cepheus had no male offspring; it was from this Perses that the Persians took their name. 7.62. The Medes in the army were equipped like the Persians; indeed, that fashion of armor is Median, not Persian. Their commander was Tigranes, an Achaemenid. The Medes were formerly called by everyone Arians, but when the Colchian woman Medea came from Athens to the Arians they changed their name, like the Persians. This is the Medes' own account of themselves. ,The Cissians in the army were equipped like the Persians, but they wore turbans instead of caps. Their commander was Anaphes son of Otanes. The Hyrcanians were armed like the Persians; their leader was Megapanus, who was afterwards the governor of Babylon. 7.63. The Assyrians in the army wore on their heads helmets of twisted bronze made in an outlandish fashion not easy to describe. They carried shields and spears and daggers of Egyptian fashion, and also wooden clubs studded with iron, and they wore linen breastplates. They are called by the Greeks Syrians, but the foreigners called them Assyrians. With them were the Chaldeans. Their commander was Otaspes son of Artachaees. 7.64. The Bactrians in the army wore a headgear very similar to the Median, carrying their native reed bows and short spears. ,The Sacae, who are Scythians, had on their heads tall caps, erect and stiff and tapering to a point; they wore trousers, and carried their native bows, and daggers, and also axes which they call “sagaris.” These were Amyrgian Scythians, but were called Sacae; that is the Persian name for all Scythians. The commander of the Bactrians and Sacae was Hystaspes, son of Darius and Cyrus' daughter Atossa. 7.65. The Indians wore garments of tree-wool, and carried reed bows and iron-tipped reed arrows. Such was their equipment; they were appointed to march under the command of Pharnazathres son of Artabates. 7.66. The Arians were equipped with Median bows, but in all else like the Bactrians; their commander was Sisamnes son of Hydarnes. The Parthians, Chorasmians, Sogdians, Gandarians, and Dadicae in the army had the same equipment as the Bactrians. ,The Parthians and Chorasmians had for their commander Artabazus son of Pharnaces, the Sogdians Azanes son of Artaeus, the Gandarians and Dadicae Artyphius son of Artabanus. 7.67. The Caspians in the army wore cloaks and carried their native reed bows and short swords. Such was their equipment; their leader was Ariomardus, brother of Artyphius. The Sarangae were conspicuous in their dyed garments and knee-high boots, carrying bows and Median spears. Their commander was Pherendates son of Megabazus. ,The Pactyes wore cloaks and carried their native bows and daggers; their commander was Artayntes son of Ithamitres. 7.68. The Utians and Mycians and Paricanians were equipped like the Pactyes; the Utians and Mycians had for their commander Arsamenes son of Darius, the Paricanians Siromitres son of Oeobazus. 7.69. The Arabians wore mantles girded up, and carried at their right side long bows curving backwards. The Ethiopians were wrapped in skins of leopards and lions, and carried bows made of palmwood strips, no less than four cubits long, and short arrows pointed not with iron but with a sharpened stone that they use to carve seals; furthermore, they had spears pointed with a gazelle's horn sharpened like a lance, and also studded clubs. ,When they went into battle they painted half their bodies with gypsum and the other half with vermilion. The Arabians and the Ethiopians who dwell above Egypt had as commander Arsames, the son of Darius and Artystone daughter of Cyrus, whom Darius loved best of his wives; he had an image made of her of hammered gold. 7.70. The Ethiopians above Egypt and the Arabians had Arsames for commander, while the Ethiopians of the east (for there were two kinds of them in the army) served with the Indians; they were not different in appearance from the others, only in speech and hair: the Ethiopians from the east are straight-haired, but the ones from Libya have the woolliest hair of all men. ,These Ethiopians of Asia were for the most part armed like the Indians; but they wore on their heads the skins of horses' foreheads, stripped from the head with ears and mane; the mane served them for a crest, and they wore the horses' ears stiff and upright; for shields they had bucklers of the skin of cranes. 7.71. The Libyans came in leather garments, using javelins of burnt wood. Their commander was Massages son of Oarizus. 7.72. The Paphlagonians in the army had woven helmets on their heads, and small shields and short spears, and also javelins and daggers; they wore their native shoes that reach midway to the knee. The Ligyes and Matieni and Mariandyni and Syrians were equipped like the Paphlagonians. These Syrians are called by the Persians Cappadocians. ,Dotus son of Megasidrus was commander of the Paphlagonians and Matieni, Gobryas son of Darius and Artystone of the Mariandyni and Ligyes and Syrians. 7.73. The Phrygian equipment was very similar to the Paphlagonian, with only a small difference. As the Macedonians say, these Phrygians were called Briges as long as they dwelt in Europe, where they were neighbors of the Macedonians; but when they changed their home to Asia, they changed their name also and were called Phrygians. The Armenians, who are settlers from Phrygia, were armed like the Phrygians. Both these together had as their commander Artochmes, who had married a daughter of Darius. 7.74. The Lydian armor was most similar to the Greek. The Lydians were formerly called Meiones, until they changed their name and were called after Lydus son of Atys. The Mysians wore on their heads their native helmets, carrying small shields and javelins of burnt wood. ,They are settlers from Lydia, and are called Olympieni after the mountain Olympus. The commander of the Lydians and Mysians was that Artaphrenes son of Artaphrenes, who attacked Marathon with Datis. 7.75. The Thracians in the army wore fox-skin caps on their heads, and tunics on their bodies; over these they wore embroidered mantles; they had shoes of fawnskin on their feet and legs; they also had javelins and little shields and daggers. ,They took the name of Bithynians after they crossed over to Asia; before that they were called (as they themselves say) Strymonians, since they lived by the Strymon; they say that they were driven from their homes by Teucrians and Mysians. The commander of the Thracians of Asia was Bassaces son of Artabanus. 7.76. The <Pisidians> had little shields of raw oxhide; each man carried two wolf-hunters' spears; they wore helmets of bronze, and on these helmets were the ears and horns of oxen wrought in bronze, and also crests; their legs were wrapped around with strips of purple rags. Among these men is a place of divination sacred to Ares. 7.77. The Cabelees, who are Meiones and are called Lasonii, had the same equipment as the Cilicians; when I come in my narrative to the place of the Cilicians, I will then declare what it was. The Milyae had short spears and garments fastened by brooches; some of them carried Lycian bows and wore caps of skin on their heads. The commander of all these was Badres son of Hystanes. 7.78. The Moschi wore wooden helmets on their heads, and carried shields and small spears with long points. The Tibareni and Macrones and Mossynoeci in the army were equipped like the Moschi. The commanders who marshalled them were, for the Moschi and Tibareni, Ariomardus son of Darius and Parmys, the daughter of Cyrus' son Smerdis; for the Macrones and Mossynoeci, Artayctes son of Cherasmis, who was governor of Sestus on the Hellespont. 7.79. The Mares wore on their heads their native woven helmets, and carried javelins and small hide shields. The Colchians had wooden helmets and small shields of raw oxhide and short spears, and also swords. The commander of the Mares and Colchians was Pharandates son of Teaspis. The Alarodians and Saspires in the army were armed like the Colchians; Masistius son of Siromitres was their commander. 7.80. The island tribes that came from the Red Sea, and from the islands where the king settles those who are called Exiles, wore dress and armor very similar to the Median. The commander of these islanders was Mardontes son of Bagaeus, who in the next year was general at Mykale and died in the battle. 7.81. These are the nations that marched by the mainland and had their places in the infantry. The commanders of this army were those whom I have mentioned, and they were the ones who marshalled and numbered them and appointed captains of thousands and ten thousands; the captains of ten thousands appointed the captains of hundreds and of tens. There were others who were leaders of companies and nations. 7.82. These were the commanders, as I have said; the generals of these and of the whole infantry were Mardonius son of Gobryas, Tritantaechmes son of that Artabanus who delivered the opinion that there should be no expedition against Hellas, Smerdomenes son of Otanes (these two latter were sons of Darius' brothers, and thus they were Xerxes' cousins), Masistes son of Darius and Atossa, Gergis son of Ariazus, and Megabyzus son of Zopyrus. 7.83. These were the generals of the whole infantry, except the Ten Thousand. Hydarnes son of Hydarnes was general of these picked ten thousand Persians, who were called Immortals for this reason: when any one of them was forced to fall out of the number by death or sickness, another was chosen so that they were never more or fewer than ten thousand. ,The Persians showed the richest adornment of all, and they were the best men in the army. Their equipment was such as I have said; beyond this they stood out by the abundance of gold that they had. They also brought carriages bearing concubines and many well-equipped servants; camels and beasts of burden carried food for them, apart from the rest of the army. 7.84. There are horsemen in these nations, but not all of them furnished cavalry. Only the following did so: the Persians, equipped like their infantry, except that some of them wore headgear of hammered bronze and iron. 7.85. There are also certain nomads called Sagartian; they are Persian in speech, and the fashion of their equipment is somewhat between the Persian and the Pactyan; they furnished eight thousand horsemen. It is their custom to carry no armor of bronze or iron, except only daggers, and to use ropes of twisted leather. ,They go to battle relying on these. This is the manner of fighting of these men: when they are at close quarters with their enemy, they throw their ropes, which have a noose at the end; whatever he catches, horse or man, each man drags to himself, and the enemy is entangled in the coils and slain. Such is their manner of fighting; they were marshalled with the Persians. 7.86. The Median cavalry were equipped like their infantry, and the Cissians similarly. The Indians were armed in the same manner as their infantry; they rode swift horses and drove chariots drawn by horses and wild asses. The Bactrians were equipped as were their foot, and the Caspians in the same manner. ,The Libyans, too, were armed like the men of their infantry, and all of them also drove chariots. In the same manner the Caspians and Paricanians were armed as the men of their infantry. The Arabians had the same equipment as the men of their infantry, and all of them rode on camels no less swift than horses. 7.87. These nations alone were on horseback; the number of the horsemen was shown to be eighty thousand, besides the camels and the chariots. All the rest of the horsemen were ranked with their companies, but the Arabians were posted last. Since horses cannot endure camels, their place was in the rear, so that the horses would not be frightened. 7.88. The captains of cavalry were Harmamithres and Tithaeus, sons of Datis; the third who was captain with them, Pharnuches, had been left behind sick at Sardis. As they set forth from Sardis, an unwelcome mishap befell him: a dog ran under the feet of the horse he was riding, and the horse was taken by surprise and frightened, so it reared up and threw Pharnuches; after his fall he vomited blood and began to waste away. ,The horse was immediately dealt with according to Pharnuces' command; his servants led it away to the place where it had thrown their master, and cut off its legs at the knee. Thus it was that Pharnuches lost his command. 7.89. The number of the triremes was twelve hundred and seven, and they were furnished by the following: the Phoenicians with the Syrians of Palestine furnished three hundred; for their equipment, they had on their heads helmets very close to the Greek in style; they wore linen breastplates, and carried shields without rims, and javelins. ,These Phoenicians formerly dwelt, as they themselves say, by the Red Sea; they crossed from there and now inhabit the seacoast of Syria. This part of Syria as far as Egypt is all called Palestine. ,The Egyptians furnished two hundred ships. They wore woven helmets and carried hollow shields with broad rims, and spears for sea-warfare, and great battle-axes. Most of them wore cuirasses and carried long swords. 7.90. Such was their armor. The Cyprians furnished a hundred and fifty ships; for their equipment, their princes wore turbans wrapped around their heads, and the people wore tunics, but in all else they were like the Greeks. These are their tribes: some are from Salamis and Athens, some from Arcadia, some from Cythnus, some from Phoenice, and some from Ethiopia, as the Cyprians themselves say. 7.91. The Cilicians furnished a hundred ships. They also wore on their heads their native helmets, carried bucklers of raw oxhide for shields, and were clad in woollen tunics; each had two javelins and a sword very close in style to the knives of Egypt. These Cilicians were formerly called Hypachaei, and took their name from Cilix son of Agenor, a Phoenician. The Pamphylians furnished a hundred ships: they were armed like the Greeks. These Pamphylians are descended from the Trojans of the diaspora who followed Amphilochus and Calchas. 7.92. The Lycians furnished fifty ships; they wore cuirasses and greaves, and carried cornel-wood bows and unfeathered arrows and javelins; goat-skins hung from their shoulders, and they wore on their heads caps crowned with feathers; they also had daggers and scimitars. The Lycians are from Crete and were once called Termilae; they took their name from Lycus son of Pandion, an Athenian. 7.93. The Dorians of Asia furnished thirty ships; their armor was Greek; they are of Peloponnesian descent. The Carians furnished seventy ships; they had scimitars and daggers, but the rest of their equipment was Greek. I have said in the beginning of my history what they were formerly called. 7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. 7.95. The islanders provided seventeen ships and were armed like Greeks; they were also of Pelasgian stock, which was later called Ionian for the same reason as were the Ionians of the twelve cities, who came from Athens. The Aeolians furnished sixty ships and were equipped like Greeks; formerly they were called Pelasgian, as the Greek story goes. ,of the people of the Hellespont, the people of Abydos had been charged by the king to remain at home and guard the bridges; the rest of the people from Pontus who came with the army furnished a hundred ships and were equipped like Greeks. They were settlers from the Ionians and Dorians. 7.96. Persians and Medes and Sacae served as soldiers on all the ships. The most seaworthy ships were furnished by the Phoenicians, and among them by the Sidonians. All of these, as with those who were marshalled in the infantry, each had their native leaders, whose names I do not record, since it is not necessary for the purpose of my history. ,The leaders of each nation are not worthy of mention, and every city of each nation had a leader of its own. These came not as generals but as slaves, like the rest of the expedition; I have already said who were the generals of supreme authority and the Persian commanders of each nation. 7.97. The admirals of the navy were Ariabignes son of Darius, Prexaspes son of Aspathines, Megabazus son of Megabates, and Achaemenes son of Darius. Ariabignes, son of Darius and Gobryas' daughter, was admiral of the Ionian and Carian fleet; the admiral of the Egyptians was Achaemenes, full brother of Xerxes; and the two others were admirals of the rest. The ships of thirty and of fifty oars, the light galleys, and the great transports for horses came to a total of three thousand all together. 7.98. After the admirals, the most famous of those on board were these: from Sidon, Tetramnestus son of Anysus; from Tyre, Matten son of Siromus; from Aradus, Merbalus son of Agbalus; from Cilicia, Syennesis son of Oromedon; from Lycia, Cyberniscus son of Sicas; from Cyprus, Gorgus son of Chersis and Timonax son of Timagoras; and from Caria, Histiaeus son of Tymnes, Pigres son of Hysseldomus, and Damasithymus son of Candaules. 7.99. I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus. 7.100. Here ends what I have said of the fleet. When his army had been numbered and marshalled, Xerxes desired to ride through and view it. Then he did this; as he rode in a chariot past the men of each nation, he questioned them while his scribes wrote it all down, until he had gone from one end to the other of the cavalry and infantry. ,After he had done this, the ships were drawn down and launched into the sea. Xerxes alighted from his chariot into a Sidonian ship and sat under a golden canopy while he was carried past the prows of the ships, questioning the men in the same way as the army and having the answers written down. ,The captains put out and anchored in line four hundred feet from the shore, with their prows turned landward and the marines armed for war; Xerxes viewed them by passing between the prows and the land. 7.101. After he passed by all his fleet and disembarked from the ship, he sent for Demaratus son of Ariston, who was on the expedition with him against Hellas. He summoned him and said, “Demaratus, it is now my pleasure to ask you what I wish to know. You are a Greek, and, as I am told both by you and by the other Greeks whom I have talked to, a man from neither the least nor the weakest of Greek cities. ,So tell me: will the Greeks offer battle and oppose me? I think that even if all the Greeks and all the men of the western lands were assembled together, they are not powerful enough to withstand my attack, unless they are united. ,Still I want to hear from you what you say of them.” To this question Demaratus answered, “O king, should I speak the truth or try to please you?” Xerxes bade him speak the truth and said that it would be no more unpleasant for him than before. 7.102. Demaratus heard this and said, “O King, since you bid me by all means to speak the whole truth, and to say what you will not later prove to be false, in Hellas poverty is always endemic, but courage is acquired as the fruit of wisdom and strong law; by use of this courage Hellas defends herself from poverty and tyranny. ,Now I praise all the Greeks who dwell in those Dorian lands, yet I am not going to speak these words about all of them, but only about the Lacedaemonians. First, they will never accept conditions from you that bring slavery upon Hellas; and second, they will meet you in battle even if all the other Greeks are on your side. ,Do not ask me how many these men are who can do this; they will fight with you whether they have an army of a thousand men, or more than that, or less.” 7.103. When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.” 7.104. To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.” 7.105. Thus Demaratus answered. Xerxes made a joke of the matter and showed no anger, but sent him away kindly. After he had conversed with Demaratus, and appointed Mascames son of Megadostes governor of this Doriscus, deposing the governor Darius had appointed, Xerxes marched his army through Thrace towards Hellas. 7.107. The only one of those who were driven out by the Greeks whom king Xerxes considered a valiant man was Boges, from whom they took Eion. He never ceased praising this man, and gave very great honor to his sons who were left alive in Persia; indeed Boges proved himself worthy of all praise. When he was besieged by the Athenians under Cimon son of Miltiades, he could have departed under treaty from Eion and returned to Asia, but he refused, lest the king think that he had saved his life out of cowardice; instead he resisted to the last. ,When there was no food left within his walls, he piled up a great pyre and slew his children and wife and concubines and servants and cast them into the fire; after that, he took all the gold and silver from the city and scattered it from the walls into the Strymon; after he had done this, he cast himself into the fire. Thus he is justly praised by the Persians to this day. 7.111. The Satrae, as far as we know, have never yet been subject to any man; they alone of the Thracians have continued living in freedom to this day; they dwell on high mountains covered with forests of all kinds and snow, and they are excellent warriors. ,It is they who possess the place of divination sacred to Dionysus. This place is in their highest mountains; the Bessi, a clan of the Satrae, are the prophets of the shrine; there is a priestess who utters the oracle, as at Delphi; it is no more complicated here than there. 7.113. Marching past the Paeonians, Doberes, and Paeoplae, who dwell beyond and northward of the Pangaean mountains, he kept going westwards, until he came to the river Strymon and the city of Eion; its governor was that Boges, then still alive, whom I mentioned just before this. ,All this region about the Pangaean range is called Phyllis; it stretches westwards to the river Angites, which issues into the Strymon, and southwards to the Strymon itself; at this river the Magi sought good omens by sacrificing white horses. 7.114. After using these enchantments and many others besides on the river, they passed over it at the Nine Ways in Edonian country, by the bridges which they found thrown across the Strymon. When they learned that Nine Ways was the name of the place, they buried alive that number of boys and maidens, children of the local people. ,To bury people alive is a Persian custom; I have learned by inquiry that when Xerxes' wife Amestris reached old age, she buried twice seven sons of notable Persians as an offering on her own behalf to the fabled god beneath the earth. 7.115. Journeying from the Strymon, the army passed by Argilus, a Greek town standing on a stretch of coast further westwards; the territory of this town and that which lies inland of it are called Bisaltia. ,From there, keeping on his left hand the gulf off Poseideion, Xerxes traversed the plain of Syleus (as they call it), passing by the Greek town of Stagirus, and came to Acanthus. He took along with him all these tribes and those that dwelt about the Pangaean range, just as he did those previously mentioned, the men of the coast serving in his fleet and the inland men in his land army. ,The entire road along which king Xerxes led his army the Thracians neither break up nor sow, but they hold it in great reverence to this day. 7.116. When Xerxes came to Acanthus, he declared the Acanthians his guests and friends, and gave them Median clothing, praising them for the zeal with which he saw them furthering his campaign, and for what he heard of the digging of the canal. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. 7.118. King Xerxes, then, mourned for the death of Artachaees. But the Greeks who received Xerxes' army and entertained the king himself were brought to such a degree of misery, that they were driven from house and home. Witness the case of the Thasians, who received and feasted Xerxes' army on behalf of their towns on the mainland; Antipatrus son of Orgeus, as notable a man as any of his townsmen, chosen by them for this task, rendered them an account of four hundred silver talents expended on the dinner. 7.119. Similar accounts were returned by the officers in the other towns. Now the dinner, about which a great deal of fuss had been made and for the preparation of which orders had been given long ago, proceeded as I will tell. ,As soon as the townsmen had word from the herald's proclamation, they divided corn among themselves in their cities and all of them for many months ground it to wheat and barley meal; moreover, they fed the finest beasts that money could buy, and kept landfowl and waterfowl in cages and ponds, for the entertaining of the army. They also made gold and silver cups and bowls and all manner of service for the table. ,These things were provided for the king himself and those that ate with him. For the rest of the army they provided only food. At the coming of the army, there was always a tent ready for Xerxes to take his rest in, while the men camped out in the open air. ,When the hour came for dinner, the real trouble for the hosts began. When they had eaten their fill and passed the night there, the army tore down the tent on the next day and marched off with all the movables, leaving nothing but carrying all with them. 7.120. It was then that a very apt saying was uttered by one Megacreon of Abdera. He advised his townsmen, men and women alike, to gather at their temples, and there in all humility to entreat the gods to defend them in the future from half of every threatened ill. They should also, he said, thank the gods heartily for their previous show of favor, for it was Xerxes' custom to take a meal only once a day. Otherwise they would have been commanded to furnish a breakfast similar to the dinner. ,The people of Abdera would then have had no choice but to flee before Xerxes' coming, or to perish most miserably if they awaited him. 7.129. Thessaly, as tradition has it, was in old times a lake enclosed all round by high mountains. On its eastern side it is fenced in by the joining of the lower parts of the mountains Pelion and Ossa, to the north by Olympus, to the west by Pindus, towards the south and the southerly wind by Othrys. In the middle, then, of this ring of mountains, lies the vale of Thessaly. ,A number of rivers pour into this vale, the most notable of which are Peneus, Apidanus, Onochonus, Enipeus, Pamisus. These five, while they flow towards their meeting place from the mountains which surround Thessaly, have their several names, until their waters all unite and issue into the sea by one narrow passage. ,As soon as they are united, the name of the Peneus prevails, making the rest nameless. In ancient days, it is said, there was not yet this channel and outfall, but those rivers and the Boebean lake, which was not yet named, had the same volume of water as now, and thereby turned all Thessaly into a sea. ,Now the Thessalians say that Poseidon made the passage by which the Peneus flows. This is reasonable, for whoever believes that Poseidon is the shaker of the earth and that rifts made by earthquakes are the work of that god will conclude, upon seeing that passage, that it is of Poseidon's making. It was manifest to me that it must have been an earthquake which forced the mountains apart. 7.130. Xerxes asked his guides if there were any other outlet for the Peneus into the sea, and they, with their full knowledge of the matter, answered him: “The river, O king, has no other way into the sea, but this alone. This is so because there is a ring of mountains around the whole of Thessaly.” Upon hearing this Xerxes said: “These Thessalians are wise men; ,this, then, was the primary reason for their precaution long before when they changed to a better mind, for they perceived that their country would be easily and speedily conquerable. It would only have been necessary to let the river out over their land by barring the channel with a dam and to turn it from its present bed so that the whole of Thessaly, with the exception of the mountains, might be under water.” ,This he said with regard in particular to the sons of Aleues, the Thessalians who were the first Greeks to surrender themselves to the king. Xerxes supposed that when they offered him friendship they spoke for the whole of their nation. After delivering this speech and seeing what he had come to see, he sailed back to Therma. 7.131. Xerxes stayed for many days in the region of Pieria while a third part of his army was clearing a road over the Macedonian mountains so that the whole army might pass by that way to the Perrhaebian country. Now it was that the heralds who had been sent to Hellas to demand earth, some empty-handed, some bearing earth and water, returned. 7.132. Among those who paid that tribute were the Thessalians, Dolopes, Enienes, Perrhaebians, Locrians, Magnesians, Melians, Achaeans of Phthia, Thebans, and all the Boeotians except the men of Thespiae and Plataea. ,Against all of these the Greeks who declared war with the foreigner entered into a sworn agreement, which was this: that if they should be victorious, they would dedicate to the god of Delphi the possessions of all Greeks who had of free will surrendered themselves to the Persians. Such was the agreement sworn by the Greeks. 7.133. To Athens and Sparta Xerxes sent no heralds to demand earth, and this he did for the following reason. When Darius had previously sent men with this same purpose, those who made the request were cast at the one city into the Pit and at the other into a well, and bidden to obtain their earth and water for the king from these locations. ,What calamity befell the Athenians for dealing in this way with the heralds I cannot say, save that their land and their city were laid waste. I think, however, that there was another reason for this, and not the aforesaid. 7.134. Be that as it may, the anger of Talthybius, Agamemnon's herald, fell upon the Lacedaemonians. At Sparta there is a shrine of Talthybius and descendants of Talthybius called Talthybiadae, who have the special privilege of conducting all embassies from Sparta. ,Now there was a long period after the incident I have mentioned above during which the Spartans were unable to obtain good omens from sacrifice. The Lacedaemonians were grieved and dismayed by this and frequently called assemblies, making a proclamation inviting some Lacedaemonian to give his life for Sparta. Then two Spartans of noble birth and great wealth, Sperthias son of Aneristus and Bulis son of Nicolaus, undertook of their own free will to make atonement to Xerxes for Darius' heralds who had been killed at Sparta. ,Thereupon the Spartans sent these men to Media for execution. 7.135. Worthy of admiration was these men's deed of daring, and so also were their sayings. On their way to Susa, they came to Hydarnes, a Persian, who was general of the coast of Asia. He entertained and feasted them as his guests, and as they sat at his board, he asked: ,“Lacedaemonians, why do you shun the king's friendship? You can judge from what you see of me and my condition how well the king can honor men of worth. So might it be with you if you would but put yourselves in the king's hands, being as you are of proven worth in his eyes, and every one of you might by his commission be a ruler of Hellas.” ,To this the Spartans answered: “Your advice to us, Hydarnes, is not completely sound; one half of it rests on knowledge, but the other on ignorance. You know well how to be a slave, but you, who have never tasted freedom, do not know whether it is sweet or not. Were you to taste of it, not with spears you would counsel us to fight for it, no, but with axes.” 7.136. This was their answer to Hydarnes. From there they came to Susa, into the king's presence, and when the guards commanded and would have compelled them to fall down and bow to the king, they said they would never do that. This they would refuse even if they were thrust down headlong, for it was not their custom, said they, to bow to mortal men, nor was that the purpose of their coming. Having averted that, they next said, ,“The Lacedaemonians have sent us, O king of the Medes, in requital for the slaying of your heralds at Sparta, to make atonement for their death,” and more to that effect. To this Xerxes, with great magimity, replied that he would not imitate the Lacedaemonians. “You,” said he, “made havoc of all human law by slaying heralds, but I will not do that for which I censure you, nor by putting you in turn to death will I set the Lacedaemonians free from this guilt.” 7.137. This conduct on the part of the Spartans succeeded for a time in allaying the anger of Talthybius, in spite of the fact that Sperthias and Bulis returned to Sparta. Long after that, however, it rose up again in the war between the Peloponnesians and Athenians, as the Lacedaemonians say. That seems to me to be an indication of something divine. ,It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius' anger. ,These two had been sent by the Lacedaemonians as ambassadors to Asia, and betrayed by the Thracian king Sitalces son of Tereus and Nymphodorus son of Pytheas of Abdera, they were made captive at Bisanthe on the Hellespont, and carried away to Attica, where the Athenians put them, and with them Aristeas son of Adimantus, a Corinthian, to death. This happened many years after the king's expedition, and I return now to the course of my history. 7.138. The professed intent of the king's march was to attack Athens, but in truth all Hellas was his aim. This the Greeks had long since learned, but not all of them regarded the matter alike. ,Those of them who had paid the tribute of earth and water to the Persian were of good courage, thinking that the foreigner would do them no harm, but they who had refused tribute were afraid, since there were not enough ships in Hellas to do battle with their invader; furthermore, the greater part of them had no stomach for grappling with the war, but were making haste to side with the Persian. 7.139. Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country. 7.139.1. Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. 7.139.5. As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. 7.140.3. quote type="oracle" l met="dact"Many a fortress too, not yours alone, will he shatter; /l lMany a shrine of the gods will he give to the flame for devouring; /l lSweating for fear they stand, and quaking for dread of the enemy, /l lRunning with gore are their roofs, foreseeing the stress of their sorrow; /l lTherefore I bid you depart from the sanctuary. /l lHave courage to lighten your evil. /l /quote 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote 7.141.3. quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote 7.141.4. quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact"Divine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.142.1. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. 7.143.1. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. 7.143.2. Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. 7.144. The advice of Themistocles had prevailed on a previous occasion. The revenues from the mines at Laurium had brought great wealth into the Athenians' treasury, and when each man was to receive ten drachmae for his share, Themistocles persuaded the Athenians to make no such division but to use the money to build two hundred ships for the war, that is, for the war with Aegina. ,This was in fact the war the outbreak of which saved Hellas by compelling the Athenians to become seamen. The ships were not used for the purpose for which they were built, but later came to serve Hellas in her need. These ships, then, had been made and were already there for the Athenians' service, and now they had to build yet others. ,In their debate after the giving of the oracle they accordingly resolved that they would put their trust in the god and meet the foreign invader of Hellas with the whole power of their fleet, ships and men, and with all other Greeks who were so minded. 7.145. These oracles, then, had been given to the Athenians. All the Greeks who were concerned about the general welfare of Hellas met in conference and exchanged guarantees. They resolved in debate to make an end of all their feuds and wars against each other, whatever the cause from which they arose; among others that were in course at that time, the greatest was the war between the Athenians and the Aeginetans. ,Presently, learning that Xerxes was at Sardis with his army, they planned to send men into Asia to spy out the king's doings and to despatch messengers, some to Argos, who should make the Argives their brothers in arms against the Persian, some to Gelon son of Dinomenes in Sicily, some to Corcyra, praying aid for Hellas, and some to Crete. This they did in the hope that since the danger threatened all Greeks alike, all of Greek blood might unite and work jointly for one common end. Now the power of Gelon was said to be very great, surpassing by far any power in Hellas. 7.147. The reason alleged for his command was this: had the spies been put to death, the Greeks would not so soon have learned the unspeakable greatness of his power, and the Persians would have done their enemy no great harm by putting three men to death. Xerxes said that if they should return to Hellas, the Greeks would hear of his power and would surrender their peculiar freedom before the expedition with the result that there would be no need to march against them. ,This was like that other saying of Xerxes when he was at Abydos and saw ships laden with corn sailing out of the Pontus through the Hellespont on their way to Aegina and the Peloponnese. His counsellors, perceiving that they were enemy ships, were for taking them, and looked to the king for orders to do so. ,Xerxes, however, asked them where the ships were sailing, and they answered: “To your enemies, Sire, carrying corn.” Xerxes then answered, “And are not we too sailing to the same places as they, with corn among all our other provisions? What wrong are they doing us in carrying food there?” 7.148. So the spies were sent back after they had seen all and returned to Europe. After sending the spies, those of the Greeks who had sworn alliance against the Persian next sent messengers to Argos. ,Now this is what the Argives say of their own part in the matter. They were informed from the first that the foreigner was stirring up war against Hellas. When they learned that the Greeks would attempt to gain their aid against the Persian, they sent messengers to Delphi to inquire of the god how it would be best for them to act, for six thousand of them had been lately slain by a Lacedaemonian army and Cleomenes son of Anaxandrides its general. For this reason, they said, the messengers were sent. ,The priestess gave this answer to their question: quote type="oracle" l met="dact"Hated by your neighbors, dear to the immortals, /l lCrouch with a lance in rest, like a warrior fenced in his armor, /l lGuarding your head from the blow, and the head will shelter the body. /l /quote This answer had already been uttered by the priestess when the envoys arrived in Argos and entered the council chamber to speak as they were charged. ,Then the Argives answered to what had been said that they would do as was asked of them if they might first make a thirty years peace with Lacedaemonia and if the command of half the allied power were theirs. It was their right to have the full command, but they would nevertheless be content with half. 7.149. This, they say, was the answer of their council, although the oracle forbade them to make the alliance with the Greeks; furthermore, they, despite their fear of the oracle, were eager to secure a thirty years treaty so that their children might have time in those years to grow to be men. If there were to be no such treaty—so they reasoned—then, if after the evil that had befallen them the Persian should deal them yet another blow, it was to be feared that they would be at the Lacedaemonians' mercy. ,Then those of the envoys who were Spartans replied to the demands of the council, saying that they would refer the question of the truce to their own government at home; as for the command, however, they themselves had been commissioned to say that the Spartans had two kings, and the Argives but one. Now it was impossible to deprive either Spartan of his command, but there was nothing to prevent the Argive from having the same right of voting as their two had. ,At that, say the Argives, they decided that the Spartans' covetousness was past all bearing and that it was better to be ruled by the foreigners than give way to the Lacedaemonians. They then bade the envoys depart from the land of Argos before sunset, for they would otherwise be treated as enemies. 7.150. Such is the Argives' account of this matter, but there is another story told in Hellas, namely that before Xerxes set forth on his march against Hellas, he sent a herald to Argos, who said on his coming (so the story goes), ,“Men of Argos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we should therefore neither march against the land of our forefathers, nor should you become our enemies by aiding others or do anything but abide by yourselves in peace. If all goes as I desire, I will hold none in higher esteem than you.” ,The Argives were strongly moved when they heard this, and although they made no promise immediately and demanded no share, they later, when the Greeks were trying to obtain their support, did make the claim, because they knew that the Lacedaemonians would refuse to grant it, and that they would thus have an excuse for taking no part in the war. 7.151. This is borne out, some of the Greeks say, by the tale of a thing which happened many years afterwards. It happened that while Athenian envoys, Callias son of Hipponicus, and the rest who had come up with him, were at Susa, called the Memnonian, about some other business, the Argives also had at this same time sent envoys to Susa, asking of Xerxes' son Artoxerxes whether the friendship which they had forged with Xerxes still held good, as they desired, or whether he considered them as his enemies. Artoxerxes responded to this that it did indeed hold good and that he believed no city to be a better friend to him than Argos.” 7.152. Now, whether it is true that Xerxes sent a herald with such a message to Argos, and that the Argive envoys came up to Susa and questioned Artoxerxes about their friendship, I cannot say with exactness, nor do I now declare that I consider anything true except what the Argives themselves say. ,This, however, I know full well, namely if all men should carry their own private troubles to market for barter with their neighbors, there would not be a single one who, when he had looked into the troubles of other men, would not be glad to carry home again what he had brought. ,The conduct of the Argives was accordingly not utterly shameful. As for myself, although it is my business to set down that which is told me, to believe it is none at all of my business. This I ask the reader to hold true for the whole of my history, for there is another tale current, according to which it would seem that it was the Argives who invited the Persian into Hellas, because the war with the Lacedaemonians was going badly, and they would prefer anything to their present distresses. 7.153. Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. 7.154. At the death of Cleandrus son of Pantares, who had been tyrant of Gela for seven years, and had been slain by a man of that city named Sabyllus, the sovereignty passed to Cleandrus' brother Hippocrates. While Hippocrates was tyrant, Gelon, a descendant of the ministering priest Telines, was one of Hippocrates' guard, as were Aenesidemus son of Pataecus and many others. ,In no long time he was appointed for his worth to be captain of the entire cavalry, for his performance had been preeminent while he served under Hippocrates in the assaults against Callipolis, Naxos, Zancle, Leontini, Syracuse, and many other of the foreigners' towns. None of these cities, with the exception of Syracuse, escaped enslavement by Hippocrates; the Syracusans were defeated in battle on the river Elorus. ,They were, however, rescued by the Corinthians and Corcyraeans, who made a peace for them on the condition that the Syracusans should deliver up to Hippocrates Camarina, which had formerly been theirs. 7.155. When Hippocrates, too, after reigning the same number of years as his brother Cleandrus, came to his end near the town of Hybla—from where he had marched against the Sicels—then Gelon made a pretence of serving the cause of Hippocrates' sons Euclides and Cleandrus, whose rule the citizens would no longer bear. When he had defeated the men of Gela, however, he deposed the sons of Hippocrates and held sway himself. ,After this stroke of good fortune, Gelon brought back from the town of Casmena to Syracuse both the so-called landed gentry of Syracuse, who had been driven into exile by the common people, and their slaves, the Cyllyrians. He then took possession of that city also, for the Syracusan common people surrendered themselves and it to Gelon at his coming. 7.156. When he had made Syracuse his own, he took less account of his rule over Gela, which he gave in charge to his brother Hiero; over Syracuse he reigned, and all his care was for Syracuse. ,Straightway that city grew and became great, for not only did Gelon bring all the people of Camarina to Syracuse and give them its citizenship, razing the township of Camarina, but he did the same thing to more than half of the townsmen of Gela, and when the Megarians in Sicily surrendered to him on terms after a siege, he took the wealthier of them, who had made war on him and expected to be put to death for this, and brought them to Syracuse to be citizens there. As for the common people of Megara, who had had no hand in the making of that war and expected that no harm would be done them, these too he brought to Syracuse and sold them for slaves to be taken out of Sicily. ,He dealt in a similar way with the Euboeans of Sicily, making the same distinction. The reason for his treating the people of both places in this way was that he held the common people to be exceedingly disagreeable to live with. 7.157. By these means Gelon had grown to greatness as a tyrant, and now, when the Greek envoys had come to Syracuse, they had audience with him and spoke as follows: “The Lacedaemonians and their allies have sent us to win your aid against the foreigner, for it cannot be, we think, that you have no knowledge of the Persian invader of Hellas, how he proposes to bridge the Hellespont and lead all the hosts of the east from Asia against us, making an open show of marching against Athens, but actually with intent to subdue all Hellas to his will. ,Now you are rich in power, and as lord of Sicily you rule what is not the least part of Hellas; therefore, we beg of you, send help to those who are going to free Hellas, and aid them in so doing. The uniting of all those of Greek stock entails the mustering of a mighty host able to meet our invaders in the field. If, however, some of us play false and others will not come to our aid, while the sound part of Hellas is but small, then it is to be feared that all Greek lands alike will be destroyed. ,Do not for a moment think that if the Persian defeats us in battle and subdues us, he will leave you unassailed, but rather look well to yourself before that day comes. Aid us, and you champion your own cause; in general a well-laid plan leads to a happy issue.” 7.158. This is what they said, and Gelon, speaking very vehemently, said in response to this: “Men of Hellas, it is with a self-seeking plea that you have dared to come here and invite me to be your ally against the foreigners; yet what of yourselves? ,When I was at odds with the Carchedonians, and asked you to be my comrades against a foreign army, and when I desired that you should avenge the slaying of Dorieus son of Anaxandrides on the men of Egesta, and when I promised to free those trading ports from which great advantage and profit have accrued to you,—then neither for my sake would you come to aid nor to avenge the slaying of Dorieus. Because of your position in these matters, all these lands lie beneath the foreigners' feet. ,Let that be; for all ended well, and our state was improved. But now that the war has come round to you in your turn, it is time for remembering Gelon! ,Despite the fact that you slighted me, I will not make an example of you; I am ready to send to your aid two hundred triremes, twenty thousand men-at-arms, two thousand horsemen, two thousand archers, two thousand slingers, and two thousand light-armed men to run with horsemen. I also pledge to furnish provisions for the whole Greek army until we have made an end of the war. ,All this, however, I promise on one condition, that I shall be general and leader of the Greeks against the foreigner. On no other condition will I come myself or send others.” 7.159. When Syagrus heard that, he could not contain himself; “In truth,” he cried, “loudly would Agamemnon son of Pelops lament, when hearing that the Spartans had been bereft of their command by Gelon and his Syracusans! No, rather, put the thought out of your minds that we will give up the command to you. If it is your will to aid Hellas, know that you must obey the Lacedaemonians; but if, as I think, you are too proud to obey, then send no aid.” 7.160. Thereupon Gelon, seeing how unfriendly Syagrus' words were, for the last time declared his opinion to them: “My Spartan friend, the hard words that a man hears are likely to arouse his anger; but for all the arrogant tenor of your speech you will not move me to make an unseemly answer. ,When you set such store by the command, it is but reasonable that it should be still more important to me since I am the leader of an army many times greater than yours and more ships by far. But seeing that your response to me is so haughty, we will make some concession in our original condition. It might be that you should command the army, and I the fleet; or if it is your pleasure to lead by sea, then I am ready to take charge of the army. With that you will surely be content, unless you want depart from here without such allies as we are.” 7.161. Such was Gelon's offer, and the Athenian envoy answered him before the Lacedaemonian could speak. “King of the Syracusans,” he said, “Hellas sends us to you to ask not for a leader but for an army. You however, say no word of sending an army without the condition of your being the leader of Hellas; it is the command alone that you desire. ,Now as long as you sought the leadership of the whole force, we Athenians were content to hold our peace, knowing that the Laconian was well able to answer for both of us; but since, failing to win the whole, you would gladly command the fleet, we want to let you know how the matter stands. Even if the Laconian should permit you to command it, we would not do so, for the command of the fleet, which the Lacedaemonians do not desire for themselves, is ours. If they should desire to lead it, we will not withstand them, but we will not allow anyone else to be admiral. ,It would be for nothing, then, that we possess the greatest number of seafaring men in Hellas, if we Athenians yield our command to Syracusans,—we who can demonstrate the longest lineage of all and who alone among the Greeks have never changed our place of habitation; of our stock too was the man of whom the poet Homer says that of all who came to Ilion, he was the best man in ordering and marshalling armies. We accordingly cannot be reproached for what we now say. ” 7.162. “My Athenian friend,” Gelon answered, “it would seem that you have many who lead, but none who will follow. Since, then, you will waive no claim but must have the whole, it is high time that you hasten home and tell your Hellas that her year has lost its spring.” ,The significance of this statement was that Gelon's army was the most notable part of the Greek army, just as the spring is the best part of the year. He accordingly compared Hellas deprived of alliance with him to a year bereft of its spring. 7.163. After such dealings with Gelon the Greek envoys sailed away. Gelon, however, feared that the Greeks would not be able to overcome the barbarian, while believing it dreadful and intolerable that he, the tyrant of Sicily, should go to the Peloponnese to be at the beck and call of Lacedaemonians. For this reason he took no more thought of this plan but followed another instead. ,As soon as he was informed that the Persian had crossed the Hellespont, he sent Cadmus son of Scythes, a man of Cos, to Delphi with three fifty-oared ships, bringing them money and messages of friendship. Cadmus was to observe the outcome of the battle, and if the barbarian should be victorious, he was to give him both the money, and earth and water on behalf of Gelon's dominions. If, however, the Greeks were victorious, he was to bring everything back again. 7.165. There is, however, another story told by the Sicilians: even though he was to be under Lacedaemonian authority, Gelon would still have aided the Greeks had it not been for Terillus son of Crinippus, the tyrant of Himera. This man, who had been expelled from Himera by Theron son of Aenesidemus, sovereign ruler of Acragas, at this very time brought against Gelon three hundred thousand Phoenicians, Libyans, Iberians, Ligyes, Elisyci, Sardinians, and Cyrnians, led by Amilcas son of Annon, the king of the Carchedonians. Terillus had induced him to do this partly through the prerogative of personal friendship, but mainly through the efforts of Anaxilaus son of Cretines, tyrant of Rhegium. He had handed over his own children as hostages to Amilcas, and brought him into Sicily to the help of his father-in-law; for Anaxilaus had as his wife Terillus' daughter Cydippe. Accordingly Gelon sent the money to Delphi, because he could not aid the Greeks. 7.166. They add this tale too—that Gelon and Theron won a victory over Amilcas the Carchedonian in Sicily on the same day that the Greeks defeated the Persian at Salamis. This Amilcas was, on his father's side, a Carchedonian, and a Syracusan on his mother's and had been made king of Carchedon for his virtue. When the armies met and he was defeated in the battle, it is said that he vanished from sight, for Gelon looked for him everywhere but was not able to find him anywhere on earth, dead or alive. 7.169. But the Cretans, when the Greeks appointed to deal with them were trying to gain their aid, acted as I will show. They sent messengers to Delphi, inquiring if it would be to their advantage to help the Greeks. ,The Pythia answered them, “Foolish men, was not the grief enough which Minos sent upon your people for the help given to Menelaus, out of anger that those others would not help to avenge his death at Camicus, while you helped them to avenge the stealing of that woman from Sparta by a barbarian?” When this was brought to the ears of the Cretans, they would have nothing to do with aiding the Greeks. 7.170. Now Minos, it is said, went to Sicania, which is now called Sicily, in search for Daedalus, and perished there by a violent death. Presently all the Cretans except the men of Polichne and Praesus were bidden by a god to go with a great host to Sicania. Here they besieged the town of Camicus, where in my day the men of Acragas dwelt, for five years. ,Presently, since they could neither take it nor remain there because of the famine which afflicted them, they departed. However, when they were at sea off Iapygia, a great storm caught and drove them ashore. Because their ships had been wrecked and there was no way left of returning to Crete, they founded there the town of Hyria, and made this their dwelling place, accordingly changing from Cretans to Messapians of Iapygia, and from islanders to dwellers on the mainland. ,From Hyria they made settlements in those other towns which a very long time afterwards the Tarentines attempted to destroy, thereby suffering great disaster. The result was that no one has ever heard of so great a slaughter of Greeks as that of the Tarentines and Rhegians; three thousand townsmen of the latter, men who had been coerced by Micythus son of Choerus to come and help the Tarentines, were killed, and no count was kept of the Tarentine slain. ,Micythus was a servant of Anaxilaus and had been left in charge of Rhegium; it was he who was banished from Rhegium and settled in Tegea of Arcadia, and who set up those many statues at Olympia. 7.171. In relating the matter of the Rhegians and Tarentines, however, I digress from the main thread of my history. The Praesians say that when Crete was left desolate, it was populated especially by Greeks, among other peoples. Then, in the third generation after Minos, the events surrounding the Trojan War, in which the Cretans bore themselves as bravely as any in the cause of Menelaus, took place. ,After this, when they returned from Troy, they and their flocks and herds were afflicted by famine and pestilence, until Crete was once more left desolate. Then came a third influx of Cretans, and it is they who, with those that were left, now dwell there. It was this that the priestess bade them remember, and so prevented them from aiding the Greeks as they were previously inclined. 7.172. The Thessalians had at first sided with the Persians, not willingly but of necessity. This their acts revealed, because they disliked the plans of the Aleuadae; as soon as they heard that the Persian was about to cross over into Europe, they sent messengers to the Isthmus, where men chosen from the cities which were best disposed towards Hellas were assembled in council for the Greek cause. ,To these the Thessalian messengers came and said, “Men of Hellas, the pass of Olympus must be guarded so that Thessaly and all Hellas may be sheltered from the war. Now we are ready to guard it with you, but you too must send a great force. If you will not send it, be assured that we will make terms with the Persian, for it is not right that we should be left to stand guard alone and so perish for your sakes. ,If you will not send help, there is nothing you can do to constrain us, for no necessity can prevail over lack of ability. As for us, we will attempt to find some means of deliverance for ourselves.” These are the words of the men of Thessaly. 7.173. Thereupon the Greeks resolved that they would send a land army to Thessaly by sea to guard the pass. When the forces had assembled, they passed through the Euripus and came to Alus in Achaea, where they disembarked and took the road for Thessaly, leaving their ships where they were. They then came to the pass of Tempe, which runs from the lower Macedonia into Thessaly along the river Peneus, between the mountains Olympus and Ossa. ,There the Greeks were encamped, about ten thousand men-at-arms altogether, and the cavalry was there as well. The general of the Lacedaemonians was Euaenetus son of Carenus, chosen from among the Polemarchs, yet not of the royal house, and Themistocles son of Neocles was the general of the Athenians. ,They remained there for only a few days, for messengers came from Alexander son of Amyntas, the Macedonian. These, pointing out the size of the army and the great number of ships, advised them to depart and not remain there to be trodden under foot by the invading host. When they had received this advice from the messengers (as they thought their advice was sound and that the Macedonian meant well by them), the Greeks followed their counsel. ,To my thinking, however, what persuaded them was fear, since they had found out that there was another pass leading into Thessaly by the hill country of Macedonia through the country of the Perrhaebi, near the town of Gonnus; this was indeed the way by which Xerxes' army descended on Thessaly. The Greeks accordingly went down to their ships and made their way back to the Isthmus. 7.176. Artemisium is where the wide Thracian sea contracts until the passage between the island of Sciathus and the mainland of Magnesia is but narrow. This strait leads next to Artemisium, which is a beach on the coast of Euboea, on which stands a temple of Artemis. ,The pass through Trachis into Hellas is fifty feet wide at its narrowest point. It is not here, however, but elsewhere that the way is narrowest, namely, in front of Thermopylae and behind it; at Alpeni, which lies behind, it is only the breadth of a cart-way, and it is the same at the Phoenix stream, near the town of Anthele. ,To the west of Thermopylae rises a high mountain, inaccessible and precipitous, a spur of Oeta; to the east of the road there is nothing but marshes and sea. In this pass are warm springs for bathing, called the Basins by the people of the country, and an altar of Heracles stands nearby. Across this entry a wall had been built, and formerly there was a gate in it. ,It was the Phocians who built it for fear of the Thessalians when these came from Thesprotia to dwell in the Aeolian land, the region which they now possess. Since the Thessalians were trying to subdue them, the Phocians made this their protection, and in their search for every means to keep the Thessalians from invading their country, they then turned the stream from the hot springs into the pass, so that it might be a watercourse. ,The ancient wall had been built long ago and most of it lay in ruins; those who built it up again thought that they would in this way bar the foreigner's way into Hellas. Very near the road is a village called Alpeni, and it is from here that the Greeks expected to obtain provisions. 7.178. So with all speed the Greeks went their several ways to meet the enemy. In the meantime, the Delphians, who were afraid for themselves and for Hellas, consulted the god. They were advised to pray to the winds, for these would be potent allies for Hellas. ,When they had received the oracle, the Delphians first sent word of it to those Greeks who desired to be free; because of their dread of the barbarian, they were forever grateful. Subsequently they erected an altar to the winds at Thyia, the present location of the precinct of Thyia the daughter of Cephisus, and they offered sacrifices to them. This, then, is the reason why the Delphians to this day offer the winds sacrifice of propitiation. 7.181. The Aeginetan trireme, of which Asonides was captain, did however give them some trouble. On board this ship was Pytheas son of Ischenous, who acted heroically on that day. When his ship had been taken, he would not stop fighting until he had been entirely hacked to mincemeat. ,When he finally did fall, he still had life in him, and the Persian soldiers on the ships took great pains to keep him alive for his valor, tending his wounds with ointments and wrapping him in bandages of linen cloth. ,Upon returning to their own station, they showed him to the whole host, and made much of him and treated him with kindness. The rest of those whom they took in that ship, however, they used as slaves. 7.183. The Greeks who were stationed at Artemisium were informed of these matters by beacons from Sciathus. They were frightened by this and accordingly changed their anchorage from Artemisium to Chalcis, proposing to guard the Euripus and leaving watchmen on the heights of Euboea. ,Three of the ten barbarian ships ran aground on the reef called the Ant, which lies between Sciathus and Magnesia. The barbarians then brought a pillar of stone and set it on the reef, and when their course was plain before them, the whole fleet set forth and sailed from Therma, eleven days after the king had marched from there. ,It was Pammon of Scyros who showed them where in the strait the reef lay. After sailing along all day, the foreign fleet reached Sepias in Magnesia and the beach between the town of Casthanaea and the Sepiad headland. 7.184. Until the whole host reached this place and Thermopylae it suffered no hurt, and calculation proves to me that its numbers were still such as I will now show. The ships from Asia were twelve hundred and seven in number, and including the entire host of nations involved, there were a total of two hundred and forty-one thousand and four hundred men, two hundred being reckoned for each ship. ,On board all these ships were thirty fighting men of the Persians and Medes and Sacae in addition to the company which each had of native fighters; the number of this added contingent is thirty-six thousand, two hundred and ten. ,To this and to the first number I add the crews of the ships of fifty oars, calculating eighty men for each, whether there were actually more or fewer. Now seeing that, as has already been said, three thousand of these vessels were assembled, the number of men in them must have been two hundred and forty thousand. ,These, then, were the ships' companies from Asia, and the total number of them was five hundred and seventeen thousand, six hundred and ten. There were seven hundred thousand and one hundred footsoldiers and eighty thousand cavalrymen; to these I add the Arabian camel-riders and Libyan charioteers, estimating them to have been twenty thousand in number. ,The forces of sea and land added together would consist of two million, three hundred and seventeen thousand, six hundred and ten men. So far I have spoken of the force which came from Asia itself, without the train of servants which followed it and the companies of the grain-bearing craft. 7.185. I must, however, also take into account the force brought from Europe, and I will rely on my best judgment in doing so. The Greeks of Thrace and the islands off Thrace furnished one hundred and twenty ships, and the companies of these ships must then have consisted of twenty-four thousand men. ,As regards the land army supplied by all the nations—Thracians, Paeonians, Eordi, Bottiaei, Chalcidians, Brygi, Pierians, Macedonians, Perrhaebi, Enienes, Dolopes, Magnesians, Achaeans, dwellers on the coast of Thrace—of all these I suppose the number to have been three hundred thousand. ,When these numbers are added to the numbers from Asia, the sum total of fighting men is two million, six hundred and forty-one thousand, six hundred and ten. 7.186. This then is the number of soldiers. As for the service-train which followed them and the crews of the light corn-bearing vessels and all the other vessels besides which came by sea with the force, these I believe to have been not fewer but more than the fighting men. ,Suppose, however, that they were equal in number, neither more nor fewer. If they were equal to the fighting contingent, they made up as many tens of thousands as the others. The number, then, of those whom Xerxes son of Darius led as far as the Sepiad headland and Thermopylae was five million, two hundred and eighty-three thousand, two hundred and twenty. 7.187. That is the number of Xerxes' whole force. No one, however, can say what the exact number of cooking women, and concubines, and eunuchs was, nor can one determine the number of the beasts of draught and burden, and the Indian dogs which accompanied the host; so many of them were there. It is accordingly not surprising to me that some of the streams of water ran dry. I do, however, wonder how there were provisions sufficient for so many tens of thousands, ,for calculation shows me, that if each man received one choenix of wheat a day and no more, eleven hundred thousand and three hundred and forty bushels would be required every day. In this calculation I take no account of the provisions for the women, eunuchs, beasts of burden and dogs. of all those tens of thousands of men, there was not one, as regards looks and grandeur, worthier than Xerxes himself to hold that command. 7.188. The Persian fleet put to sea and reached the beach of the Magnesian land, between the city of Casthanaea and the headland of Sepia. The first ships to arrive moored close to land, with the others after them at anchor; since the beach was not large, they lay at anchor in rows eight ships deep out into the sea. ,They spent the night in this way, but at dawn a storm descended upon them out of a clear and windless sky, and the sea began to boil. A strong east wind blew, which the people living in those parts call Hellespontian. ,Those who felt the wind rising or had proper mooring dragged their ships up on shore ahead of the storm and so survived with their ships. The wind did, however, carry those ships caught out in the open sea against the rocks called the Ovens at Pelion or onto the beach. Some ships were wrecked on the Sepian headland, others were cast ashore at the city of Meliboea or at Casthanaea. The storm was indeed unbearable. 7.189. The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river. 7.190. They say that at the very least no fewer than 400 ships were destroyed in this labor, along with innumerable men and abundant wealth. This shipwreck proved useful to Ameinocles son of Cretines, a man of Magnesia who owned land around Sepia, for he later picked up many gold and silver cups cast up on shore, found the Persian treasures, and acquired other untold riches. Although he became very rich from his findings, he did not enjoy luck in everything, for he suffered greatly when his son was murdered. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.192. The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. 7.193. The barbarians, when the wind ceased and the waves no longer ran high, put to sea and coasted along the mainland; they sailed around the headland of Magnesia and sailed straight into the gulf which stretches toward Pagasae. ,There is a place on this gulf in Magnesia, where, it is said, Heracles was sent for water and was left behind by Jason and his comrades of the Argo, when they were sailing to Aea in Colchis for the fleece; their purpose was to draw water from there and then to put out to sea. This is the reason why that place has been called Aphetae. Here Xerxes' men made their anchorage. 7.194. Fifteen of those ships had put to sea a long time after all the rest, and it chanced that they sighted the Greek ships off Artemisium. Supposing these to be their own fleet, the barbarians proceeded into the midst of their enemies. Their captain was the viceroy from Cyme in Aeolia, Sandoces son of Thamasius. This man, who was one of the king's judges, had once before been taken and crucified by Darius because he had given unjust judgment for a bribe. ,When Sandoces had been hung on the cross, Darius found on consideration that his good services to the royal house outweighed his offenses. The king then perceived that he had acted with more haste than wisdom and set Sandoces free. ,In this way he escaped from being put to death by Darius. Now that he was taken into the midst of the Greeks, however, he was not to escape a second time, for when the Greeks saw the Persians bearing down on them, they perceived their mistake and putting to sea, easily took them captive. 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. 7.201. King Xerxes lay encamped in Trachis in Malis and the Hellenes in the pass. This place is called Thermopylae by most of the Hellenes, but by the natives and their neighbors Pylae. Each lay encamped in these places. Xerxes was master of everything to the north from Trachis, and the Hellenes of all that lay toward the south on the mainland. 7.202. The Hellenes who awaited the Persians in that place were these: three hundred Spartan armed men; one thousand from Tegea and Mantinea, half from each place; one hundred and twenty from Orchomenus in Arcadia and one thousand from the rest of Arcadia; that many Arcadians, four hundred from Corinth, two hundred from Phlius, and eighty Mycenaeans. These were the Peloponnesians present; from Boeotia there were seven hundred Thespians and four hundred Thebans. 7.203. In addition, the Opuntian Locrians in full force and one thousand Phocians came at the summons. The Hellenes had called upon them through messengers who told them that this was only the advance guard, that the rest of the allies were expected any day now, and that the sea was being watched, with the Athenians and Aeginetans and all those enrolled in the fleet on guard. There was nothing for them to be afraid of. ,The invader of Hellas was not a god but a human being, and there was not, and never would be, any mortal on whom some amount of evil was not bestowed at birth, with the greatest men receiving the largest share. The one marching against them was certain to fall from pride, since he was a mortal. When they heard this, the Locrians and Phocians marched to Trachis to help. 7.204. Each city had its own general, but the one most admired and the leader of the whole army was a Lacedaemonian, Leonidas, son of Anaxandrides, son of Leon, son of Eurycratides, son of Anaxandrus, son of Eurycrates, son of Polydorus, son of Alcamenes, son of Teleclus, son of Archelaus, son of Hegesilaus, son of Doryssus, son of Leobotes, son of Echestratus, son of Agis, son of Eurysthenes, son of Aristodemus, son of Aristomachus, son of Cleodaeus, son of Hyllus, son of Heracles. Leonidas had gained the kingship at Sparta unexpectedly. 7.206. The Spartans sent the men with Leonidas on ahead so that the rest of the allies would see them and march, instead of medizing like the others if they learned that the Spartans were delaying. At present the dateCarneia /date was in their way, but once they had completed the festival, they intended to leave a garrison at Sparta and march out in full force with all speed. ,The rest of the allies planned to do likewise, for the dateOlympiad /date coincided with these events. They accordingly sent their advance guard, not expecting the war at Thermopylae to be decided so quickly. 7.208. While they debated in this way, Xerxes sent a mounted scout to see how many there were and what they were doing. While he was still in Thessaly, he had heard that a small army was gathered there and that its leaders were Lacedaemonians, including Leonidas, who was of the Heracleid clan. ,Riding up to the camp, the horseman watched and spied out the place. He could, however, not see the whole camp, for it was impossible to see those posted inside the wall which they had rebuilt and were guarding. He did take note of those outside, whose arms lay in front of the wall, and it chanced that at that time the Lacedaemonians were posted there. ,He saw some of the men exercising naked and others combing their hair. He marvelled at the sight and took note of their numbers. When he had observed it all carefully, he rode back in leisure, since no one pursued him or paid him any attention at all. So he returned and told Xerxes all that he had seen. 7.209. When Xerxes heard that, he could not comprehend the fact that the Lacedaemonians were actually, to the best of their ability, preparing to kill or be killed. What they did appeared laughable to him, so he sent for Demaratus the son of Ariston, who was in his camp. ,When this man arrived, he asked him about each of these matters, wanting to understand what it was that the Lacedaemonians were doing. Demaratus said, “You have already heard about these men from me, when we were setting out for Hellas, but when you heard, you mocked me, although I told you how I expected things to turn out. It is my greatest aim, O King, to be truthful in your presence. ,So hear me now. These men have come to fight us for the pass, and it for this that they are preparing. This is their custom: when they are about to risk their lives, they arrange their hair. ,Rest assured that if you overcome these men and those remaining behind at Sparta, there is no one else on earth who will raise his hands to withstand you, my King. You are now attacking the fairest kingdom in Hellas and men who are the very best.” ,What he said seemed completely incredible to Xerxes, so he then asked how they, who were so few in number, would fight against his army. Demaratus answered, “My King, take me for a liar if this does not turn out as I say.” So he spoke, but he did not persuade Xerxes. 7.210. He let four days go by, expecting them to run away at any minute. They did not leave, and it seemed to him that they stayed out of folly and lack of due respect. On the fifth day he became angry and sent the Medes and Cissians against them, bidding them take them prisoner and bring them into his presence. ,The Medes bore down upon the Hellenes and attacked. Many fell, but others attacked in turn, and they made it clear to everyone, especially to the king himself, that among so many people there were few real men. The battle lasted all day. 7.211. When the Medes had been roughly handled, they retired, and the Persians whom the king called Immortals, led by Hydarnes, attacked in turn. It was thought that they would easily accomplish the task. ,When they joined battle with the Hellenes, they fared neither better nor worse than the Median army, since they used shorter spears than the Hellenes and could not use their numbers fighting in a narrow space. ,The Lacedaemonians fought memorably, showing themselves skilled fighters amidst unskilled on many occasions, as when they would turn their backs and feign flight. The barbarians would see them fleeing and give chase with shouting and noise, but when the Lacedaemonians were overtaken, they would turn to face the barbarians and overthrow innumerable Persians. A few of the Spartans themselves were also slain. When the Persians could gain no inch of the pass, attacking by companies and in every other fashion, they withdrew. 7.212. It is said that during these assaults in the battle the king, as he watched, jumped up three times from the throne in fear for his army. This, then, is how the fighting progressed, and on the next day the barbarians fought no better. They joined battle supposing that their enemies, being so few, were now disabled by wounds and could no longer resist. ,The Hellenes, however, stood ordered in ranks by nation, and each of them fought in turn, except the Phocians, who were posted on the mountain to guard the path. When the Persians found nothing different from what they saw the day before, they withdrew. 7.213. The king was at a loss as to how to deal with the present difficulty. Epialtes son of Eurydemus, a Malian, thinking he would get a great reward from the king, came to speak with him and told him of the path leading over the mountain to Thermopylae. In so doing he caused the destruction of the Hellenes remaining there. ,Later he fled into Thessaly in fear of the Lacedaemonians, and while he was in exile, a price was put on his head by the Pylagori when the Amphictyons assembled at Pylae. Still later he returned from exile to Anticyra and was killed by Athenades, a Trachinian. ,Athenades slew Epialtes for a different reason, which I will tell later in my history, but he was given no less honor by the Lacedaemonians. It was in this way, then, that Epialtes was later killed. 7.214. There is another story told, namely that Onetes son of Phanagoras, a Carystian, and Corydallus of Anticyra are the ones who gave the king this information and guided the Persians around the mountain, but I find it totally incredible. ,One must judge by the fact that the Pylagori set a price not on Onetes and Corydallus but on Epialtes the Trachinian, and I suppose they had exact knowledge; furthermore, we know that Epialtes was banished on this charge. ,Onetes might have known the path, although he was not a Malian, if he had often come to that country, but Epialtes was the one who guided them along the path around the mountain. It is he whom I put on record as guilty. 7.215. Xerxes was pleased by what Epialtes promised to accomplish. He immediately became overjoyed and sent out Hydarnes and the men under Hydarnes command, who set forth from the camp at about lamp-lighting time. This path had been discovered by the native Malians, who used it to guide the Thessalians into Phocis when the Phocians had fenced off the pass with a wall and were sheltered from the war. So long ago the Malians had discovered that the pass was in no way a good thing. 7.216. The course of the path is as follows: it begins at the river Asopus as it flows through the ravine, and this mountain and the path have the same name, Anopaea. This Anopaea stretches along the ridge of the mountain and ends at Alpenus, the Locrian city nearest to Malis, near the rock called Blackbuttock and the seats of the Cercopes, where it is narrowest. 7.217. This, then, was the nature of the pass. The Persians crossed the Asopus and travelled all night along this path, with the Oetaean mountains on their right and the Trachinian on their left. At dawn they came to the summit of the pass. ,In this part of the mountain one thousand armed men of the Phocians were on watch, as I have already shown, defending their own country and guarding the path. The lower pass was held by those I have mentioned, but the Phocians had voluntarily promised Leonidas to guard the path over the mountain. 7.218. The Phocians learned in the following way that the Persians had climbed up: they had ascended without the Phocians' notice because the mountain was entirely covered with oak trees. Although there was no wind, a great noise arose like leaves being trodden underfoot. The Phocians jumped up and began to put on their weapons, and in a moment the barbarians were there. ,When they saw the men arming themselves, they were amazed, for they had supposed that no opposition would appear, but they had now met with an army. Hydarnes feared that the Phocians might be Lacedaemonians and asked Epialtes what country the army was from. When he had established what he wanted to know with certainty, he arrayed the Persians for battle. ,The Phocians, assailed by thick showers of arrows and supposing that the Persians had set out against them from the start, fled to the top of the mountain and prepared to meet their destruction. This is what they intended, but the Persians with Epialtes and Hydarnes paid no attention to the Phocians and went down the mountain as fast as possible. 7.219. The seer Megistias, examining the sacrifices, first told the Hellenes at Thermopylae that death was coming to them with the dawn. Then deserters came who announced the circuit made by the Persians. These gave their signals while it was still night; a third report came from the watchers running down from the heights at dawn. ,The Hellenes then took counsel, but their opinions were divided. Some advised not to leave their post, but others spoke against them. They eventually parted, some departing and dispersing each to their own cities, others preparing to remain there with Leonidas. 7.220. It is said that Leonidas himself sent them away because he was concerned that they would be killed, but felt it not fitting for himself and the Spartans to desert that post which they had come to defend at the beginning. ,I, however, tend to believe that when Leonidas perceived that the allies were dispirited and unwilling to run all risks with him, he told then to depart. For himself, however, it was not good to leave; if he remained, he would leave a name of great fame, and the prosperity of Sparta would not be blotted out. ,When the Spartans asked the oracle about this war when it broke out, the Pythia had foretold that either Lacedaemon would be destroyed by the barbarians or their king would be killed. She gave them this answer in hexameter verses running as follows: , quote type="oracle" l met="dact"For you, inhabitants of wide-wayed Sparta, /l lEither your great and glorious city must be wasted by Persian men, /l lOr if not that, then the bound of Lacedaemon must mourn a dead king, from Heracles' line. /l lThe might of bulls or lions will not restrain him with opposing strength; for he has the might of Zeus. /l lI declare that he will not be restrained until he utterly tears apart one of these. /l /quote Considering this and wishing to win distinction for the Spartans alone, he sent away the allies rather than have them leave in disorder because of a difference of opinion. 7.221. Not the least proof I have of this is the fact that Leonidas publicly dismissed the seer who attended the expedition, for fear that he might die with them. This was Megistias the Acarian, said to be descended from Melampus, the one who told from the sacrifices what was going to happen to them. He was dismissed but did not leave; instead he sent away his only son who was also with the army. 7.222. Those allies who were dismissed went off in obedience to Leonidas, only the Thespians and Thebans remaining with the Lacedaemonians. The Thebans remained against their will and desire, for Leonidas kept them as hostages. The Thespians very gladly remained, saying they would not abandon Leonidas and those with him by leaving; instead they would stay and die with them. Their general was Demophilus son of Diadromes. 7.223. Xerxes made libations at sunrise and waiting till about mid-morning, made his assault. Epialtes had advised this, for the descent from the mountain is more direct, and the way is much shorter than the circuit and ascent. ,Xerxes and his barbarians attacked, but Leonidas and his Hellenes, knowing they were going to their deaths, advanced now much farther than before into the wider part of the pass. In all the previous days they had sallied out into the narrow way and fought there, guarding the defensive wall. ,Now, however, they joined battle outside the narrows and many of the barbarians fell, for the leaders of the companies beat everyone with whips from behind, urging them ever forward. Many of them were pushed into the sea and drowned; far more were trampled alive by each other, with no regard for who perished. ,Since the Hellenes knew that they must die at the hands of those who had come around the mountain, they displayed the greatest strength they had against the barbarians, fighting recklessly and desperately. 7.226. This then is how the Lacedaemonians and Thespians conducted themselves, but the Spartan Dieneces is said to have exhibited the greatest courage of all. They say that he made the following speech before they joined battle with the Medes: he had learned from a Trachinian that there were so many of the barbarians that when they shot their missiles, the sun was hidden by the multitude of their arrows. ,He was not at all disturbed by this and made light of the multitude of the Medes, saying that their Trachinian foreigner brought them good news. If the Medes hid the sun, they could fight them in the shade instead of in the sun. This saying and others like it, they claim, Dieneces the Lacedaemonian left behind as a memorial. 7.227. Next after him two Lacedaemonian brothers, Alpheus and Maron, sons of Orsiphantus, are said to have been most courageous. The Thespian who gained most renown was one whose name was Dithyrambus son of Harmatides. 7.228. There is an inscription written over these men, who were buried where they fell, and over those who died before the others went away, dismissed by Leonidas. It reads as follows: quote type="inscription" l met="dact"Here four thousand from the Peloponnese once fought three million. /l /quote ,That inscription is for them all, but the Spartans have their own: quote type="inscription" l met="dact"Foreigner, go tell the Spartans that we lie here obedient to their commands. /l /quote ,That one is to the Lacedaemonians, this one to the seer: quote type="inscription" l met="dact"This is a monument to the renowned Megistias, /l lSlain by the Medes who crossed the Spercheius river. /l lThe seer knew well his coming doom, /l lBut endured not to abandon the leaders of Sparta. /l /quote ,Except for the seer's inscription, the Amphictyons are the ones who honored them by erecting inscriptions and pillars. That of the seer Megistias was inscribed by Simonides son of Leoprepes because of his tie of guest-friendship with the man. 7.230. Some say that Aristodemus came home safely to Sparta in this way and by this excuse. Others say that he had been sent out of the camp as a messenger and could have gotten back in time for the battle but chose not to, staying behind on the road and so surviving, while his fellow-messenger arrived at the battle and was killed. 7.233. The Thebans, whose general was Leontiades, fought against the king's army as long as they were with the Hellenes and under compulsion. When, however, they saw the Persian side prevailing and the Hellenes with Leonidas hurrying toward the hill, they split off and approached the barbarians, holding out their hands. With the most truthful words ever spoken, they explained that they were Medizers, had been among the first to give earth and water to the king, had come to Thermopylae under constraint, and were guiltless of the harm done to the king. ,By this plea they saved their lives, and the Thessalians bore witness to their words. They were not, however, completely lucky. When the barbarians took hold of them as they approached, they killed some of them even as they drew near. Most of them were branded by Xerxes command with the kings marks, starting with the general Leontiades. His son Eurymachus long afterwards was murdered by the Plataeans when, as general of four hundred Thebans, he seized the town of Plataea. 7.237. “Achaemenes,” Xerxes answered, “I think that you speak well, and I will do as you counsel. Despite the fact that your advice is better than his, Demaratus does say what he supposes to be most serviceable to me, ,for assuredly I will never believe that he is no friend to my cause. I believe this of him because of all that he has already said and by what is the truth, namely, that if one citizen prospers, another citizen is jealous of him and shows his enmity by silence, and no one, (except if he has attained the height of excellence; and such are seldom seen) if his own townsman asks for counsel, will give him what he thinks to be the best advice. ,If one stranger prospers, however, another stranger is beyond all men his well-wisher and will, if he is asked, impart to him the best counsel he has. It is for this reason that I bid you all to refrain from maligning Demaratus, seeing that he is a stranger and a friend.” 7.238. Having spoken in this way, Xerxes passed over the place where the dead lay and hearing that Leonidas had been king and general of the Lacedaemonians, he gave orders to cut off his head and impale it. ,It is plain to me by this piece of evidence among many others, that while Leonidas lived, king Xerxes was more incensed against him than against all others; otherwise he would never have dealt so outrageously with his dead body, for the Persians are beyond all men known in the habit of honoring valiant warriors. They, then, who received these orders did as I have said. 8.2. These are the forces which came to Artemisium for battle, and I have now shown how they individually furnished the whole sum. The number of ships mustered at Artemisium was two hundred and seventy-one, besides the fifty-oared barks. ,The Spartans, however, provided the admiral who had the chief command, Eurybiades, son of Euryclides, for the allies said that if the Laconian were not their leader, they would rather make an end of the fleet that was assembling than be led by the Athenians. 8.3. In the first days, before the sending to Sicily for alliance, there had been talk of entrusting the command at sea to the Athenians. However, when the allies resisted, the Athenians waived their claim, considering the safety of Hellas of prime importance and seeing that if they quarrelled over the leadership, Hellas must perish. In this they judged rightly, for civil strife is as much worse than united war as war is worse than peace. ,Knowing that, they gave ground and waived their claim, but only so long as they had great need of the others. This is clear, for when they had driven the Persian back and the battle was no longer for their territory but for his, they made a pretext of Pausanias' highhandedness and took the command away from the Lacedaemonians. All that, however, took place later. 8.5. This was the way in which Themistocles made the Greeks stay where they were: he gave Eurybiades for his share five talents of that money, as though he were making the present of his own money. When Eurybiades had been won over in this way, none of the rest was inclined to resist save Adimantus, son of Ocytus, the Corinthian admiral, who said that he would not remain but sail away from Artemisium; to him Themistocles, adding an oath, said: ,“No, you of all men will not desert us, for I will give you a greater gift than the king of the Medes would send you for deserting your allies.” With that he sent three talents of silver to Adimantus ship. ,These two, then, were won over by gifts, the Euboeans got what they wanted, and Themistocles himself was the gainer. No one knew that he had kept the rest of the money, and those who had received a part of it supposed that it had been sent for that purpose by the Athenians. 8.6. So the Greeks remained in Euboea and fought there; this came about as I will now reveal. Having arrived at Aphetae in the early part of the afternoon, the barbarians saw for themselves the few Greek ships that they had already heard were stationed off Artemisium, and they were eager to attack so that they might take them. ,They were not prepared to make a head-on attack since they feared that the Greeks would see them coming and turn to flee with night close upon them as they fled; it was their belief that the Greeks would save themselves by flight, and they did not want even so much as a firebearer to be saved. 8.11. But the Greeks, when the signal was given them, first drew the sterns of their ships together, their prows turned towards the foreigners; then at the second signal they put their hands to the work, despite the fact that they were hemmed in within a narrow space and were fighting face-to-face. ,There they took thirty of the foreigners ships as well as the brother of Gorgus king of Salamis, Philaon son of Chersis, a man of note in the fleet. The first Greek to take an enemy ship was an Athenian, Lycomedes, son of Aeschraeus, and he it was who received the prize for valor. ,They fought that sea-fight with doubtful issue, and nightfall ended the battle; the Greeks sailed back to Artemisium, and the barbarians to Aphetae, after faring far below their hopes in the fight. In that battle Antidorus of Lemnos, the only one of the Greeks siding with the Persian, deserted to the Greeks, and for that the Athenians gave him land in Salamis. 8.12. When darkness came on, the season being then midsummer, there was abundance of rain all through the night and violent thunderings from Pelion. The dead and the wrecks were driven towards Aphetae, where they were entangled with the ships' prows and jumbled the blades of the oars. ,The ships crews who were there were dismayed by the noise of this, and considering their present bad state, expected utter destruction; for before they had recovered from the shipwreck and the storm off Pelion, they next endured a stubborn sea-fight, and after the sea-fight, rushing rain and mighty torrents pouring seaward and violent thunderings. 8.13. This is how the night dealt with them. To those who were appointed to sail round Euboea, however, that same night was still more cruel since it caught them on the open sea. Their end was a terrible one, for when the storm and the rain came on them in their course off the Hollows of Euboea, they were driven by the wind in an unknown direction and were driven onto the rocks. All this was done by the god so that the Persian power might be more equally matched with the Greek, and not much greater than it. 8.14. These men, then, perished at the Hollows of Euboea. As for the barbarians at Aphetae, when to their great comfort the day dawned, they kept their ships unmoved, being in their evil plight well content to do nothing for the moment. Now fifty-three Attic ships came to aid the Greeks, ,who were encouraged both by the ships coming and by the news that the barbarians sailing round Euboea had all perished in the recent storm. They waited then for the same hour as before, and fell upon certain Cilician ships when they put to sea. After destroying these when night fell, they sailed back to Artemisium. 8.15. On the third day, however, the barbarian admirals, finding it hard to bear that so few ships should do them hurt and fearing Xerxes' anger, waited no longer for the Greeks to begin the fight, but gave the word and put out to sea about midday. So it came to pass that these sea-battles were fought on the same days as the land-battles at Thermopylae; ,the seamen's whole endeavor was to hold the Euripus while Leonidas' men strove to guard the passage; the Greeks were ordered to give the barbarian no entry into Hellas, and the Persians to destroy the Greek host and win the strait. 8.17. In that sea-fight of all Xerxes' fighters the Egyptians conducted themselves with the greatest valor; besides other great feats of arms which they achieved, they took five Greek ships together with their crews. As regards the Greeks, it was the Athenians who bore themselves best on that day, and of the Athenians Clinias son of Alcibiades. He brought to the war two hundred men and a ship of his own, all at his own expense. 8.20. Now the Euboeans had neglected the oracle of Bacis, believing it to be empty of meaning, and neither by carrying away nor by bringing in anything had they shown that they feared an enemy's coming. In so doing they were the cause of their own destruction, ,for Bacis' oracle concerning this matter runs as follows quote type="oracle" l met="dact"When a strange-tongued man casts a yoke of papyrus on the waves, /l lThen take care to keep bleating goats far from the coasts of Euboea /l /quote To these verses the Euboeans gave no heed; but in the evils then present and soon to come they suffered the greatest calamity. 8.22. Themistocles, however, picked out the seaworthiest Athenian ships and made his way to the places where drinking water could be found. Here he engraved on the rocks words which the Ionians read on the next day when they came to Artemisium. This was what the writing said: “Men of Ionia, you do wrongly to fight against the land of your fathers and bring slavery upon Hellas. ,It would best for you to join yourselves to us, but if that should be impossible for you, then at least now withdraw from the war, and entreat the Carians to do the same as you. If neither of these things may be and you are fast bound by such constraint that you cannot rebel, yet we ask you not to use your full strength in the day of battle. Remember that you are our sons and that our quarrel with the barbarian was of your making in the beginning.” ,To my thinking Themistocles wrote this with a double intent, namely that if the king knew nothing of the writing, it might induce the Ionians to change sides and join with the Greeks, while if the writing were maliciously reported to Xerxes, he might thereby be led to mistrust the Ionians and keep them out of the sea-fights. 8.25. After this proclamation, there was nothing so hard to get as a boat, so many were they who wanted to see this. They crossed over and went about viewing the dead. All of them supposed that the fallen Greeks were all Lacedaemonians and Thespians, though helots were also there for them to see. ,For all that, however, those who crossed over were not deceived by what Xerxes had done with his own dead, for the thing was truly ridiculous; of the Persians a thousand lay dead before their eyes, but the Greeks lay all together assembled in one place, to the number of four thousand. ,All that day they spent in observation, and on the next the shipmen returned to their fleet at Histiaea while Xerxes' army set forth on its march. 8.33. Marching this way down the river Cephisus, they ravaged everything that lay in their way, burning the towns of Drymus, Charadra, Erochus, Tethronium, Amphicaea, Neon, Pediea, Tritea, Elatea, Hyampolis, Parapotamii, and Abae, where there was a richly endowed temple of Apollo, provided with wealth of treasure and offerings. There was also then as now a place of divination at this place. This temple, too, they plundered and burnt, and they pursued and caught some of the Phocians near the mountains. Certain women too perished because of the multitude of their violators. 8.35. So this part of the barbarian army marched as I have said, and others set forth with guides for the temple at Delphi, keeping Parnassus on their right. These, too, laid waste to every part of Phocis which they occupied, burning the towns of the Panopeans and Daulii and Aeolidae. ,The purpose of their parting from the rest of the army and marching this way was that they might plunder the temple at Delphi and lay its wealth before Xerxes, who (as I have been told) had better knowledge of the most notable possessions in the temple than of what he had left in his own palace, chiefly the offerings of Croesus son of Alyattes; so many had always spoken of them. 8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.37. Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. 8.38. All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. 8.39. These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. 8.53. In time a way out of their difficulties was revealed to the barbarians, since according to the oracle all the mainland of Attica had to become subject to the Persians. In front of the acropolis, and behind the gates and the ascent, was a place where no one was on guard, since no one thought any man could go up that way. Here some men climbed up, near the sacred precinct of Cecrops' daughter Aglaurus, although the place was a sheer cliff. ,When the Athenians saw that they had ascended to the acropolis, some threw themselves off the wall and were killed, and others fled into the chamber. The Persians who had come up first turned to the gates, opened them, and murdered the suppliants. When they had levelled everything, they plundered the sacred precinct and set fire to the entire acropolis. 8.54. So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. 8.57. When Themistocles returned to his ship, Mnesiphilus, an Athenian, asked him what had been decided. Learning from him that they had resolved to sail to the Isthmus and fight for the Peloponnese, he said, ,“If they depart from Salamis, you will no longer be fighting for one country. Each will make his way to his own city, and neither Eurybiades nor any other man will be able to keep them from disbanding the army. Hellas will be destroyed by bad planning. If there is any way at all that you could persuade Eurybiades to change his decision and remain here, go try to undo this resolution.” 8.60. He answered the Corinthian mildly and said to Eurybiades nothing of what he had said before, how if they put out from Salamis they would flee different ways, for it would be unbecoming for him to accuse the allies in their presence. Instead he relied on a different argument and said, ,“It is in your hands to save Hellas, if you will obey me and remain here to fight, and not obey the words of these others and move your ships back to the Isthmus. Compare each plan after you have heard. If you join battle at the Isthmus, you will fight in the open sea where it is least to our advantage, since our ships are heavier and fewer in number. You will also lose Salamis and Megara and Aegina, even if we succeed in all else. Their land army will accompany their fleet, and so you will lead them to the Peloponnese and risk all Hellas. ,But if you do what I say, you will find it useful in these ways: first, by engaging many ships with our few in the strait, we shall win a great victory, if the war turns out reasonably, for it is to our advantage to fight in a strait and to their advantage to fight in a wide area. Second, Salamis will survive, where we have carried our children and women to safety. It also has in it something you are very fond of: by remaining here you will be fighting for the Peloponnese just as much as at the Isthmus, and you will not lead them to the Peloponnese, if you exercise good judgment. ,If what I expect happens and we win the victory with our ships, you will not have the barbarians upon you at the Isthmus. They will advance no further than Attica and depart in no order, and we shall gain an advantage by the survival of Megara, Aegina, and Salamis, where it is prophesied that we will prevail against our enemies. Men usually succeed when they have reasonable plans. If their plans are unreasonable, the god does not wish to assent to human intentions.” 8.62. Next he turned his argument to Eurybiades, saying more vehemently than before, “If you remain here, you will be an noble man. If not, you will ruin Hellas. All our strength for war is in our ships, so listen to me. ,If you do not do this, we will immediately gather up our households and travel to Siris in Italy, which has been ours since ancient times, and the prophecies say we must found a colony there. You will remember these words when you are without such allies.” 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact"When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l lAfter sacking shiny Athens in mad hope, /l lDivine Justice will extinguish mighty Greed the son of Insolence /l lLusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact"Bronze will come together with bronze, and Ares /l lWill redden the sea with blood. To Hellas the day of freedom /l lFar-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.96. When the battle was broken off, the Hellenes towed to Salamis as many of the wrecks as were still there and kept ready for another battle, supposing that the king could still make use of his surviving ships. ,A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact"The Colian women will cook with oars. /l lBut this was to happen after the king had marched away. /l /quote 8.109. When Themistocles perceived that he could not persuade the greater part of them to sail to the Hellespont, he turned to the Athenians (for they were the angriest at the Persians' escape, and they were minded to sail to the Hellespont even by themselves, if the rest would not) and addressed them as follows: ,“This I have often seen with my eyes and heard yet more often, namely that beaten men, when they be driven to bay, will rally and retrieve their former mishap. Therefore I say to you,—as it is to a fortunate chance that we owe ourselves and Hellas, and have driven away so mighty a band of enemies—let us not pursue men who flee, ,for it is not we who have won this victory, but the gods and the heroes, who deemed Asia and Europe too great a realm for one man to rule, and that a wicked man and an impious one who dealt alike with temples and bones, burning and overthrowing the images of the gods,—yes, and one who scourged the sea and threw fetters into it. ,But as it is well with us for the moment, let us abide now in Hellas and take thought for ourselves and our households. Let us build our houses again and be diligent in sowing, when we have driven the foreigner completely away. Then when the next spring comes, let us set sail for the Hellespont and Ionia.” ,This he said with intent to have something to his credit with the Persian, so that he might have a place of refuge if ever (as might chance) he should suffer anything at the hands of the Athenians—and just that did in fact happen. 8.121. As for the Greeks, not being able to take Andros, they went to Carystus. When they had laid it waste, they returned to Salamis. First of all they set apart for the gods, among other first-fruits, three Phoenician triremes, one to be dedicated at the Isthmus, where it was till my lifetime, the second at Sunium, and the third for Ajax at Salamis where they were. ,After that, they divided the spoils and sent the first-fruits of it to Delphi; of this was made a man's image twelve cubits high, holding in his hand the figurehead of a ship. This stood in the same place as the golden statue of Alexander the Macedonian. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. 8.135. But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. 8.141. These were the words of Alexander. The Lacedaemonians, however, had heard that Alexander had come to Athens to bring the Athenians to an agreement with the barbarian. Remembering the oracles, how that they themselves with the rest of the Dorians must be driven out of the Peloponnese by the Medes and the Athenians, they were greatly afraid that the Athenians should agree with the Persian, and they straightway resolved that they would send envoys. ,Moreover, it so fell out for both that they made their entry at one and the same time, for the Athenians delayed and waited for them, being certain that the Lacedaemonians were going to hear that the messenger had come from the Persians for an agreement. They had heard that the Lacedaemonians would send their envoys with all speed. Therefore it was of set purpose that they did this in order that they might make their will known to the Lacedaemonians. 8.143. But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.” 9.1. When Alexander returned and told him what he had heard from the Athenians, Mardonius set forth from Thessaly and led his army with all zeal against Athens; he also took with him all the people to whose countries he came along the way. The rulers of Thessaly did not repent of what they had already done and were readier than before to further his march. Thorax of Larissa, who had given Xerxes safe-conduct in his flight, now, without any attempt of concealment, opened a passage for Mardonius into Hellas. 9.33. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35. The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories. 9.43. Now for this prophecy, which Mardonius said was spoken of the Persians, I know it to have been made concerning not them but the Illyrians and the army of the Enchelees. There is, however, a prophecy made by Bacis concerning this battle: , quote type="oracle" l met="dact"By Thermodon's stream and the grass-grown banks of Asopus, /l lWill be a gathering of Greeks for fight and the ring of the barbarian's war-cry; /l lMany a Median archer, by death untimely overtaken will fall /l lThere in the battle when the day of his doom is upon him. /l /quote I know that these verses and others very similar to them from Musaeus referred to the Persians. As for the river Thermodon, it flows between Tanagra and Glisas. 9.93. There is at Apollonia a certain flock sacred to the Sun, which in the daytime is pastured beside the river Chon, which flows from the mountain called Lacmon through the lands of Apollonia and empties into the sea by the harbor of Oricum. By night, those townsmen who are most notable for wealth or lineage are chosen to watch it, each man serving for a year, for the people of Apollonia set great store by this flock, being so taught by a certain oracle. It is kept in a cave far distant from the town. ,Now at the time of which I speak, Evenius was the chosen watchman. But one night he fell asleep, and wolves, coming past his guard into the cave, killed about sixty of the flock. When Evenius was aware of it, he held his peace and told no man, intending to restore what was lost by buying others. ,This matter was not, however, hidden from the people of Apollonia, and when it came to their knowledge they brought him to judgment and condemned him to lose his eyesight for sleeping at his watch. So they blinded Evenius, but from the day of their so doing their flocks bore no offspring, nor did their land yield fruit as before. ,Furthermore, a declaration was given to them at Dodona and Delphi, when they inquired of the prophets what might be the cause of their present ill: the gods told them by their prophets that they had done unjustly in blinding Evenius, the guardian of the sacred flock, “for we ourselves” (they said) “sent those wolves, and we will not cease from avenging him until you make him such restitution for what you did as he himself chooses and approves; when that is fully done, we ourselves will give Evenius such a gift as will make many men consider him happy.” 9.94. This was the oracle given to the people of Apollonia. They kept it secret and charged certain of their townsmen to carry the business through; they acted as I will now show. Coming and sitting down by Evenius at the place where he sat, they spoke of other matters, till at last they fell to commiserating his misfortune. Guiding the conversation in this way, they asked him what compensation he would choose, if the people of Apollonia should promise to requite him for what they had done. ,He, knowing nothing of the oracle, said he would choose for a gift the lands of certain named townsmen whom he thought to have the two fairest estates in Apollonia, and a house besides which he knew to be the fairest in the town; let him (he said) have possession of these, and he would lay aside his anger, and be satisfied with that by way of restitution. ,So he said this, and those who were sitting beside him said in reply: “Evenius, the people of Apollonia hereby make you that restitution for the loss of your sight, obeying the oracle given to them.” At that he was very angry, for he learned through this the whole story and saw that they had cheated him. They did, however, buy from the possessors and give him what he had chosen, and from that day he had a natural gift of divination, through which he won fame. 9.100. The Greeks, having made all their preparations advanced their line against the barbarians. As they went, a rumor spread through the army, and a herald's wand was seen lying by the water-line. The rumor that ran was to the effect that the Greeks were victors over Mardonius' army at a battle in Boeotia. ,Now there are many clear indications of the divine ordering of things, seeing that a message, which greatly heartened the army and made it ready to face danger, arrived amongst the Greeks the very day on which the Persians' disaster at Plataea and that other which was to befall them at Mykale took place. 9.101. Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also. ,It happened that the rumor of a victory won by the Greeks with Pausanias was true, for the defeat at Plataea happened while it was yet early in the day, and the defeat of Mykale in the afternoon. That the two fell on the same day of the same month was proven to the Greeks when they examined the matter not long afterwards. ,Now before this rumor came they had been faint-hearted, fearing less for themselves than for the Greeks with Pausanias, that Hellas should stumble over Mardonius. But when the report sped among them, they grew stronger and swifter in their onset. So Greeks and barbarians alike were eager for battle, seeing that the islands and the Hellespont were the prizes of victory. 9.109. As time went on, however, the truth came to light, and in such manner as I will show. Xerxes' wife, Amestris, wove and gave to him a great gaily-colored mantle, marvellous to see. Xerxes was pleased with it, and went to Artaynte wearing it. ,Being pleased with her too, he asked her what she wanted in return for her favors, for he would deny nothing at her asking. Thereupon—for she and all her house were doomed to evil—she said to Xerxes, “Will you give me whatever I ask of you?” He promised this, supposing that she would ask anything but that; when he had sworn, she asked boldly for his mantle. ,Xerxes tried to refuse her, for no reason except that he feared that Amestris might have clear proof of his doing what she already guessed. He accordingly offered her cities instead and gold in abundance and an army for none but herself to command. Armies are the most suitable of gifts in Persia. But as he could not move her, he gave her the mantle; and she, rejoicing greatly in the gift, went flaunting her finery. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. |
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