1. Hesiod, Works And Days, 108-188 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles (mythological hero) • Cult, for heroes • Nestor (mythological hero) • Odysseus (mythological hero) • cult, hero-cults • deification, heroes • goat, see also kid god or hero, becoming • hero cult • hero, heroism, Race of Heroes • heroes • heroes, • heroes, age of • heroes, as deities, as children of the gods • heroes, as deities, as class of deities • heroes, race of, in Hesiod, • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heroine • heroines, terminology for
Found in books: Eidinow and Kindt (2015) 153, 385, 401; Finkelberg (2019) 150; Graf and Johnston (2007) 114, 115; Jouanna (2018) 126, 127; Lloyd (1989) 8; Luck (2006) 229; Lyons (1997) 14; Marincola et al (2021) 47, 48, 49; Meister (2019) 5; Mikalson (2010) 23; Waldner et al (2016) 23, 79
108. ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.'109. χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων 110. ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111. οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112. ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113. νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114. γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115. τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116. θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117. τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118. αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119. ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120. ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121. αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122. τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123. ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124. οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125. ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126. πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127. δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128. ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129. χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130. ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131. ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132. ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133. παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134. ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135. ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136. ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137. ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138. Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139. οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140. αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141. τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142. δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143. Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144. χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145. ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146. ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147. ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148. ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149. ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150. ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151. χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152. καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153. βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154. νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155. εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156. αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157. αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158. Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159. ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160. ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161. καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162. τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163. ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164. τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165. ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166. ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167. τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168. Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169. Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169. ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169. τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169. τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169. τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173. τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174. μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175. ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176. νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177. παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178. φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179. ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180. Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181. εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182. οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183. οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184. οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185. αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186. μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187. σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188. γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν '. None | 108. There roam among mankind all kinds of ill,'109. Filling both land and sea, while every day 110. Plagues haunt them, which, unwanted, come at night 111. As well, in silence, for Zeus took away 112. Their voice – it is not possible to fight 113. The will of Zeus. I’ll sketch now skilfully, 114. If you should welcome it, another story: 115. Take it to heart. The selfsame ancestry 116. Embraced both men and gods, who, in their glory 117. High on Olympus first devised a race 118. of gold, existing under Cronus’ reign 119. When he ruled Heaven. There was not a trace 120. of woe among them since they felt no pain; 121. There was no dread old age but, always rude 122. of health, away from grief, they took delight 123. In plenty, while in death they seemed subdued 124. By sleep. Life-giving earth, of its own right, 125. Would bring forth plenteous fruit. In harmony 126. They lived, with countless flocks of sheep, at ease 127. With all the gods. But when this progeny 128. Was buried underneath the earth – yet these 129. Live on, land-spirits, holy, pure and blessed, 130. Who guard mankind from evil, watching out 131. For all the laws and heinous deeds, while dressed 132. In misty vapour, roaming all about 133. The land, bestowing wealth, this kingly right 134. Being theirs – a second race the Olympians made, 135. A silver one, far worse, unlike, in sight 136. And mind, the golden, for a young child stayed, 137. A large bairn, in his mother’s custody, 138. Just playing inside for a hundred years. 139. But when they all reached their maturity, 140. They lived a vapid life, replete with tears, 141. Through foolishness, unable to forbear 142. To brawl, spurning the gods, refusing, too, 143. To sacrifice (a law kept everywhere). 144. Then Zeus, since they would not give gods their due, 145. In rage hid them, as did the earth – all men 146. Have called the race Gods Subterranean, 147. Second yet honoured still. A third race then 148. Zeus fashioned out of bronze, quite different than 149. The second, with ash spears, both dread and stout; 150. They liked fell warfare and audacity; 151. They ate no corn, encased about 152. With iron, full invincibility 153. In hands, limbs, shoulders, and the arms they plied 154. Were bronze, their houses, too, their tools; they knew 155. of no black iron. Later, when they died 156. It was self-slaughter – they descended to 157. Chill Hades’ mouldy house, without a name. 158. Yes, black death took them off, although they’d been 159. Impetuous, and they the sun’s bright flame 160. Would see no more, nor would this race be seen 161. Themselves, screened by the earth. Cronus’ son then 162. Fashioned upon the lavish land one more, 163. The fourth, more just and brave – of righteous men, 164. Called demigods. It was the race before 165. Our own upon the boundless earth. Foul war 166. And dreadful battles vanquished some of these, 167. While some in Cadmus’ Thebes, while looking for 168. The flocks of Oedipus, found death. The sea 169. Took others as they crossed to Troy fight 170. For fair-tressed Helen. They were screened as well 171. In death. Lord Zeus arranged it that they might 172. Live far from others. Thus they came to dwell, 173. Carefree, among the blessed isles, content 174. And affluent, by the deep-swirling sea. 175. Sweet grain, blooming three times a year, was sent 176. To them by the earth, that gives vitality 177. To all mankind, and Cronus was their lord, 178. Far from the other gods, for Zeus, who reign 179. Over gods and men, had cut away the cord 180. That bound him. Though the lowest race, its gain 181. Were fame and glory. A fifth progeny 182. All-seeing Zeus produced, who populated 183. The fecund earth. I wish I could not be 184. Among them, but instead that I’d been fated 185. To be born later or be in my grave 186. Already: for it is of iron made. 187. Each day in misery they ever slave, 188. And even in the night they do not fade '. None |
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2. Hesiod, Theogony, 22-34, 746-754, 940-942, 947-955 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles (mythological hero) • Ares, as father of heroes • Cult, for heroes • Dionysos, and heroines • Herakles (god/mythological hero), visual depictions of • Hermes, as father of heroes • anti-hero, Dionysus • as father of heroes • deification, heroes • deification, heroes, individuals • gods, as distinct from heroes • hero • hero cult • hero/heroism • heroes • heroes, Zeus and • heroes, race of, in Hesiod, • heroines, and Dionysos • heroines, names of • heroines, passivity of • heroines, rescue of • names, of heroines • passivity, of heroines • rescue, of heroines
Found in books: Eidinow and Kindt (2015) 56, 160; Lipka (2021) 50, 114; Lyons (1997) 82, 93, 120; Maciver (2012) 34, 35; Marincola et al (2021) 49; Meister (2019) 5; Waldner et al (2016) 21, 22, 24, 26
22. αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν,'23. ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο. 24. τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον, 25. Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο· 26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. 29. ὣς ἔφασαν κοῦραι μεγάλου Διὸς ἀρτιέπειαι· 30. καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 31. δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32. θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. 33. καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, 34. σφᾶς δʼ αὐτὰς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδειν.
746. τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺν 747. ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν 748. ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749. ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750. χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751. ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752. ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753. γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754. μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
947. χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948. κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949. τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. 950. ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951. ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952. παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953. αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954. ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955. ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. '. None | 22. Black Night and each sacred divinity'23. That lives forever. Hesiod was taught 24. By them to sing adeptly as he brought 25. His sheep to pasture underneath the gaze 26. of Helicon, and in those early day 27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity, 29. Mere wretched bellies, we know how to tell 30. False things that yet seem true, but we know well 31. How to speak truth at will.” Thus fluidly 32. Spoke Zeus’s daughters. Then they gave to me 33. A sturdy laurel shoot, plucked from the ground, 34. A wondrous thing, and breathed a sacred sound
746. They now engaged. Now Zeus held back his might 747. No longer, but at once he was aflame 748. With fury; from Olympus then he came, 749. Showing his strength and hurling lightning 750. Continually; his bolts went rocketing 751. Nonstop from his strong hand and, whirling, flashed 752. An awesome flame. The nurturing earth then crashed 753. And burned, the mighty forest crackling 754. Fortissimo, the whole earth smouldering,
940. The hardest of all things, which men subdue 941. With fire in mountain-glens and with the glow 942. Causes the sacred earth to melt: just so
947. For they are sent by the gods and are to all 948. A boon; the others, though, fitfully fall 949. Upon the sea, and there some overthrow 950. Sailors and ships as fearfully they blow 951. In every season, making powerle 952. The sailors. Others haunt the limitle 953. And blooming earth, where recklessly they spoil 954. The splendid crops that mortals sweat and toil 955. To cultivate, and cruel agitation '. None |
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3. Homer, Iliad, 1.1, 1.3-1.5, 1.71-1.72, 1.106, 1.197-1.201, 1.216-1.218, 2.5-2.34, 2.59, 2.188-2.197, 2.203-2.206, 2.484-2.492, 2.494-2.510, 2.546-2.551, 2.559-2.590, 2.604, 2.619, 2.653-2.670, 2.676-2.679, 2.682, 2.695-2.702, 2.734-2.737, 2.821, 3.156-3.158, 5.170-5.171, 5.302-5.304, 5.311-5.344, 5.370, 5.407-5.409, 5.432-5.442, 5.449, 5.859, 6.132-6.137, 6.146-6.149, 6.208-6.210, 6.300, 6.358, 7.37-7.53, 7.452-7.453, 9.410-9.416, 9.443, 9.447-9.457, 9.478, 9.502-9.514, 9.557-9.564, 9.575-9.592, 11.430, 11.444, 11.469-11.471, 12.14-12.16, 12.322-12.328, 12.447-12.449, 13.234, 14.153-14.255, 14.260-14.353, 16.433, 16.440-16.457, 16.707-16.709, 18.115-18.119, 18.168, 18.398, 18.485-18.489, 18.570, 18.590-18.592, 19.104, 21.211-21.226, 21.277-21.278, 21.284-21.304, 21.584, 22.126-22.127, 22.166, 22.209-22.213, 22.358-22.360, 23.71-23.72, 23.74-23.76, 23.103-23.104, 24.128-24.132, 24.602-24.606, 24.609 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles (mythological hero) • Adrastos, hero cult • Aeneas, Homeric hero • Agamemnon (hero) • Aiatos, father of hero Thessalos • Amphictyon (mythological hero) • Antigone (Sophocles), political heroes in • Boiotos, eponym hero • Comparisons, with heroes and gods • Creon, as a political hero • Cult, for heroes • Dionysos, and heroines • Divinities (Greek and Roman), Aristomachos (hero-physician) • Glaukos, mythical hero • Heracles/Hercules (hero) • Herakles (god/mythological hero) • Herakles (god/mythological hero), kraterophron (cult epithet) • Hero • Heroes and heroines, of Elaeus • Heroes at Phigaleia • Heros of Temesa • Musaeus, Hero and Leander • Nestor (mythological hero) • Nostoi traditions, cults, cities, hero-cults • Odysseus (hero) • Odysseus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Paris (hero) • Paris (hero), Parnassos, peoples in • Perseus, as Greek hero • Perseus, hero • Perseus, hero, turning Argive in song • Philippides (mythological hero) • Protesilaus, hero of Elaeus • Samos, eponymous hero • Sarpedon, mythical hero • Telemachus (hero) • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Theseus (hero) • action, taken by heroines • antagonism, between goddesses and heroines • antagonism, between gods and heroes • as father of heroes • childbearing, and heroines • choice, by heroines • cult, and heroines • cult, hero-cults • deification, heroes • deification, heroes, individuals • epic hero, kouroi and • goat, see also kid god or hero, becoming • goddesses, as sisters of heroines • gods, as antagonists of heroes • gods, as antagonists of heroes and heroines • gods, as distinct from heroes • hero • hero cult • hero, • hero, Homeric • hero, heroism • hero, heroism, Race of Heroes • hero, heroism, hero-cult • hero-cult • hero/heroism • heroes • heroes, Zeus and • heroes, and heroines • heroes, political • heroes/heroines, hero-cults • heroine • heroines, actions of • heroines, and Dionysos • heroines, and choice • heroines, and cult • heroines, and lamentation • heroines, and suffering • heroines, andchildbearing • heroines, as paradigms • heroines, as relatives of heroes • heroines, as sisters of goddesses • heroines, choice by • heroines, definition of • heroines, eponymous • heroines, kleos of • heroines, names of • heroines, rescue of • kings, as political heroes • kleos, of heroines • lamentation, and heroines • names, of heroines • paradigms, heroines as • rescue, of heroines • suffering, and heroines
Found in books: Bernabe et al (2013) 6, 133, 402, 403; Bowie (2021) 469; Csapo (2022) 201, 212; Eidinow and Kindt (2015) 11, 86, 153, 155, 157, 158, 160, 161, 162, 275, 378, 398, 400, 495, 554; Eisenfeld (2022) 174; Ekroth (2013) 189; Farrell (2021) 45, 46, 50, 56, 69, 70, 71, 72, 73, 101, 145, 148, 161, 163, 164, 247, 283; Finkelberg (2019) 127, 142, 152, 166, 175, 177, 209, 218, 219, 221; Gazis and Hooper (2021) 36; Graf and Johnston (2007) 128; Gruen (2011) 255; Humphreys (2018) 636; Jouanna (2018) 336; Kowalzig (2007) 135, 138, 171, 186, 240, 307, 317, 366; Lalone (2019) 35, 90; Lipka (2021) 26, 28, 30, 31, 32, 40, 42, 111; Lyons (1997) 7, 19, 40, 41, 49, 54, 55, 56, 70, 71, 77, 78, 79, 80, 81, 82, 85, 98, 99, 101, 108, 113, 120, 127, 136, 143, 161; Maciver (2012) 34, 80, 96, 97, 118, 123; Marek (2019) 484; Meister (2019) 5, 30, 32, 72; Mikalson (2003) 207; Pinheiro et al (2018) 110; Renberg (2017) 673; Stavrianopoulou (2013) 27; Steiner (2001) 13; Sweeney (2013) 92; Tanaseanu-Döbler and von Alvensleben (2020) 406; Verhelst and Scheijnens (2022) 142; Waldner et al (2016) 17, 20, 21, 22, 23, 24, 26; de Jáuregui et al. (2011) 190, 216
1.1. μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
1.3. πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν 1.4. ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν 1.5. οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή,
1.71. καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω 1.72. ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων·
1.106. μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας·
1.197. στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα
1.198. οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο·
1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200. Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
1.216. χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι 1.217. καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· 1.218. ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ.
2.5. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6. πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.8. βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9. ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο 2.10. πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω· 2.11. θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς 2.12. πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν 2.13. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.14. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.15. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται. 2.16. ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε· 2.17. καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν, 2.18. βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν 2.19. εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.20. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς 2.21. Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· 2.22. τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· 2.23. εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.24. οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα 2.25. ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.26. νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.27. ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 2.28. θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.29. πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.32. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.33. ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη 2.34. αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ.
2.59. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν·
2.188. ὅν τινα μὲν βασιλῆα καὶ ἔξοχον ἄνδρα κιχείη 2.189. τὸν δʼ ἀγανοῖς ἐπέεσσιν ἐρητύσασκε παραστάς· 2.190. δαιμόνιʼ οὔ σε ἔοικε κακὸν ὣς δειδίσσεσθαι, 2.191. ἀλλʼ αὐτός τε κάθησο καὶ ἄλλους ἵδρυε λαούς· 2.192. οὐ γάρ πω σάφα οἶσθʼ οἷος νόος Ἀτρεΐωνος· 2.193. νῦν μὲν πειρᾶται, τάχα δʼ ἴψεται υἷας Ἀχαιῶν. 2.194. ἐν βουλῇ δʼ οὐ πάντες ἀκούσαμεν οἷον ἔειπε. 2.195. μή τι χολωσάμενος ῥέξῃ κακὸν υἷας Ἀχαιῶν· 2.196. θυμὸς δὲ μέγας ἐστὶ διοτρεφέων βασιλήων, 2.197. τιμὴ δʼ ἐκ Διός ἐστι, φιλεῖ δέ ἑ μητίετα Ζεύς.
2.203. οὐ μέν πως πάντες βασιλεύσομεν ἐνθάδʼ Ἀχαιοί· 2.204. οὐκ ἀγαθὸν πολυκοιρανίη· εἷς κοίρανος ἔστω, 2.205. εἷς βασιλεύς, ᾧ δῶκε Κρόνου πάϊς ἀγκυλομήτεω 2.206. σκῆπτρόν τʼ ἠδὲ θέμιστας, ἵνά σφισι βουλεύῃσι.
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488. πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489. οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490. φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491. εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492. θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον·
2.494. Βοιωτῶν μὲν Πηνέλεως καὶ Λήϊτος ἦρχον 2.495. Ἀρκεσίλαός τε Προθοήνωρ τε Κλονίος τε, 2.496. οἵ θʼ Ὑρίην ἐνέμοντο καὶ Αὐλίδα πετρήεσσαν 2.497. Σχοῖνόν τε Σκῶλόν τε πολύκνημόν τʼ Ἐτεωνόν, 2.498. Θέσπειαν Γραῖάν τε καὶ εὐρύχορον Μυκαλησσόν, 2.499. οἵ τʼ ἀμφʼ Ἅρμʼ ἐνέμοντο καὶ Εἰλέσιον καὶ Ἐρυθράς,
2.500. οἵ τʼ Ἐλεῶνʼ εἶχον ἠδʼ Ὕλην καὶ Πετεῶνα,
2.501. Ὠκαλέην Μεδεῶνά τʼ ἐϋκτίμενον πτολίεθρον,
2.502. Κώπας Εὔτρησίν τε πολυτρήρωνά τε Θίσβην,
2.503. οἵ τε Κορώνειαν καὶ ποιήενθʼ Ἁλίαρτον,
2.504. οἵ τε Πλάταιαν ἔχον ἠδʼ οἳ Γλισᾶντʼ ἐνέμοντο,
2.505. οἵ θʼ Ὑποθήβας εἶχον ἐϋκτίμενον πτολίεθρον,
2.506. Ὀγχηστόν θʼ ἱερὸν Ποσιδήϊον ἀγλαὸν ἄλσος,
2.507. οἵ τε πολυστάφυλον Ἄρνην ἔχον, οἵ τε Μίδειαν
2.508. Νῖσάν τε ζαθέην Ἀνθηδόνα τʼ ἐσχατόωσαν·
2.509. τῶν μὲν πεντήκοντα νέες κίον, ἐν δὲ ἑκάστῃ
2.510. κοῦροι Βοιωτῶν ἑκατὸν καὶ εἴκοσι βαῖνον.
2.546. οἳ δʼ ἄρʼ Ἀθήνας εἶχον ἐϋκτίμενον πτολίεθρον
2.547. δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη
2.548. θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα,
2.549. κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ·
2.550. ἔνθα δέ μιν ταύροισι καὶ ἀρνειοῖς ἱλάονται
2.551. κοῦροι Ἀθηναίων περιτελλομένων ἐνιαυτῶν·
2.559. οἳ δʼ Ἄργός τʼ εἶχον Τίρυνθά τε τειχιόεσσαν
2.560. Ἑρμιόνην Ἀσίνην τε, βαθὺν κατὰ κόλπον ἐχούσας,
2.561. Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον,
2.562. οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν,
2.563. τῶν αὖθʼ ἡγεμόνευε βοὴν ἀγαθὸς Διομήδης
2.564. καὶ Σθένελος, Καπανῆος ἀγακλειτοῦ φίλος υἱός·
2.565. τοῖσι δʼ ἅμʼ Εὐρύαλος τρίτατος κίεν ἰσόθεος φὼς
2.566. Μηκιστέος υἱὸς Ταλαϊονίδαο ἄνακτος·
2.567. συμπάντων δʼ ἡγεῖτο βοὴν ἀγαθὸς Διομήδης·
2.568. τοῖσι δʼ ἅμʼ ὀγδώκοντα μέλαιναι νῆες ἕποντο.
2.569. οἳ δὲ Μυκήνας εἶχον ἐϋκτίμενον πτολίεθρον
2.570. ἀφνειόν τε Κόρινθον ἐϋκτιμένας τε Κλεωνάς,
2.571. Ὀρνειάς τʼ ἐνέμοντο Ἀραιθυρέην τʼ ἐρατεινὴν
2.572. καὶ Σικυῶνʼ, ὅθʼ ἄρʼ Ἄδρηστος πρῶτʼ ἐμβασίλευεν,
2.573. οἵ θʼ Ὑπερησίην τε καὶ αἰπεινὴν Γονόεσσαν
2.574. Πελλήνην τʼ εἶχον ἠδʼ Αἴγιον ἀμφενέμοντο
2.575. Αἰγιαλόν τʼ ἀνὰ πάντα καὶ ἀμφʼ Ἑλίκην εὐρεῖαν,
2.576. τῶν ἑκατὸν νηῶν ἦρχε κρείων Ἀγαμέμνων
2.577. Ἀτρεΐδης· ἅμα τῷ γε πολὺ πλεῖστοι καὶ ἄριστοι
2.578. λαοὶ ἕποντʼ· ἐν δʼ αὐτὸς ἐδύσετο νώροπα χαλκὸν
2.579. κυδιόων, πᾶσιν δὲ μετέπρεπεν ἡρώεσσιν
2.580. οὕνεκʼ ἄριστος ἔην πολὺ δὲ πλείστους ἄγε λαούς.
2.581. οἳ δʼ εἶχον κοίλην Λακεδαίμονα κητώεσσαν,
2.582. Φᾶρίν τε Σπάρτην τε πολυτρήρωνά τε Μέσσην,
2.583. Βρυσειάς τʼ ἐνέμοντο καὶ Αὐγειὰς ἐρατεινάς,
2.584. οἵ τʼ ἄρʼ Ἀμύκλας εἶχον Ἕλος τʼ ἔφαλον πτολίεθρον,
2.585. οἵ τε Λάαν εἶχον ἠδʼ Οἴτυλον ἀμφενέμοντο,
2.586. τῶν οἱ ἀδελφεὸς ἦρχε βοὴν ἀγαθὸς Μενέλαος
2.587. ἑξήκοντα νεῶν· ἀπάτερθε δὲ θωρήσσοντο·
2.588. ἐν δʼ αὐτὸς κίεν ᾗσι προθυμίῃσι πεποιθὼς
2.589. ὀτρύνων πόλεμον δέ· μάλιστα δὲ ἵετο θυμῷ
2.590. τίσασθαι Ἑλένης ὁρμήματά τε στοναχάς τε.
2.604. Αἰπύτιον παρὰ τύμβον ἵνʼ ἀνέρες ἀγχιμαχηταί,
2.619. νῆες ἕποντο θοαί, πολέες δʼ ἔμβαινον Ἐπειοί.
2.653. Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε 2.654. ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, 2.655. οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες 2.656. Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. 2.657. τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, 2.658. ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, 2.659. τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος 2.660. πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. 2.661. Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, 2.662. αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα 2.663. ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· 2.664. αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας 2.665. βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι 2.666. υἱέες υἱωνοί τε βίης Ἡρακληείης. 2.667. αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· 2.668. τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν 2.669. ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, 2.670. καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων.
2.676. οἳ δʼ ἄρα Νίσυρόν τʼ εἶχον Κράπαθόν τε Κάσον τε 2.677. καὶ Κῶν Εὐρυπύλοιο πόλιν νήσους τε Καλύδνας, 2.678. τῶν αὖ Φείδιππός τε καὶ Ἄντιφος ἡγησάσθην 2.679. Θεσσαλοῦ υἷε δύω Ἡρακλεΐδαο ἄνακτος·
2.682. οἵ τʼ Ἄλον οἵ τʼ Ἀλόπην οἵ τε Τρηχῖνα νέμοντο,
2.695. οἳ δʼ εἶχον Φυλάκην καὶ Πύρασον ἀνθεμόεντα 2.696. Δήμητρος τέμενος, Ἴτωνά τε μητέρα μήλων, 2.697. ἀγχίαλόν τʼ Ἀντρῶνα ἰδὲ Πτελεὸν λεχεποίην, 2.698. τῶν αὖ Πρωτεσίλαος ἀρήϊος ἡγεμόνευε 2.699. ζωὸς ἐών· τότε δʼ ἤδη ἔχεν κάτα γαῖα μέλαινα. 2.700. τοῦ δὲ καὶ ἀμφιδρυφὴς ἄλοχος Φυλάκῃ ἐλέλειπτο 2.701. καὶ δόμος ἡμιτελής· τὸν δʼ ἔκτανε Δάρδανος ἀνὴρ 2.702. νηὸς ἀποθρῴσκοντα πολὺ πρώτιστον Ἀχαιῶν.
2.734. οἳ δʼ ἔχον Ὀρμένιον, οἵ τε κρήνην Ὑπέρειαν, 2.735. οἵ τʼ ἔχον Ἀστέριον Τιτάνοιό τε λευκὰ κάρηνα, 2.736. τῶν ἦρχʼ Εὐρύπυλος Εὐαίμονος ἀγλαὸς υἱός· 2.737. τῷ δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο.
2.821. Ἴδης ἐν κνημοῖσι θεὰ βροτῷ εὐνηθεῖσα,
3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158. αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν·
5.170. στῆ δὲ πρόσθʼ αὐτοῖο ἔπος τέ μιν ἀντίον ηὔδα· 5.171. Πάνδαρε ποῦ τοι τόξον ἰδὲ πτερόεντες ὀϊστοὶ
5.302. σμερδαλέα ἰάχων· ὃ δὲ χερμάδιον λάβε χειρὶ 5.303. Τυδεΐδης μέγα ἔργον ὃ οὐ δύο γʼ ἄνδρε φέροιεν, 5.304. οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος.
5.311. καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312. εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313. μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314. ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315. πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316. ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317. χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318. ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319. οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320. τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321. ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322. νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323. Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324. ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325. δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326. τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327. νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328. ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329. αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330. ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331. γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332. τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333. οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334. ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335. ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336. ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337. ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338. ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339. πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340. ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341. οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342. τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343. ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344. καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων
5.370. ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη
5.407. ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408. οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409. ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος.
5.432. Αἰνείᾳ δʼ ἐπόρουσε βοὴν ἀγαθὸς Διομήδης, 5.433. γιγνώσκων ὅ οἱ αὐτὸς ὑπείρεχε χεῖρας Ἀπόλλων· 5.434. ἀλλʼ ὅ γʼ ἄρʼ οὐδὲ θεὸν μέγαν ἅζετο, ἵετο δʼ αἰεὶ 5.435. Αἰνείαν κτεῖναι καὶ ἀπὸ κλυτὰ τεύχεα δῦσαι. 5.436. τρὶς μὲν ἔπειτʼ ἐπόρουσε κατακτάμεναι μενεαίνων, 5.437. τρὶς δέ οἱ ἐστυφέλιξε φαεινὴν ἀσπίδʼ Ἀπόλλων· 5.438. ἀλλʼ ὅτε δὴ τὸ τέταρτον ἐπέσσυτο δαίμονι ἶσος, 5.439. δεινὰ δʼ ὁμοκλήσας προσέφη ἑκάεργος Ἀπόλλων· 5.440. φράζεο Τυδεΐδη καὶ χάζεο, μηδὲ θεοῖσιν 5.441. ἶσʼ ἔθελε φρονέειν, ἐπεὶ οὔ ποτε φῦλον ὁμοῖον 5.442. ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τʼ ἀνθρώπων.
5.449. αὐτὰρ ὃ εἴδωλον τεῦξʼ ἀργυρότοξος Ἀπόλλων
5.859. ἐκ δὲ δόρυ σπάσεν αὖτις· ὃ δʼ ἔβραχε χάλκεος Ἄρης
6.132. ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133. σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134. θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135. θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136. δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137. δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ.
6.146. οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν. 6.147. φύλλα τὰ μέν τʼ ἄνεμος χαμάδις χέει, ἄλλα δέ θʼ ὕλη 6.148. τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149. ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
6.208. αἰὲν ἀριστεύειν καὶ ὑπείροχον ἔμμεναι ἄλλων, 6.209. μηδὲ γένος πατέρων αἰσχυνέμεν, οἳ μέγʼ ἄριστοι 6.210. ἔν τʼ Ἐφύρῃ ἐγένοντο καὶ ἐν Λυκίῃ εὐρείῃ.
6.300. τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν.
6.358. ἀνθρώποισι πελώμεθʼ ἀοίδιμοι ἐσσομένοισι.
7.37. τὴν δʼ αὖτε προσέειπεν ἄναξ Διὸς υἱὸς Ἀπόλλων· 7.38. Ἕκτορος ὄρσωμεν κρατερὸν μένος ἱπποδάμοιο, 7.39. ἤν τινά που Δαναῶν προκαλέσσεται οἰόθεν οἶος 7.40. ἀντίβιον μαχέσασθαι ἐν αἰνῇ δηϊοτῆτι, 7.41. οἳ δέ κʼ ἀγασσάμενοι χαλκοκνήμιδες Ἀχαιοὶ 7.42. οἶον ἐπόρσειαν πολεμίζειν Ἕκτορι δίῳ. 7.43. ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ γλαυκῶπις Ἀθήνη. 7.44. τῶν δʼ Ἕλενος Πριάμοιο φίλος παῖς σύνθετο θυμῷ 7.45. βουλήν, ἥ ῥα θεοῖσιν ἐφήνδανε μητιόωσι· 7.46. στῆ δὲ παρʼ Ἕκτορʼ ἰὼν καί μιν πρὸς μῦθον ἔειπεν· 7.47. Ἕκτορ υἱὲ Πριάμοιο Διὶ μῆτιν ἀτάλαντε 7.48. ἦ ῥά νύ μοί τι πίθοιο, κασίγνητος δέ τοί εἰμι· 7.49. ἄλλους μὲν κάθισον Τρῶας καὶ πάντας Ἀχαιούς, 7.50. αὐτὸς δὲ προκάλεσσαι Ἀχαιῶν ὅς τις ἄριστος 7.51. ἀντίβιον μαχέσασθαι ἐν αἰνῇ δηϊοτῆτι· 7.52. οὐ γάρ πώ τοι μοῖρα θανεῖν καὶ πότμον ἐπισπεῖν· 7.53. ὣς γὰρ ἐγὼ ὄπʼ ἄκουσα θεῶν αἰειγενετάων.
7.452. τοῦ δʼ ἐπιλήσονται τὸ ἐγὼ καὶ Φοῖβος Ἀπόλλων 7.453. ἥρῳ Λαομέδοντι πολίσσαμεν ἀθλήσαντε.
9.410. μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411. διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412. εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414. εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415. ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416. ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
9.443. μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων.
9.447. οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα 9.448. φεύγων νείκεα πατρὸς Ἀμύντορος Ὀρμενίδαο, 9.449. ὅς μοι παλλακίδος περιχώσατο καλλικόμοιο, 9.450. τὴν αὐτὸς φιλέεσκεν, ἀτιμάζεσκε δʼ ἄκοιτιν 9.451. μητέρʼ ἐμήν· ἣ δʼ αἰὲν ἐμὲ λισσέσκετο γούνων 9.452. παλλακίδι προμιγῆναι, ἵνʼ ἐχθήρειε γέροντα. 9.453. τῇ πιθόμην καὶ ἔρεξα· πατὴρ δʼ ἐμὸς αὐτίκʼ ὀϊσθεὶς 9.454. πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, 9.455. μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν 9.456. ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς 9.457. Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
9.478. φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο,
9.502. καὶ γάρ τε λιταί εἰσι Διὸς κοῦραι μεγάλοιο 9.503. χωλαί τε ῥυσαί τε παραβλῶπές τʼ ὀφθαλμώ, 9.504. αἵ ῥά τε καὶ μετόπισθʼ ἄτης ἀλέγουσι κιοῦσαι. 9.505. ἣ δʼ ἄτη σθεναρή τε καὶ ἀρτίπος, οὕνεκα πάσας 9.506. πολλὸν ὑπεκπροθέει, φθάνει δέ τε πᾶσαν ἐπʼ αἶαν 9.507. βλάπτουσʼ ἀνθρώπους· αἳ δʼ ἐξακέονται ὀπίσσω. 9.508. ὃς μέν τʼ αἰδέσεται κούρας Διὸς ἆσσον ἰούσας, 9.509. τὸν δὲ μέγʼ ὤνησαν καί τʼ ἔκλυον εὐχομένοιο· 9.510. ὃς δέ κʼ ἀνήνηται καί τε στερεῶς ἀποείπῃ, 9.511. λίσσονται δʼ ἄρα ταί γε Δία Κρονίωνα κιοῦσαι 9.512. τῷ ἄτην ἅμʼ ἕπεσθαι, ἵνα βλαφθεὶς ἀποτίσῃ. 9.513. ἀλλʼ Ἀχιλεῦ πόρε καὶ σὺ Διὸς κούρῃσιν ἕπεσθαι 9.514. τιμήν, ἥ τʼ ἄλλων περ ἐπιγνάμπτει νόον ἐσθλῶν.
9.557. κούρῃ Μαρπήσσης καλλισφύρου Εὐηνίνης 9.558. Ἴδεώ θʼ, ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν 9.559. τῶν τότε· καί ῥα ἄνακτος ἐναντίον εἵλετο τόξον 9.560. Φοίβου Ἀπόλλωνος καλλισφύρου εἵνεκα νύμφης, 9.561. τὴν δὲ τότʼ ἐν μεγάροισι πατὴρ καὶ πότνια μήτηρ 9.562. Ἀλκυόνην καλέεσκον ἐπώνυμον, οὕνεκʼ ἄρʼ αὐτῆς 9.563. μήτηρ ἀλκυόνος πολυπενθέος οἶτον ἔχουσα 9.564. κλαῖεν ὅ μιν ἑκάεργος ἀνήρπασε Φοῖβος Ἀπόλλων·
9.575. Αἰτωλῶν, πέμπον δὲ θεῶν ἱερῆας ἀρίστους, 9.576. ἐξελθεῖν καὶ ἀμῦναι ὑποσχόμενοι μέγα δῶρον· 9.577. ὁππόθι πιότατον πεδίον Καλυδῶνος ἐραννῆς, 9.578. ἔνθά μιν ἤνωγον τέμενος περικαλλὲς ἑλέσθαι 9.579. πεντηκοντόγυον, τὸ μὲν ἥμισυ οἰνοπέδοιο, 9.580. ἥμισυ δὲ ψιλὴν ἄροσιν πεδίοιο ταμέσθαι. 9.581. πολλὰ δέ μιν λιτάνευε γέρων ἱππηλάτα Οἰνεὺς 9.582. οὐδοῦ ἐπεμβεβαὼς ὑψηρεφέος θαλάμοιο 9.583. σείων κολλητὰς σανίδας γουνούμενος υἱόν· 9.584. πολλὰ δὲ τόν γε κασίγνηται καὶ πότνια μήτηρ 9.585. ἐλλίσσονθʼ· ὃ δὲ μᾶλλον ἀναίνετο· πολλὰ δʼ ἑταῖροι, 9.586. οἵ οἱ κεδνότατοι καὶ φίλτατοι ἦσαν ἁπάντων· 9.587. ἀλλʼ οὐδʼ ὧς τοῦ θυμὸν ἐνὶ στήθεσσιν ἔπειθον, 9.588. πρίν γʼ ὅτε δὴ θάλαμος πύκʼ ἐβάλλετο, τοὶ δʼ ἐπὶ πύργων 9.589. βαῖνον Κουρῆτες καὶ ἐνέπρηθον μέγα ἄστυ. 9.590. καὶ τότε δὴ Μελέαγρον ἐΰζωνος παράκοιτις 9.591. λίσσετʼ ὀδυρομένη, καί οἱ κατέλεξεν ἅπαντα 9.592. κήδεʼ, ὅσʼ ἀνθρώποισι πέλει τῶν ἄστυ ἁλώῃ·
11.430. ὦ Ὀδυσεῦ πολύαινε δόλων ἆτʼ ἠδὲ πόνοιο
11.444. ἤματι τῷδʼ ἔσσεσθαι, ἐμῷ δʼ ὑπὸ δουρὶ δαμέντα
11.469. ἀλλʼ ἴομεν καθʼ ὅμιλον· ἀλεξέμεναι γὰρ ἄμεινον. 11.470. δείδω μή τι πάθῃσιν ἐνὶ Τρώεσσι μονωθεὶς 11.471. ἐσθλὸς ἐών, μεγάλη δὲ ποθὴ Δαναοῖσι γένηται.
12.14. πολλοὶ δʼ Ἀργείων οἳ μὲν δάμεν, οἳ δὲ λίποντο, 12.15. πέρθετο δὲ Πριάμοιο πόλις δεκάτῳ ἐνιαυτῷ, 12.16. Ἀργεῖοι δʼ ἐν νηυσὶ φίλην ἐς πατρίδʼ ἔβησαν,
12.322. ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε 12.323. αἰεὶ δὴ μέλλοιμεν ἀγήρω τʼ ἀθανάτω τε 12.324. ἔσσεσθʼ, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην 12.325. οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν· 12.326. νῦν δʼ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο 12.327. μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδʼ ὑπαλύξαι, 12.328. ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν.
12.447. ὀξὺς ἔην· τὸν δʼ οὔ κε δύʼ ἀνέρε δήμου ἀρίστω 12.448. ῥηϊδίως ἐπʼ ἄμαξαν ἀπʼ οὔδεος ὀχλίσσειαν,
13.234. ὅς τις ἐπʼ ἤματι τῷδε ἑκὼν μεθίῃσι μάχεσθαι.
14.153. Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154. στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155. τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156. αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157. Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158. ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159. μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160. ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162. ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163. εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164. ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165. χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166. βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168. κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169. ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170. ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171. λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172. ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173. τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174. ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175. τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176. πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177. καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178. ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179. ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180. χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181. ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182. ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183. τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184. κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185. καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187. αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188. βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189. τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190. ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191. ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192. οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193. τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194. Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197. τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199. δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200. εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202. οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203. δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204. γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208. εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209. εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210. αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211. τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212. οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213. Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217. πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218. τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219. τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220. ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221. ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222. ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223. μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224. ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225. Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226. Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227. σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228. ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229. ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230. Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231. ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232. ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233. Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234. ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235. πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236. κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237. αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238. δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239. χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240. τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241. τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242. τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244. ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245. ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247. Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248. οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249. ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250. ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251. ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252. ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253. νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254. ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260. τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261. ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262. νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263. τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264. Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265. ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266. ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267. ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268. δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν. 14.270. ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271. ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272. χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273. τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274. μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275. ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276. Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277. ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278. ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279. τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280. αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281. τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282. ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283. Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284. Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285. βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286. ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287. εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288. μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289. ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290. ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291. χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292. Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293. Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294. ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295. οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296. εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297. στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298. Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299. ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301. ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303. οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307. ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308. ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309. νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310. μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311. οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330. αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331. εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332. Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333. πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334. εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335. πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336. ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337. ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338. ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340. ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342. Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343. ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344. χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345. οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346. ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347. τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348. λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349. πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350. τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351. καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352. ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353. ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν·
16.433. ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν 16.441. ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ 16.442. ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; 16.443. ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. 16.444. ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· 16.445. αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, 16.446. φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος 16.447. πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης· 16.448. πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται 16.449. υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. 16.450. ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, 16.451. ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ 16.452. χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· 16.453. αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, 16.454. πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον 16.455. εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, 16.456. ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε 16.457. τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων.
16.707. χάζεο διογενὲς Πατρόκλεες· οὔ νύ τοι αἶσα 16.708. σῷ ὑπὸ δουρὶ πόλιν πέρθαι Τρώων ἀγερώχων, 16.709. οὐδʼ ὑπʼ Ἀχιλλῆος, ὅς περ σέο πολλὸν ἀμείνων.
18.115. Ἕκτορα· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ 18.116. Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. 18.117. οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118. ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119. ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
18.168. κρύβδα Διὸς ἄλλων τε θεῶν· πρὸ γὰρ ἧκέ μιν Ἥρη.
18.398. εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ
18.485. ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, 18.486. Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος 18.487. Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, 18.488. ἥ τʼ αὐτοῦ στρέφεται καί τʼ Ὠρίωνα δοκεύει, 18.489. οἴη δʼ ἄμμορός ἐστι λοετρῶν Ὠκεανοῖο.
18.570. ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε
18.590. ἐν δὲ χορὸν ποίκιλλε περικλυτὸς ἀμφιγυήεις, 18.591. τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592. Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ.
19.104. ἐκφανεῖ, ὃς πάντεσσι περικτιόνεσσιν ἀνάξει,
21.211. καί νύ κʼ ἔτι πλέονας κτάνε Παίονας ὠκὺς Ἀχιλλεύς, 21.212. εἰ μὴ χωσάμενος προσέφη ποταμὸς βαθυδίνης 21.213. ἀνέρι εἰσάμενος, βαθέης δʼ ἐκ φθέγξατο δίνης· 21.214. ὦ Ἀχιλεῦ, περὶ μὲν κρατέεις, περὶ δʼ αἴσυλα ῥέζεις 21.215. ἀνδρῶν· αἰεὶ γάρ τοι ἀμύνουσιν θεοὶ αὐτοί. 2
1.216. εἴ τοι Τρῶας ἔδωκε Κρόνου παῖς πάντας ὀλέσσαι, 21.217. ἐξ ἐμέθεν γʼ ἐλάσας πεδίον κάτα μέρμερα ῥέζε· 21.218. πλήθει γὰρ δή μοι νεκύων ἐρατεινὰ ῥέεθρα, 21.219. οὐδέ τί πῃ δύναμαι προχέειν ῥόον εἰς ἅλα δῖαν 21.220. στεινόμενος νεκύεσσι, σὺ δὲ κτείνεις ἀϊδήλως. 21.221. ἀλλʼ ἄγε δὴ καὶ ἔασον· ἄγη μʼ ἔχει ὄρχαμε λαῶν. 21.222. τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 21.223. ἔσται ταῦτα Σκάμανδρε διοτρεφές, ὡς σὺ κελεύεις. 21.224. Τρῶας δʼ οὐ πρὶν λήξω ὑπερφιάλους ἐναρίζων, 21.225. πρὶν ἔλσαι κατὰ ἄστυ καὶ Ἕκτορι πειρηθῆναι 21.226. ἀντιβίην, ἤ κέν με δαμάσσεται, ἦ κεν ἐγὼ τόν.
21.277. ἥ μʼ ἔφατο Τρώων ὑπὸ τείχεϊ θωρηκτάων 21.278. λαιψηροῖς ὀλέεσθαι Ἀπόλλωνος βελέεσσιν.
21.284. ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη 21.285. στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, 21.286. χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. 21.287. τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 21.288. Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· 21.289. τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν 21.290. Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· 21.291. ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, 21.292. ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· 21.293. αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· 21.294. μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο 21.295. πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι 21.296. Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας 21.297. ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. 21.298. τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην· 21.299. αὐτὰρ ὃ βῆ, μέγα γάρ ῥα θεῶν ὄτρυνεν ἐφετμή, 2
1.300. ἐς πεδίον· τὸ δὲ πᾶν πλῆθʼ ὕδατος ἐκχυμένοιο, 2
1.301. πολλὰ δὲ τεύχεα καλὰ δαὶ κταμένων αἰζηῶν 2
1.302. πλῶον καὶ νέκυες· τοῦ δʼ ὑψόσε γούνατʼ ἐπήδα 2
1.303. πρὸς ῥόον ἀΐσσοντος ἀνʼ ἰθύν, οὐδέ μιν ἴσχεν 2
1.304. εὐρὺ ῥέων ποταμός· μέγα γὰρ σθένος ἔμβαλʼ Ἀθήνη.
21.584. ἤματι τῷδε πόλιν πέρσειν Τρώων ἀγερώχων
22.126. οὐ μέν πως νῦν ἔστιν ἀπὸ δρυὸς οὐδʼ ἀπὸ πέτρης 22.127. τῷ ὀαριζέμεναι, ἅ τε παρθένος ἠΐθεός τε
22.166. καρπαλίμοισι πόδεσσι· θεοὶ δʼ ἐς πάντες ὁρῶντο·
22.209. καὶ τότε δὴ χρύσεια πατὴρ ἐτίταινε τάλαντα, 22.210. ἐν δʼ ἐτίθει δύο κῆρε τανηλεγέος θανάτοιο, 22.211. τὴν μὲν Ἀχιλλῆος, τὴν δʼ Ἕκτορος ἱπποδάμοιο, 22.212. ἕλκε δὲ μέσσα λαβών· ῥέπε δʼ Ἕκτορος αἴσιμον ἦμαρ, 22.213. ᾤχετο δʼ εἰς Ἀΐδαο, λίπεν δέ ἑ Φοῖβος Ἀπόλλων.
22.358. φράζεο νῦν, μή τοί τι θεῶν μήνιμα γένωμαι 22.359. ἤματι τῷ ὅτε κέν σε Πάρις καὶ Φοῖβος Ἀπόλλων 22.360. ἐσθλὸν ἐόντʼ ὀλέσωσιν ἐνὶ Σκαιῇσι πύλῃσιν.
23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων,
23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75. καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76. νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε.
23.103. ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104. ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν·
24.128. τέκνον ἐμὸν τέο μέχρις ὀδυρόμενος καὶ ἀχεύων 24.129. σὴν ἔδεαι κραδίην μεμνημένος οὔτέ τι σίτου 24.130. οὔτʼ εὐνῆς; ἀγαθὸν δὲ γυναικί περ ἐν φιλότητι 24.131. μίσγεσθʼ· οὐ γάρ μοι δηρὸν βέῃ, ἀλλά τοι ἤδη 24.132. ἄγχι παρέστηκεν θάνατος καὶ μοῖρα κραταιή.
24.602. καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου, 24.603. τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο 24.604. ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες. 24.605. τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο 24.606. χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα,
24.609. τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν.' '. None | 1.1. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "1.5. from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " '
1.71. and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
1.106. Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them,
1.197. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
1.216. It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey
2.5. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best,
2.5. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go.
2.59. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying:
2.188. But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. 2.189. But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. Whomsoever he met that was a chieftain or man of note, to his side would he come and with gentle words seek to restrain him, saying: 2.190. Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.195. Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying,
2.203. Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord, 2.205. one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.495. and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae;
2.500. and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas;
2.505. that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each
2.510. /went young men of the Boeotians an hundred and twenty.
2.546. /And with him there followed forty black ships.
2.549. And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary,
2.550. and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield.
2.559. Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls,
2.560. and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus.
2.565. And with them came a third, Euryalus, a godlike warrior, son of king Mecisteus, son of Talaus; but leader over them all was Diomedes, good at the war-cry. And with these there followed eighty black ships.And they that held Mycenae, the well-built citadel,
2.570. and wealthy Corinth, and well-built Cleonae, and dwelt in Orneiae and lovely Araethyrea and Sicyon, wherein at the first Adrastus was king; and they that held Hyperesia and steep Gonoessa and Pellene,
2.575. and that dwelt about Aegium and throughout all Aegialus, and about broad Helice,—of these was the son of Atreus, lord Agamemnon, captain, with an hundred ships. With him followed most people by far and goodliest; and among them he himself did on his gleaming bronze, a king all-glorious, and was pre-eminent among all the warriors,
2.580. for that he was noblest, and led a people far the most in number.
2.584. for that he was noblest, and led a people far the most in number. And they that held the hollow land of Lacedaemon with its many ravines, and Pharis and Sparta and Messe, the haunt of doves, and that dwelt in Bryseiae and lovely Augeiae, and that held Amyclae and Helus, a citadel hard by the sea, ' "
2.585. and that held Laas, and dwelt about Oetylus,—these were led by Agamemnon's brother, even Menelaus, good at the war-cry, with sixty ships; and they were marshalled apart. And himself he moved among them, confident in his zeal, urging his men to battle; and above all others was his heart fain " "
2.590. to get him requital for his strivings and groanings for Helen's sake.And they that dwelt in Pylos and lovely Arene and Thryum, the ford of Alpheius, and fair-founded Aepy, and that had their abodes in Cyparisseïs and Amphigeneia and Pteleos and Helus and Dorium, " '
2.604. and took from him his wondrous song, and made him forget his minstrelsy;—all these folk again had as leader the horseman, Nestor of Gerenia. And with him were ranged ninety hollow ships.And they that held Arcadia beneath the steep mountain of Cyllene, beside the tomb of Aepytus, where are warriors that fight in close combat;
2.619. And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon.
2.653. of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. 2.654. of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, 2.655. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.659. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ' "2.660. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " "2.664. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " '2.665. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.670. and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus.
2.676. Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles.
2.682. And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans—
2.695. And they that held Phylace and flowery Pyrasus, the sanctuary of Demeter, and Iton, mother of flocks, and Antron, hard by the sea, and Pteleos, couched in grass, these again had as leader warlike Protesilaus, while yet he lived; howbeit ere now the black earth held him fast. 2.700. His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them,
2.734. and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. And they that held Ormenius and the fountain Hypereia, 2.735. and that held Asterium and the white crests of Titanus, these were led by Eurypylus, the glorious son of Euaemon. And with him there followed forty black ships.And they that held Argissa, and dwelt in Gyrtone, Orthe, and Elone, and the white city of Oloösson, 2.737. and that held Asterium and the white crests of Titanus, these were led by Eurypylus, the glorious son of Euaemon. And with him there followed forty black ships.And they that held Argissa, and dwelt in Gyrtone, Orthe, and Elone, and the white city of Oloösson, ' "
2.821. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, " '
3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships,
5.170. and took his stand before his face, and spake to him, saying:Pandarus, where now are thy bow and thy winged arrows, and thy fame? Therein may no man of this land vie with thee, nor any in Lycia declare himself to be better than thou. Come now, lift up thy hands in prayer to Zeus, and let fly a shaft at this man,
5.302. eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone.
5.311. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, ' "5.325. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " "5.329. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " '5.330. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms
5.370. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?' "
5.407. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "5.409. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " '
5.432. and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 5.435. to slay Aeneas and strip from him his glorious armour. Thrice then he leapt upon him, furiously fain to slay him, and thrice did Apollo beat back his shining shield. But when for the fourth time he rushed upon him like a god, then with a terrible cry spake to him Apollo that worketh afar: 5.440. Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar.
5.449. Aeneas then did Apollo set apart from the throng in sacred Pergamus where was his temple builded. There Leto and the archer Artemis healed him in the great sanctuary, and glorified him; but Apollo of the silver bow fashioned a wraith
5.859. Next Diomedes, good at the war-cry, drave at Ares with his spear of bronze, and Pallas Athene sped it mightily against his nethermost belly, where he was girded with his taslets. There did he thrust and smite him, rending the fair flesh, and forth he drew the spear again. Then brazen Ares bellowed
6.132. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.137. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '
6.146. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
6.208. and his daughter was slain in wrath by Artemis of the golden reins. But Hippolochus begat me and of him do I declare that I am sprung; and he sent me to Troy and straitly charged me ever to be bravest and pre-eminent above all, and not bring shame upon the race of my fathers, 6.210. that were far the noblest in Ephyre and in wide Lycia. This is the lineage and the blood whereof I avow me sprung. So spake he, and Diomedes, good at the warcry, waxed glad. He planted his spear in the bounteous earth, and with gentle words spake to the shepherd of the host:
6.300. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus:
6.358. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm:
7.37. with this in mind am I myself come from Olympus to the midst of Trojans and Achaeans. But come, how art thou minded to stay the battle of the warriors? Then in answer to her spake king Apollo, son of Zeus:Let us rouse the valiant spirit of horse-taming Hector, in hope that he may challenge some one of the Danaans in single fight 7.40. /to do battle with him man to man in dread combat. So shall the bronze-greaved Achaeans have indignation and rouse some one to do battle in single combat against goodly Hector. 7.44. to do battle with him man to man in dread combat. So shall the bronze-greaved Achaeans have indignation and rouse some one to do battle in single combat against goodly Hector. So he spake, and the goddess, flashing-eyed Athene, failed not to hearken. And Helenus, the dear son of Priam, understood in spirit ' "7.45. this plan that had found pleasure with the gods in council; and he came and stood by Hector's side, and spake to him, saying:Hector, son of Priam, peer of Zeus in counsel, wouldst thou now in anywise hearken unto me? for I am thy brother. Make the Trojans to sit down, and all the Achaeans, " "7.49. this plan that had found pleasure with the gods in council; and he came and stood by Hector's side, and spake to him, saying:Hector, son of Priam, peer of Zeus in counsel, wouldst thou now in anywise hearken unto me? for I am thy brother. Make the Trojans to sit down, and all the Achaeans, " '7.50. /and do thou challenge whoso is best of the Achaeans to do battle with thee man to man in dread combat. Not yet is it thy fate to die and meet thy doom; for thus have I heard the voice of the gods that are for ever. So spake he and Hector rejoiced greatly when he heard his words;
7.452. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him:
9.410. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
9.443. a mere child, knowing naught as yet of evil war, neither of gatherings wherein men wax preeminent. For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. Wherefore, dear child, I am not minded hereafter
9.447. to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.450. whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. 9.454. whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455. that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind
9.478. then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks,
9.502. and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 9.505. Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.510. but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright.
9.557. he then, wroth at heart against his dear mother Althaea, abode beside his wedded wife, the fair Cleopatra, daughter of Marpessa of the fair ankles, child of Evenus, and of Idas that was mightiest of men that were then upon the face of earth; who also took his bow to face the king 9.560. Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away.
9.575. of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland, 9.580. and the half clear plough-land, to be cut from out the plain. 9.584. and the half clear plough-land, to be cut from out the plain. And earnestly the old horseman Oeneus besought him, standing upon the threshold of his high-roofed chamber, and shaking the jointed doors, in prayer to his son, and earnestly too did his sisters and his honoured mother beseech him 9.585. —but he denied them yet more—and earnestly his companions that were truest and dearest to him of all; yet not even so could they persuade the heart in his breast, until at the last his chamber was being hotly battered, and the Curetes were mounting upon the walls and firing the great city. 9.590. Then verily his fair-girdled wife besought Meleager with wailing, and told him all the woes that come on men whose city is taken; the men are slain and the city is wasted by fire, and their children and low-girdled women are led captive of strangers.
11.430. Odysseus, greatly to be praised, insatiate in wiles and in toil, this day shalt thou either boast over both the sons of Hippasus, for that thou hast slain two such warriors and stripped them of their armour, or else smitten by my spear shalt thou lose thy life. So saying, he smote upon his shield that was well balanced upon every side.
11.444. and he drew back and spake to Socus, saying:Ah wretch, of a surety is sheer destruction come upon thee. Verily hast thou made me to cease from warring against the Trojans; but upon thee I deem that here this day death and black fate shall come, and that vanquished beneath my spear thou
11.469. Aias, sprung from Zeus, thou son of Telamon, captain of the host, in mine ears rang the cry of Odysseus, of the steadfast heart, like as though the Trojans had cut him off in the fierce conflict and were over-powering him alone as he is. Nay, come, let us make our way through the throng; to bear him aid is the better course. 11.470. I fear lest some evil befall him, alone mid the Trojans, valiant though he be, and great longing for him come upon the Danaans. So saying he led the way, and Aias followed, a godlike man. Then found they Odysseus, dear to Zeus and round about the Trojans beset him, as tawny jackals in the mountains
12.14. As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.15. and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea—
12.322. and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us.
12.447. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; ' "
13.234. therefore now cease thou not, but call to every man. And Poseidon, the Shaker of Earth, answered him:Idomeneus, never may that man any more return home from Troy-land, but here may he become the sport of dogs, whoso in this day's course of his own will shrinketh from fight. " '
14.153. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "14.155. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.159. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '14.160. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.225. but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230. and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235. and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244. the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250. on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260. To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269. Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270. So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275. that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280. But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285. and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew.
16.433. even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius!
16.440. Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart: 16.445. if thou send Sarpedon living to his house, bethink thee lest hereafter some other god also be minded to send his own dear son away from the fierce conflict; for many there be fighting around the great city of Priam that are sons of the immortals, and among the gods wilt thou send dread wrath. 16.450. But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away 16.455. until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth,
16.707. But when for the fourth time he rushed on like a god, then with a terrible cry Apollo spake to him winged words:Give back, Zeus-born Patroclus. It is not fated, I tell thee, that by thy spear the city of the lordly Trojans shall be laid waste, nay, nor by that of Achilles, who is better far than thou.
18.115. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
18.168. And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words:
18.398. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus.
18.485. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean.
18.570. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin,
18.590. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other.
19.104. Zeus verily spake vauntingly among all the gods: ‘Hearken unto me, all ye gods and goddesses, that I may speak what the heart in my breast biddeth me. This day shall Eileithyia, the goddess of childbirth, bring to the light a man that shall be the lord of all them that dwell round about,
21.211. and Mnesus and Thrasius and Aenius and Ophelestes; and yet more of the Paeonians would swift Achilles have slain, had not the deep-eddying River waxed wroth and called to him in the semblance of a man, sending forth a voice from out the deep eddy:O Achilles, beyond men art thou in might, and beyond men doest deeds of evil; 21.215. for ever do the very gods give thee aid. If so be the son of Cronos hath granted thee to slay all the men of Troy, forth out of my stream at least do thou drive them, and work thy direful work on the plain. Lo, full are my lovely streams with dead men, nor can I anywise avail to pour my waters forth into the bright sea, 21.220. being choked with dead, while thou ever slayest ruthlessly. Nay, come, let be; amazement holds me, thou leader of hosts. Then swift-footed Achilles answered him, saying:Thus shall it be, Scamander, nurtured of Zeus, even as thou biddest. Howbeit the proud Trojan will I not cease to slay 21.225. until I have pent them in their city, and have made trial of Hector, man to man, whether he shall slay me or I him. So saying he leapt upon the Trojans like a god. Then unto Apollo spake the deep-eddying River:Out upon it, thou lord of the silver bow, child of Zeus, thou verily hast not kept the commandment
21.277. None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here;
21.284. then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.285. drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— 21.290. and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle 21.295. until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory. 21.299. until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory. When the twain had thus spoken, they departed to the immortals, but he went on 2
1.300. toward the plain, or mightily did the bidding of the gods arouse him; and the whole plain was filled with a flood of water, and many goodly arms and corpses of youths slain in battle were floating there. But on high leapt his knees, as he rushed straight on against the flood, nor might the wide-flowing River stay him; for Athene put in him great strength.
21.584. refused to flee till he should make trial of Achilles, but held before him his shield that was well-balanced upon every side, and aimed at Achilles with his spear, and shouted aloud:Verily, I ween, thou hopest in thy heart, glorious Achilles,
22.126. as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed;
22.166. even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow
22.209. And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, ' "22.210. and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, " "22.213. and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, " '
22.358. Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, 22.360. valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles:
23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate
23.103. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein;
24.128. and in the hut a ram, great and shaggy, lay slaughtered for them. Then she, his queenly mother, sate her down close by his side and stroked him with her hand, and spake, and called him by name:My child, how long wilt thou devour thine heart with weeping and sorrowing, and wilt take no thought of food, 24.129. and in the hut a ram, great and shaggy, lay slaughtered for them. Then she, his queenly mother, sate her down close by his side and stroked him with her hand, and spake, and called him by name:My child, how long wilt thou devour thine heart with weeping and sorrowing, and wilt take no thought of food, ' "24.130. neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " "24.132. neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " '
24.602. and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605. The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all.
24.609. The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. ' ". None |
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4. Homeric Hymns, To Aphrodite, 48, 50-52, 218-238, 259 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • deification, heroes, individuals • gods, as distinct from heroes • hero
Found in books: Farrell (2021) 103, 171; Lyons (1997) 82, 83, 84; Waldner et al (2016) 20
| 48. For a mortal man imbued with amorousness.
50. Might soon know mortal love nor laughingly 51. Say gods to mortal women she had paired, 52. Creating mortal men, while men had shared,
218. Was of your race and godlike, just like you.'219. She begged dark-clouded Zeus to give consent 220. That he’d be deathless, too. Zeus granted this. 221. But thoughtless queenly Eos was amiss, 222. Not craving youth so that senility 223. Would never burden him and so, though he 224. Lived happily with Eos far away 225. On Ocean’s streams, at the first signs of grey 226. Upon his lovely head and noble chin, 227. She spurned his bed but cherished him within 228. Her house and gave him lovely clothes to wear, 229. Food and ambrosia. But when everywhere 230. He could not move, her best resolve for him 230. Old age oppressed him and his every limb 231. Was this – to place him in a room and close 232. The shining doors. An endless babbling rose 233. Out of his mouth; he had no strength at all 234. As once he had. I’d not have this befall 235. Yourself. But if you looked as now you do 236. Forevermore and everyone called you 237. My husband, I’d not grieve. But pitile 238. Old age will soon enshroud you – such distre
259. That they are born, up from the fruitful earth '. None |
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5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles (mythological hero) • Aeneas (hero) • Amphiaraos, promotion from hero to god • Catalogue of Heroines • Dionysos, and heroines • Divinities (Greek and Roman), Underworld divinities and heroes • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Heroes and heroines, of Elaeus • Heros of Temesa • Musaeus, Hero and Leander • Nestor (mythological hero) • Odysseus (mythological hero) • Protesilaus, hero of Elaeus • Telemachus (hero) • action, taken by heroines • as father of heroes • childbearing, and heroines • deification, heroes • deification, heroes, individuals • goddesses, as helpers of heroes • goddesses, as sisters of heroines • gods, as distinct from heroes • hero • hero cult • hero, Homeric Odyssean • hero, heroism • hero, heroism, hero-cult • hero-cult • hero/heroism • heroes • heroes, Zeus and • heroes, and heroines • heroines, "careers" of • heroines, actions of • heroines, and Dionysos • heroines, and heroes • heroines, andchildbearing • heroines, as paradigms • heroines, as relatives of heroes • heroines, as sisters of goddesses • heroines, definition of • heroines, names of • heroines, qualities of • heroines, rescue of • impurity, heroes considered as impure • names, of heroines • paradigms, heroines as • rescue, of heroines • tomb, of hero
Found in books: Bernabe et al (2013) 401; Eidinow and Kindt (2015) 154, 158, 159, 161, 162, 398, 399, 400, 404, 405, 493, 554, 555; Ekroth (2013) 86, 265; Farrell (2021) 44, 45, 50, 56, 61, 66, 67, 69, 71, 87, 95, 97, 106, 124, 129, 163, 206, 235, 241; Finkelberg (2019) 135, 221, 222, 230, 271; Gazis and Hooper (2021) 36, 51, 52, 54, 63; Kowalzig (2007) 318; Lipka (2021) 25, 29, 30, 31, 32, 33, 39, 40, 42, 50; Lyons (1997) 9, 10, 19, 36, 78, 82, 89, 91, 98, 122, 127; Maciver (2012) 33; Mikalson (2003) 47; Renberg (2017) 30, 315; Tanaseanu-Döbler and von Alvensleben (2020) 387, 391, 402; Verhelst and Scheijnens (2022) 142; Waldner et al (2016) 20, 21, 22, 26, 64, 71, 79; de Jáuregui et al. (2011) 187, 190
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6. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Pto(i)os, hero • Teneros, Theban hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Teneros, Theban hero, birth of at Ismenion • hero • hero-cult
Found in books: Kowalzig (2007) 194, 366, 367, 375, 376; Lipka (2021) 52
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7. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • deification, heroes • hero cult • hero,
Found in books: Bowie (2021) 469; Waldner et al (2016) 24
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8. Aeschylus, Libation-Bearers, 59-65, 306-314, 320-322, 354-374, 429-433, 438 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon, as hero • Comparisons, with heroes and gods • Cult, for heroes • Herald, and heroes • heroes • heroes, in the Agamemnon
Found in books: Meister (2019) 132, 180, 181; Shilo (2022) 96, 119, 122, 123, 125, 132, 133, 134
59. ται δέ τις. τὸ δʼ εὐτυχεῖν, 60. τόδʼ ἐν βροτοῖς θεός τε καὶ θεοῦ πλέον. 61. ῥοπὴ δʼ ἐπισκοπεῖ δίκας 62. ταχεῖα τοὺς μὲν ἐν φάει, 63. τὰ δʼ ἐν μεταιχμίῳ σκότου 64. μένει χρονίζοντας ἄχη βρύει, 65. τοὺς δʼ ἄκραντος ἔχει νύξ. Χορός
306. ἀλλʼ ὦ μεγάλαι Μοῖραι, Διόθεν'307. τῇδε τελευτᾶν, 308. τὸ δίκαιον μεταβαίνει. 309. ἀντὶ μὲν ἐχθρᾶς γλώσσης ἐχθρὰ 310. γλῶσσα τελείσθω· τοὐφειλόμενον 311. πράσσουσα Δίκη μέγʼ ἀυτεῖ· 312. ἀντὶ δὲ πληγῆς φονίας φονίαν 313. πληγὴν τινέτω. δράσαντι παθεῖν, 314. τριγέρων μῦθος τάδε φωνεῖ. Ὀρέστης
320. ρον; χάριτες δʼ ὁμοίως 321. κέκληνται γόος εὐκλεὴς 322. προσθοδόμοις Ἀτρείδαις. Χορός
354. φίλος φίλοισι τοῖς 355. ἐκεῖ καλῶς θανοῦσιν 356. κατὰ χθονὸς ἐμπρέπων 357. σεμνότιμος ἀνάκτωρ, 358. πρόπολός τε τῶν μεγίστων 3
59. χθονίων ἐκεῖ τυράννων· 360. βασιλεὺς γὰρ ἦσθʼ, ὄφρʼ ἔζης, 361. μόριμον λάχος πιπλάντων 362. χεροῖν πεισίβροτόν τε βάκτρον. Ἠλέκτρα 363. μηδʼ ὑπὸ Τρωίας 364. τείχεσι φθίμενος, πάτερ, 365. μετʼ ἄλλῳ δουρικμῆτι λαῷ 366. παρὰ Σκαμάνδρου πόρον τεθάφθαι. 367. πάρος δʼ οἱ κτανόντες 368. νιν οὕτως δαμῆναι 369. φίλοις, θανατηφόρον αἶσαν 370. πρόσω τινὰ πυνθάνεσθαι 371. τῶνδε πόνων ἄπειρον. Χορός 372. ταῦτα μέν, ὦ παῖ, κρείσσονα χρυσοῦ, 373. μεγάλης δὲ τύχης καὶ ὑπερβορέου 374. μείζονα φωνεῖς· δύνασαι γάρ.
429. ἰὼ ἰὼ δαΐα 430. πάντολμε μᾶτερ, δαΐαις ἐν ἐκφοραῖς 431. ἄνευ πολιτᾶν ἄνακτʼ, 432. ἄνευ δὲ πενθημάτων 433. ἔτλας ἀνοίμωκτον ἄνδρα θάψαι. Ὀρέστης
438. ἔπειτʼ ἐγὼ νοσφίσας ὀλοίμαν. Χορός '. None | 59. The awe of majesty once unconquered, unvanquished, irresistible in war, that penetrated the ears and heart of the people, is now cast off. But there is still fear. And prosperity—this, 60. among mortals, is a god and more than a god. But the balance of Justice keeps watch: swiftly it descends on those in the light; sometimes pain waits for those who linger on the frontier of twilight; 65. and others are claimed by strengthless night. Chorus
306. You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. '307. You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 311. Justice cries out as she exacts the debt, Orestes
320. Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus
354. —Welcomed there below by your comrades 355. who nobly fell, a ruler of august majesty, distinguished even beneath the earth, and minister of the mightiest, the deities who rule in the nether world.429. Away with you, cruel 430. and utterly brazen mother! You dared to give your husband a most cruel burial: unmourned, without lamentation, a king unattended by his people. Orestes
438. Yet with the help of the gods, and with the help of my own hands, will she not atone for the dishonor she did my father? Let me only take her life, then let me die! Chorus '. None |
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles (mythological hero) • Comparisons, with heroes and gods • Odysseus (mythological hero) • Orestes, as afterlife hero • eponymous heroes • heroes • heroes and heroines and battle • heroes, cult of • heroine • tragedy, and Athenian religion and hero-cults
Found in books: Bernabe et al (2013) 62; Eidinow and Kindt (2015) 399; Henderson (2020) 142; Meister (2019) 171; Parker (2005) 141, 145; Shilo (2022) 130, 136, 137, 138, 139, 140, 141, 208
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • heroes and heroines and battle
Found in books: Meister (2019) 167; Parker (2005) 145
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amphiaraos, promotion from hero to god • heroes, tragic
Found in books: Jouanna (2018) 123; Renberg (2017) 672
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12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • heroes • private sacrifices, to heroes
Found in books: Ekroth (2013) 196; Mikalson (2016) 89
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos, hero cult • Aigina, local heroes • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Heroes at Delphi • Nostoi traditions, cults, cities, hero-cults • cult, hero-cults • hero cult • hero, heroism, hero-cult • hero-cult • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • tomb, of hero
Found in books: Eidinow and Kindt (2015) 384; Eisenfeld (2022) 72, 73, 74, 158, 159, 162, 168; Ekroth (2013) 86, 119, 183; Finkelberg (2019) 209; Kowalzig (2007) 193, 199, 200, 221, 222, 302
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aischylos, worshipped as a hero • Amphiaraos, promotion from hero to god • Blood, poured on the hero's tomb • Comparisons, with heroes and gods • Cult, for heroes • Herakles, dual character as both god and hero • Heroes and heroines, of Athens • Paris (hero), Parnassos, peoples in • Syracuse, Syria, heroes of • Theseus, hero of Athens • deification, heroes • goat, see also kid god or hero, becoming • grave, of hero • hero • hero cult • hero cult, for athletes • hero cult, for founders • hero-cult • heroes • tomb, of hero • violent death, and hero-cults
Found in books: Eisenfeld (2022) 22, 25; Ekroth (2013) 118, 171, 176; Gagné (2020) 13; Graf and Johnston (2007) 128; Humphreys (2018) 1152; Kowalzig (2007) 136, 247; Meister (2019) 77, 84; Mikalson (2003) 204; Renberg (2017) 672; Waldner et al (2016) 24, 61, 79
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, and heroines • Echetlaeus, hero of Athens • Heroes and heroines • Heroes and heroines, War dead as • Heroes and heroines, of Athens • Theseus, hero of Athens • cult, and heroines • eponymous hero, games • goddesses, as distinct from heroines • gods, as distinct from heroes • hero • hero cult • hero cult, for founders • hero cults • hero-cult • heroes, and cult • heroes, and heroines • heroes, contrasted with gods • heroes, definition of • heroine • heroines, and Dionysos • heroines, and cult • heroines, as relatives of heroes • heroines, contrasted with goddesses • heroines, definition of • heroines, terminology for • war, and hero-cult
Found in books: Eisenfeld (2022) 18; Ekroth (2013) 203; Humphreys (2018) 1152; Kowalzig (2007) 194, 218; Lipka (2021) 39; Lyons (1997) 11, 14, 103, 104; Mikalson (2003) 31, 204; Wolfsdorf (2020) 551
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16. Euripides, Bacchae, 82, 596-599, 608, 918-924, 1031, 1338-1339 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • anti-hero, Dionysus • hero • hero cult • heroine • mystery cult, and hero cult
Found in books: Bernabe et al (2013) 90; Lipka (2021) 98, 112; Meister (2019) 133, 139, 152, 171; Seaford (2018) 223
82. Διόνυσον θεραπεύει.
596. ἆ ἆ,
596. πῦρ οὐ λεύσσεις, οὐδʼ αὐγάζῃ, 597. Σεμέλας ἱερὸν ἀμφὶ τάφον, ἅν 598. ποτε κεραυνόβολος ἔλιπε φλόγα 599. Δίου βροντᾶς;
608. ὦ φάος μέγιστον ἡμῖν εὐίου βακχεύματος,
918. καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 919. δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον· 920. καὶ ταῦρος ἡμῖν πρόσθεν ἡγεῖσθαι δοκεῖς 921. καὶ σῷ κέρατα κρατὶ προσπεφυκέναι. 922. ἀλλʼ ἦ ποτʼ ἦσθα θήρ; τεταύρωσαι γὰρ οὖν. Διόνυσος 923. ὁ θεὸς ὁμαρτεῖ, πρόσθεν ὢν οὐκ εὐμενής, 924. ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς
1031. ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος'
1338. σχήσουσι· σὲ δʼ Ἄρης Ἁρμονίαν τε ῥύσεται 1339. μακάρων τʼ ἐς αἶαν σὸν καθιδρύσει βίον. '. None | 82. brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
596. Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?
608. Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before. Dionysu
918. Oh look! I think I see two suns, and twin Thebes , the seven-gated city. 920. And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull. Dionysu 923. The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see. Pentheu
1031. Lord Bacchus, truly you appear to be a great god. Messenger'
1338. You will sack many cities with a force of countless numbers. And when they plunder the oracle of Apollo, they will have a miserable return, but Ares will protect you and Harmonia and will settle your life in the land of the blessed. '. None |
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17. Euripides, Electra, 107-115, 124-126, 1250-1275 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Odysseus (hero) • Perseus, hero • Troy, Heroes fallen at Troy • hero • heroes and heroines and battle • heroes, tragic
Found in books: Csapo (2022) 191; Ekroth (2013) 255; Jouanna (2018) 124; Kowalzig (2007) 240; Lipka (2021) 95; Parker (2005) 145
107. ἀλλ' — εἰσορῶ γὰρ τήνδε προσπόλον τινά,"108. πηγαῖον ἄχθος ἐν κεκαρμένῳ κάρᾳ 109. φέρουσαν — ἑζώμεσθα κἀκπυθώμεθα' "110. δούλης γυναικός, ἤν τι δεξώμεσθ' ἔπος" "111. ἐφ' οἷσι, Πυλάδη, τήνδ' ἀφίγμεθα χθόνα." "112. σύντειν' — ὥρα — ποδὸς ὁρμάν: ὤ," '113. ἔμβα, ἔμβα κατακλαίουσα: 114. ἰώ μοί μοι. 115. ἐγενόμαν ̓Αγαμέμνονος' "
124. Αἰγίσθου τ', ̓Αγάμεμνον." '125. ἴθι τὸν αὐτὸν ἔγειρε γόον,' "126. ἄναγε πολύδακρυν ἁδονάν.' "
1250. σὺ δ' ̓́Αργος ἔκλιπ': οὐ γὰρ ἔστι σοι πόλιν" "1251. τήνδ' ἐμβατεύειν, μητέρα κτείναντι σήν." "1252. δειναὶ δὲ κῆρές ς' αἱ κυνώπιδες θεαὶ" "1253. τροχηλατήσους' ἐμμανῆ πλανώμενον." "1254. ἐλθὼν δ' ̓Αθήνας Παλλάδος σεμνὸν βρέτας" '1255. πρόσπτυξον: εἵρξει γάρ νιν ἐπτοημένας 1256. δεινοῖς δράκουσιν ὥστε μὴ ψαύειν σέθεν,' "1257. γοργῶφ' ὑπερτείνουσα σῷ κάρᾳ κύκλον." "1258. ἔστιν δ' ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ" "1259. ἕζοντ' ἐπὶ ψήφοισιν αἵματος πέρι," '1260. ̔Αλιρρόθιον ὅτ' ἔκταν' ὠμόφρων ̓́Αρης," '1261. μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων,' "1262. πόντου κρέοντος παῖδ', ἵν' εὐσεβεστάτη" "1263. ψῆφος βεβαία τ' ἐστὶν † ἔκ τε τοῦ † θεοῖς." '1264. ἐνταῦθα καὶ σὲ δεῖ δραμεῖν φόνου πέρι.' "1265. ἴσαι δέ ς' ἐκσῴζουσι μὴ θανεῖν δίκῃ" '1266. ψῆφοι τεθεῖσαι: Λοξίας γὰρ αἰτίαν 1267. ἐς αὑτὸν οἴσει, μητέρος χρήσας φόνον. 1268. καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται,' "1269. νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ' ἀεί." "1270. δειναὶ μὲν οὖν θεαὶ τῷδ' ἄχει πεπληγμέναι" "1271. πάγον παρ' αὐτὸν χάσμα δύσονται χθονός," '1272. σεμνὸν βροτοῖσιν εὐσεβὲς χρηστήριον:' "1273. σὲ δ' ̓Αρκάδων χρὴ πόλιν ἐπ' ̓Αλφειοῦ ῥοαῖς" '1274. οἰκεῖν Λυκαίου πλησίον σηκώματος: 1275. ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται.' "'. None | 107. will come in our sight, from whom we may ask if my sister lives in this place. But now that I see this maidservant, bearing a weight of water on her shorn head, let us sit down, and inquire'108. will come in our sight, from whom we may ask if my sister lives in this place. But now that I see this maidservant, bearing a weight of water on her shorn head, let us sit down, and inquire 110. of this slave girl, if we may receive some word about the matter, Pylades, for which we have come to this land. They retire a little. Electra 112. Hasten your step, it is time; go onward, onward, weeping! Ah me! 115. I am Agamemnon’s child, and Clytemnestra, hated daughter of Tyndareus, bore me; the citizens call me unhappy Electra.
124. Alas for my cruel pain and hateful life! O father, Agamemnon, you lie in Hades, by the butchery of your wife and Aegisthus. Electra 125. Come, waken the same lament, take up the enjoyment of long weeping. Electra
1250. but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1255. for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, 1260. when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. 1264. You also must run your risk here, for murder. 1265. An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. 1270. Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1275. and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , '. None |
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18. Euripides, Hecuba, 107-115, 124-126 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Odysseus (hero) • Troy, Heroes fallen at Troy • heroes and heroines and battle
Found in books: Csapo (2022) 191; Ekroth (2013) 255; Parker (2005) 145
107. ἐν γὰρ ̓Αχαιῶν πλήρει ξυνόδῳ'108. λέγεται δόξαι σὴν παῖδ' ̓Αχιλεῖ" "109. σφάγιον θέσθαι: τύμβου δ' ἐπιβὰς" "110. οἶσθ' ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις," "111. τὰς ποντοπόρους δ' ἔσχε σχεδίας" '112. λαίφη προτόνοις ἐπερειδομένας, 113. τάδε θωύ̈σσων: 114. Ποῖ δή, Δαναοί, τὸν ἐμὸν τύμβον' "115. στέλλεσθ' ἀγέραστον ἀφέντες;" '
124. δισσῶν μύθων ῥήτορες ἦσαν: 125. γνώμῃ δὲ μιᾷ συνεχωρείτην, 126. τὸν ̓Αχίλλειον τύμβον στεφανοῦν ". None | 107. no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared'108. no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared 110. tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb 115. without its prize? A violent dispute with stormy altercation arose, and opinion was divided in the warrior army of Hellas , some being in favor of offering the sacrifice at the tomb, others dissenting.
124. There was Agamemnon, all eagerness in your interest, because of his love for the frenzied prophetess; but the two sons of Theseus, scions of Athens , though supporting different proposals, yet agreed on the same decision, which was to crown Achilles’ tomb with fresh blood; 125. for they said they never would set Cassandra’s bed before Achilles’ valor. '. None |
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19. Euripides, Children of Heracles, 1030-1036, 1040-1043 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Heracles/Hercules (hero) • Troy, Heroes fallen at Troy
Found in books: Csapo (2022) 195; Ekroth (2013) 255; Meister (2019) 133
1030. θανόντα γάρ με θάψεθ' οὗ τὸ μόρσιμον,"1031. δίας πάροιθε παρθένου Παλληνίδος: 1032. καὶ σοὶ μὲν εὔνους καὶ πόλει σωτήριος 1033. μέτοικος αἰεὶ κείσομαι κατὰ χθονός,' "1034. τοῖς τῶνδε δ' ἐκγόνοισι πολεμιώτατος," '1035. ὅταν μόλωσι δεῦρο σὺν πολλῇ χερὶ 1036. χάριν προδόντες τήνδε. τοιούτων ξένων' "
1040. κοὐκ ἂν προδοῦναί μ'. ἀλλὰ μήτε μοι χοὰς" "1041. μήθ' αἷμ' ἐάσητ' εἰς ἐμὸν στάξαι τάφον." "1042. κακὸν γὰρ αὐτοῖς νόστον ἀντὶ τῶνδ' ἐγὼ" "1043. δώσω: διπλοῦν δὲ κέρδος ἕξετ' ἐξ ἐμοῦ:" "'. None | 1030. Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants,'1031. rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena 1031. Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, 1035. whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle,
1040. and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena '. None |
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20. Euripides, Hippolytus, 1328-1330, 1334, 1425-1426 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Heracles/Hercules (hero) • action, taken by heroines • choice, by heroines • cult, and heroines • gods, as distinct from heroes • hero • heroes and heroines and battle • heroines, actions of • heroines, and choice • heroines, and cult • heroines, choice by • heroines, kleos of • kleos, of heroines
Found in books: Csapo (2022) 188; Lipka (2021) 109; Lyons (1997) 44, 101; Meister (2019) 133, 165; Parker (2005) 145
1328. Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε,"1329. πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" '1330. οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "1330. τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." '
1334. θανεῖν ἐᾶσαι. τὴν δὲ σὴν ἁμαρτίαν
1425. δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "1426. κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" "". None | 1328. Perdition seize me! Queen revered! Artemi'1329. Perdition seize me! Queen revered! Artemi 1330. his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin,
1425. for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, '. None |
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21. Euripides, Iphigenia At Aulis, 460-461 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymenaeus, the hero • sacrifice, death (of the heroine) as prenuptial (ritual)
Found in books: Meister (2019) 56; Pinheiro Bierl and Beck (2013) 211
| 460. And for this poor maid—why maid? Death, it seems, will soon make her his bride—how I pity her! Thus will she plead to me, I think: My father, will you slay me? May you yourself make such a marriage, and whoever is a friend to you!'461. And for this poor maid—why maid? Death, it seems, will soon make her his bride—how I pity her! Thus will she plead to me, I think: My father, will you slay me? May you yourself make such a marriage, and whoever is a friend to you! '. None |
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22. Euripides, Medea, 1381-1383 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • hero
Found in books: Lipka (2021) 93; Meister (2019) 133
1381. τύμβους ἀνασπῶν: γῇ δὲ τῇδε Σισύφου'1382. σεμνὴν ἑορτὴν καὶ τέλη προσάψομεν 1383. τὸ λοιπὸν ἀντὶ τοῦδε δυσσεβοῦς φόνου. '. None | 1381. that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus,'1382. that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, '. None |
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23. Euripides, Orestes, 1625-1665, 1683-1690 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Orestes (hero) • Perseus, hero • Pylades (hero) • eponymous heroes • hero • hero-cult • heroines, rescue of
Found in books: Csapo (2022) 214; Henderson (2020) 142; Kowalzig (2007) 195, 240; Lipka (2021) 95; Lyons (1997) 161; Meister (2019) 133, 139
1625. Μενέλαε, παῦσαι λῆμ' ἔχων τεθηγμένον:"1626. Φοῖβός ς' ὁ Λητοῦς παῖς ὅδ' ἐγγὺς ὢν καλῶ:" "1627. σύ θ' ὃς ξιφήρης τῇδ' ἐφεδρεύεις κόρῃ," "1628. ̓Ορέσθ', ἵν' εἰδῇς οὓς φέρων ἥκω λόγους." '1629. ̔Ελένην μὲν ἣν σὺ διολέσαι πρόθυμος ὢν 1630. ἥμαρτες, ὀργὴν Μενέλεῳ ποιούμενος,' "1631. ἥδ' ἐστίν, ἣν ὁρᾶτ' ἐν αἰθέρος πτυχαῖς," '1632. σεσῳσμένη τε κοὐ θανοῦσα πρὸς σέθεν. 1633. ἐγώ νιν ἐξέσῳσα κἀπὸ φασγάνου' "1634. τοῦ σοῦ κελευσθεὶς ἥρπας' ἐκ Διὸς πατρός." '1635. Ζηνὸς γὰρ οὖσαν ζῆν νιν ἄφθιτον χρεών,' "1636. Κάστορί τε Πολυδεύκει τ' ἐν αἰθέρος πτυχαῖς" '1637. σύνθακος ἔσται, ναυτίλοις σωτήριος. 1638. ἄλλην δὲ νύμφην ἐς δόμους κτῆσαι λαβών, 1639. ἐπεὶ θεοὶ τῷ τῆσδε καλλιστεύματι 1640. ̔́Ελληνας εἰς ἓν καὶ Φρύγας συνήγαγον,' "1641. θανάτους τ' ἔθηκαν, ὡς ἀπαντλοῖεν χθονὸς" '1642. ὕβρισμα θνητῶν ἀφθόνου πληρώματος.' "1643. τὰ μὲν καθ' ̔Ελένην ὧδ' ἔχει: σὲ δ' αὖ χρεών," "1644. ̓Ορέστα, γαίας τῆσδ' ὑπερβαλόνθ' ὅρους" '1645. Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. 1646. κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον' "1647. ̓Αζᾶσιν ̓Αρκάσιν τ' ̓Ορέστειον καλεῖν." "1648. ἐνθένδε δ' ἐλθὼν τὴν ̓Αθηναίων πόλιν" '1649. δίκην ὑπόσχες αἵματος μητροκτόνου 1650. Εὐμενίσι τρισσαῖς: θεοὶ δέ σοι δίκης βραβῆς 1651. πάγοισιν ἐν ̓Αρείοισιν εὐσεβεστάτην' "1652. ψῆφον διοίσους', ἔνθα νικῆσαί σε χρή." "1653. ἐφ' ἧς δ' ἔχεις, ̓Ορέστα, φάσγανον δέρῃ," "1654. γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" '1655. Νεοπτόλεμος γαμεῖν νιν, οὐ γαμεῖ ποτε. 1656. θανεῖν γὰρ αὐτῷ μοῖρα Δελφικῷ ξίφει, 1657. δίκας ̓Αχιλλέως πατρὸς ἐξαιτοῦντά με.' "1658. Πυλάδῃ δ' ἀδελφῆς λέκτρον, ὥς ποτ' ᾔνεσας," "1659. δός: ὁ δ' ἐπιών νιν βίοτος εὐδαίμων μένει." "1660. ̓́Αργους δ' ̓Ορέστην, Μενέλεως, ἔα κρατεῖν," "1661. ἐλθὼν δ' ἄνασσε Σπαρτιάτιδος χθονός," '1662. φερνὰς ἔχων δάμαρτος, ἥ σε μυρίοις' "1663. πόνοις διδοῦσα δεῦρ' ἀεὶ διήνυσεν." "1664. τὰ πρὸς πόλιν δὲ τῷδ' ἐγὼ θήσω καλῶς," "1665. ὅς νιν φονεῦσαι μητέρ' ἐξηνάγκασα." "
1683. θεῶν Εἰρήνην τιμῶντες: ἐγὼ δ'" '1684. ̔Ελένην Δίοις μελάθροις πελάσω, 1685. λαμπρῶν ἄστρων πόλον ἐξανύσας,' "1686. ἔνθα παρ' ̔́Ηρᾳ τῇ θ' ̔Ηρακλέους" '1687. ̔́Ηβῃ πάρεδρος θεὸς ἀνθρώποις 1688. ἔσται σπονδαῖς ἔντιμος ἀεί, 1689. σὺν Τυνδαρίδαις, τοῖς Διὸς υἱοῖς, 1690. ναύταις μεδέουσα θαλάσσης.' "". None | 1625. Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne'1626. Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne 1630. failed to destroy, when you were seeking to anger Menelaus, is here as you see in the enfolding air, rescued from death and not slain by you. I saved her and snatched her from beneath your sword at the bidding of father Zeus, 1635. for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline 1640. joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals. 1643. So much for Helen; as for you, Orestes, you must cross the broders of this land 1645. and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; 1650. the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; 1655. Neoptolemus shall never marry her, though he thinks he will; for he is fated to die by a Delphian sword, when he claims satisfaction of me for the death of his father Achilles. Give your sister in marriage to Pylades, to whom you formerly promised her; the life awaiting him is one of happiness. 1660. Menelaus, leave Orestes to rule Argos ; go and reign over the Spartan land, keeping it as the dowry of a wife who till this day never ceased causing you innumerable troubles. I will set matters straight between Orestes and the citizens, 1665. for I forced him to murder his mother. Oreste
1683. Go your ways, and honor Peace, fairest of goddesses; I will bring Helen to the halls of Zeus, 1685. when I have come to the sky, bright with stars. There, enthroned beside Hera and Hebe, the bride of Heracles, she will be honored by men with libations as a goddess for ever; along with those Zeus-born sons of Tyndareus, 1690. he will be a guardian of the sea, for the good of sailors. Choru '. None |
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24. Euripides, Phoenician Women, 202 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Paris (hero), Parnassos, peoples in • chorus, the, and the hero(ine)
Found in books: Jouanna (2018) 713; Kowalzig (2007) 138
202. Τύριον οἶδμα λιποῦς' ἔβαν"". None | 202. From the Tyrian swell of the sea I came, a choice offering for Loxias from the island of Phoenicia ,''. None |
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25. Euripides, Trojan Women, 322-324, 351-352 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymenaeus, the hero • epyllion, and the tragic in Hero and Leander
Found in books: Goldhill (2020) 66; Meister (2019) 56
322. διδοῦς', ὦ ̔Υμέναιε, σοί,"323. διδοῦς', ὦ ̔Εκάτα, φάος," '324. παρθένων ἐπὶ λέκτροις' "
351. ἐσφέρετε πεύκας, δάκρυά τ' ἀνταλλάξατε" '352. τοῖς τῆσδε μέλεσι, Τρῳάδες, γαμηλίοις.' "". None | 322. am making this torch to blaze and show its light, giving to you, O Hymen, giving, O Hecate, a light, at the maiden’s wedding, as the custom is.'323. am making this torch to blaze and show its light, giving to you, O Hymen, giving, O Hecate, a light, at the maiden’s wedding, as the custom is.
351. but still you are as frantic as before. Take in those torches, Trojan friends, and for her wedding madrigals weep your tears instead. Cassandra '. None |
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26. Herodotus, Histories, 1.32, 1.34, 1.36, 1.56, 1.60, 1.65-1.68, 1.148, 1.167-1.168, 1.181, 1.209, 2.1-2.3, 2.12, 2.43-2.44, 2.51-2.53, 2.113-2.117, 2.139, 2.141, 2.143, 2.145, 2.152, 2.171, 3.64, 3.80-3.82, 3.124, 3.140-3.149, 4.8-4.11, 4.79, 4.94-4.96, 4.103, 4.150-4.151, 5.41-5.47, 5.49, 5.55-5.56, 5.59-5.64, 5.66-5.67, 5.67.5, 5.70-5.72, 5.75, 5.77, 5.79-5.92, 5.94, 5.97, 5.114, 6.34-6.35, 6.38, 6.53, 6.61, 6.87, 6.90-6.91, 6.105-6.107, 6.117-6.118, 7.6, 7.8, 7.12-7.18, 7.43, 7.94, 7.117, 7.132, 7.137, 7.139, 7.143-7.144, 7.153, 7.189, 7.191-7.192, 7.197, 7.200.2, 8.35-8.39, 8.46, 8.55, 8.64, 8.84, 8.94, 8.104, 8.121-8.122, 8.129, 8.133-8.135, 9.34, 9.61-9.62, 9.65, 9.97, 9.101, 9.106, 9.116 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles, dual character as both god and hero • Adrastos, hero cult • Adrastus (hero) • Adrastus, hero of Sicyon • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Aglaurus, heroine of Athens • Aiakos, hero of grain-supply • Ajax, hero of Salamis • Amiclas, hero of Carthage • Amphiaraos, promotion from hero to god • Amphiaraus, hero of Thebes • Amphictyon (mythological hero) • Androcrates, hero of Plataea • Antigone (Sophocles), political heroes in • Aristogiton, hero of Athens • Athenians, trust in gods and heroes • Autonous, hero of Delphi • Callirhoe, fictional heroine, • Cecrops, hero of Athens • Chaereas, fictional hero, • Chios, eponymous hero • Codrus, hero of Athens • Comparisons, with heroes and gods • Crates, Heroes • Creon, as a political hero • Cychreus, hero of Athens • Cyrnus, hero of Phocaea • Echetlaeus, hero of Athens • Eponymous Heroes • Eponymous heroes (tribal) • Erechtheus, hero of Athens • Festivals, of war heroes at Sparta • Harmodius, hero of Athens • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hero at Antisara • Hero at Pyrgiliom • Hero at the Haie • Hero-Doctor • Heroes and heroines • Heroes and heroines, of Abdera • Heroes and heroines, of Acanthus • Heroes and heroines, of Aegina • Heroes and heroines, of Amathusia • Heroes and heroines, of Argos • Heroes and heroines, of Athens • Heroes and heroines, of Athens (eponymous) • Heroes and heroines, of Chersonnesus • Heroes and heroines, of Delphi • Heroes and heroines, of Egesta • Heroes and heroines, of Elaeus • Heroes and heroines, of Phocaeans • Heroes and heroines, of Plataea • Heroes and heroines, of Sicyon • Heroes and heroines, of Sparta • Heroes and heroines, of Tegea • Heroes and heroines, of Thebes • Heroes and heroines, of Troy • Heroes at Delphi • Heros Iatros • Herse, heroine of Athens • Itonos, hero-king of Thessalians • Kaukon (mythological hero) • Lindos, hero • Lycurgus, hero of Sparta • Marathon, hero of Athens • Melanippus, hero of Thebes • Miltiades the Elder of Athens, hero of Chersonnesus • Neleus, hero of Athens • Nostoi traditions, cults, cities, hero-cults • Odysseus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Olympian gods, heroes and • Onesilus, hero of Amathusia • Orestes (mythological hero) • Orestes, hero of Sparta • Pandrosus, heroine of Athens • Paris (hero), Parnassos, peoples in • Peleus, hero of Aegina • Pelops (mythological hero) • Perseus, Greek Hero • Perseus, as Greek hero • Perseus, hero • Perseus, hero, Persia, Greeks and • Perseus, hero, turning Argive in song • Philippides (mythological hero) • Philippus of Croton, hero of Egesta • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Pto(i)os, hero • Sardinia, incubation at sleeping heroes sanctuary(?) • Sosineos, as a hero in Thorikos • Talthybius, hero of Sparta • Telamon, hero of Aegina • Teneros, Theban hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Teneros, Theban hero, birth of at Ismenion • Theseus, Greek Hero • Theseus, hero of Athens • Timasius, hero of Abdera • animal victim, hero's portion at sacrifice • athletes, worshipped as heroes • bones, hero bones • bones, of hero • cult of gods, goddesses, and heroes, of mother goddess • cult, and heroines • cult, hero-cults • dedications, to Heros Iatros • deification, heroes • enemy, worshipped as hero • eponymous hero • eponymous hero, and Sparta • eponymous hero, games • grave, of hero • hero • hero cult • hero cults • hero, • hero, eponymos • hero, heroism • hero, heroism, hero-cult • hero-cult • heroes • heroes, political • heroes, rarely called Soter • heroes, ritual and • heroes, with limited timai • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones • heroine powerful character of • heroines, and cult • heroines, and transitions • heroines, rescue of • heros, Rhamnous • impurity, heroes considered as impure • kings, as political heroes • mortal side of hero • priests and priestesses, of Heros Iatros • private sacrifices, to heroes • temple, of Heros Melanippus at Sicyon • tomb, of hero • violent death, and hero-cults • war, and hero-cult
Found in books: Amendola (2022) 302; Bernabe et al (2013) 250, 402; Borg (2008) 37, 38; Bowersock (1997) 104; Bowie (2021) 195; Csapo (2022) 18, 186, 187; Eidinow and Driediger-Murphy (2019) 49; Eidinow and Kindt (2015) 13, 35, 201, 275, 278, 310, 372, 388, 495; Eisenfeld (2022) 160, 161; Ekroth (2013) 21, 82, 83, 85, 86, 97, 98, 127, 149, 170, 171, 179, 182, 183, 198, 202, 203, 208, 211, 219, 220, 226, 233, 239, 297, 331; Finkelberg (2019) 141, 224, 225; Gruen (2011) 264; Gygax (2016) 102; Humphreys (2018) 628, 636, 667, 693, 950; Jim (2022) 8, 151; Jouanna (2018) 334; Kowalzig (2007) 105, 106, 135, 138, 139, 151, 152, 157, 165, 169, 170, 212, 213, 218, 221, 222, 240, 241, 301, 302, 308, 342, 369, 375, 376, 385; Lalone (2019) 17; Lipka (2021) 96, 111, 141, 153, 159, 167, 168; Lupu(2005) 372; Lyons (1997) 45, 162; Marek (2019) 110; Meister (2019) 168; Mikalson (2003) 16, 18, 20, 22, 23, 36, 44, 47, 50, 51, 52, 53, 56, 61, 70, 71, 72, 73, 74, 77, 79, 80, 82, 83, 84, 87, 88, 89, 95, 96, 108, 111, 114, 115, 120, 122, 129, 130, 131, 132, 133, 134, 135, 137, 138, 140, 143, 147, 155, 157, 167, 175, 176, 182, 186, 187, 192, 193, 204, 207, 210, 217, 224, 226, 230, 235; Mikalson (2016) 261; Papazarkadas (2011) 32; Renberg (2017) 526, 671; Rizzi (2010) 60; Rutter and Sparkes (2012) 150; Stavrianopoulou (2013) 258; Stephens and Winkler (1995) 79; Sweeney (2013) 83; Waldner et al (2016) 18; Wolfsdorf (2020) 551
1.32. Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.”
1.34. μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ.
1.36. ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.”
1.56. τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη.
1.60. μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον.
1.65. τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος. 1.66. οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. 1.67. κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68. τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.
1.148. τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1
1.167. τῶν δὲ διαφθαρεισέων νεῶν τοὺς ἄνδρας οἱ τε Καρχηδόνιοι καὶ οἱ Τυρσηνοὶ διέλαχον, τῶν δὲ Τυρσηνῶν οἱ Ἀγυλλαῖοι 1 ἔλαχόν τε αὐτῶν πολλῷ πλείστους καὶ τούτους ἐξαγαγόντες κατέλευσαν. μετὰ δὲ Ἀγυλλαίοισι πάντα τὰ παριόντα τὸν χῶρον, ἐν τῶ οἱ Φωκαιέες καταλευσθέντες ἐκέατο, ἐγίνετο διάστροφα καὶ ἔμπηρα καὶ ἀπόπληκτα, ὁμοίως πρόβατα καὶ ὑποζύγια καὶ ἄνθρωποι. οἱ δὲ Ἀγυλλαῖοι ἐς Δελφοὺς ἔπεμπον βουλόμενοι ἀκέσασθαι τὴν ἁμαρτάδα. ἡ δὲ Πυθίη σφέας ἐκέλευσε ποιέειν τὰ καὶ νῦν οἱ Ἀγυλλαῖοι ἔτι ἐπιτελέουσι· καὶ γὰρ ἐναγίζουσί σφι μεγάλως καὶ ἀγῶνα γυμνικὸν καὶ ἱππικὸν ἐπιστᾶσι. καὶ οὗτοι μὲν τῶν Φωκαιέων τοιούτῳ μόρῳ διεχρήσαντο, οἱ δὲ αὐτῶν ἐς τὸ Ῥήγιον καταφυγόντες ἐνθεῦτεν ὁρμώμενοι ἐκτήσαντο πόλιν γῆς τῆς Οἰνωτρίης ταύτην ἥτις νῦν Ὑέλη καλέεται· ἔκτισαν δὲ ταύτην πρὸς ἀνδρὸς Ποσειδωνιήτεω μαθόντες ὡς τὸν Κύρνον σφι ἡ Πυθίη ἔχρησε κτίσαι ἥρων ἐόντα, ἀλλʼ οὐ τὴν νῆσον. 1.168. Φωκαίης μέν νυν πέρι τῆς ἐν Ἰωνίῃ οὕτω ἔσχε παραπλήσια δὲ τούτοισι καὶ Τήιοι ἐποίησαν. ἐπείτε γὰρ σφέων εἷλε χώματι τὸ τεῖχος Ἅρπαγος, ἐσβάντες πάντες ἐς τὰ πλοῖα οἴχοντο πλέοντες ἐπὶ τῆς Θρηίκης, καὶ ἐνθαῦτα ἔκτισαν πόλιν Ἄβδηρα, τὴν πρότερος τούτων Κλαζομένιος Τιμήσιος κτίσας οὐκ ἀπόνητο, ἀλλʼ ὑπὸ Θρηίκων ἐξελασθεὶς τιμὰς νῦν ὑπὸ Τηίων τῶν ἐν Ἀβδήροισι ὡς ἥρως ἔχει.
1.181. τοῦτο μὲν δὴ τὸ τεῖχος θώρηξ ἐστί, ἕτερον δὲ ἔσωθεν τεῖχος περιθέει, οὐ πολλῷ τεῳ ἀσθενέστερον τοῦ ἑτέρου τείχεος, στεινότερον δέ. ἐν δὲ φάρσεϊ ἑκατέρῳ τῆς πόλιος ἐτετείχιστο ἐν μέσῳ ἐν τῷ μὲν τὰ βασιλήια περιβόλῳ μεγάλῳ τε καὶ ἰσχυρῷ, ἐν δὲ τῷ ἑτέρῳ Διὸς Βήλου ἱρὸν χαλκόπυλον, καὶ ἐς ἐμὲ ἔτι τοῦτο ἐόν, δύο σταδίων πάντῃ, ἐὸν τετράγωνον. ἐν μέσῳ δὲ τοῦ ἱροῦ πύργος στερεὸς οἰκοδόμηται, σταδίου καὶ τὸ μῆκος καὶ τὸ εὖρος, καὶ ἐπὶ τούτῳ τῷ πύργῳ ἄλλος πύργος ἐπιβέβηκε, καὶ ἕτερος μάλα ἐπὶ τούτῳ, μέχρι οὗ ὀκτὼ πύργων. ἀνάβασις δὲ ἐς αὐτοὺς ἔξωθεν κύκλῳ περὶ πάντας τοὺς πύργους ἔχουσα πεποίηται. μεσοῦντι δέ κου τῆς ἀναβάσιος ἐστὶ καταγωγή τε καὶ θῶκοι ἀμπαυστήριοι, ἐν τοῖσι κατίζοντες ἀμπαύονται οἱ ἀναβαίνοντες. ἐν δὲ τῷ τελευταίῳ πύργῳ νηὸς ἔπεστι μέγας· ἐν δὲ τῷ νηῷ κλίνη μεγάλη κέεται εὖ ἐστρωμένη, καὶ οἱ τράπεζα παρακέεται χρυσέη. ἄγαλμα δὲ οὐκ ἔνι οὐδὲν αὐτόθι ἐνιδρυμένον, οὐδὲ νύκτα οὐδεὶς ἐναυλίζεται ἀνθρώπων ὅτι μὴ γυνὴ μούνη τῶν ἐπιχωρίων, τὴν ἂν ὁ θεὸς ἕληται ἐκ πασέων, ὡς λέγουσι οἱ Χαλδαῖοι ἐόντες ἱρέες τούτου τοῦ θεοῦ.
1.209. ἐπείτε δὲ ἐπεραιώθη τὸν Ἀράξεα, νυκτὸς ἐπελθούσης εἶδε ὄψιν εὕδων ἐν τῶν Μασσαγετέων τῇ χωρῇ τοιήνδε· ἐδόκεε ὁ Κῦρος ἐν τῷ ὕπνῳ ὁρᾶν τῶν Ὑστάσπεος παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. Ὑστάσπεϊ δὲ τῷ Ἀρσάμεος ἐόντι ἀνδρὶ Ἀχαιμενίδῃ ἦν τῶν παίδων Δαρεῖος πρεσβύτατος, ἐὼν τότε ἡλικίην ἐς εἴκοσί κου μάλιστα ἔτεα, καὶ οὗτος κατελέλειπτο ἐν Πέρσῃσι· οὐ γὰρ εἶχέ κω ἡλικίην στρατεύεσθαι. ἐπεὶ ὦν δὴ ἐξηγέρθη ὁ Κῦρος, ἐδίδου λόγον ἑωυτῷ περὶ τῆς ὄψιος. ὡς δέ οἱ ἐδόκεε μεγάλη εἶναι ἡ ὄψις, καλέσας Ὑστάσπεα καὶ ἀπολαβὼν μοῦνον εἶπε “Ὕστασπες, παῖς σὸς ἐπιβουλεύων ἐμοί τε καὶ τῇ ἐμῇ ἀρχῇ ἑάλωκε. ὡς δὲ ταῦτα ἀτρεκέως οἶδα, ἐγὼ σημανέω· ἐμεῦ θεοὶ κήδονται καί μοι πάντα προδεικνύουσι τὰ ἐπιφερόμενα. ἤδη ὦν ἐν τῇ παροιχομένῃ νυκτὶ εὕδων εἶδον τῶν σῶν παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. οὔκων ἐστὶ μηχανὴ ἀπὸ τῆς ὄψιος ταύτης οὐδεμία τὸ μὴ ἐκεῖνον ἐπιβουλεύειν ἐμοί· σύ νυν τὴν ταχίστην πορεύεο ὀπίσω ἐς Πέρσας καὶ ποίεε ὅκως, ἐπεὰν ἐγὼ τάδε καταστρεψάμενος ἔλθω ἐκεῖ, ὥς μοι καταστήσεις τὸν παῖδα ἐς ἔλεγχον.”
2.1. τελευτήσαντος δὲ Κύρου παρέλαβε τὴν βασιληίην Καμβύσης, Κύρου ἐὼν παῖς καὶ Κασσανδάνης τῆς Φαρνάσπεω θυγατρός, τῆς προαποθανούσης Κῦρος αὐτός τε μέγα πένθος ἐποιήσατο καὶ τοῖσι ἄλλοισι προεῖπε πᾶσι τῶν ἦρχε πένθος ποιέεσθαι. ταύτης δὴ τῆς γυναικὸς ἐὼν παῖς καὶ Κύρου Καμβύσης Ἴωνας μὲν καὶ Αἰολέας ὡς δούλους πατρωίους ἐόντας ἐνόμιζε, ἐπὶ δὲ Αἴγυπτον ἐποιέετο στρατηλασίην ἄλλους τε παραλαβὼν τῶν ἦρχε καὶ δὴ καὶ Ἑλλήνων τῶν ἐπεκράτεε. 2.2. οἱ δὲ Αἰγύπτιοι, πρὶν μὲν ἢ Ψαμμήτιχον σφέων βασιλεῦσαι, ἐνόμιζον ἑωυτοὺς πρώτους γενέσθαι πάντων ἀνθρώπων· ἐπειδὴ δὲ Ψαμμήτιχος βασιλεύσας ἠθέλησε εἰδέναι οἵτινες γενοίατο πρῶτοι, ἀπὸ τούτου νομίζουσι Φρύγας προτέρους γενέσθαι ἑωυτῶν, τῶν δὲ ἄλλων ἑωυτούς. Ψαμμήτιχος δὲ ὡς οὐκ ἐδύνατο πυνθανόμενος πόρον οὐδένα τούτου ἀνευρεῖν, οἳ γενοίατο πρῶτοι ἀνθρώπων, ἐπιτεχνᾶται τοιόνδε. παιδία δύο νεογνὰ ἀνθρώπων τῶν ἐπιτυχόντων δίδωσι ποιμένι τρέφειν ἐς τὰ ποίμνια τροφήν τινα τοιήνδε, ἐντειλάμενος μηδένα ἀντίον αὐτῶν μηδεμίαν φωνὴν ἱέναι, ἐν στέγῃ δὲ ἐρήμῃ ἐπʼ ἑωυτῶν κέεσθαι αὐτά, καὶ τὴν ὥρην ἐπαγινέειν σφι αἶγας, πλήσαντα δὲ γάλακτος τἆλλα διαπρήσσεσθαι· ταῦτα δὲ ἐποίεέ τε καὶ ἐνετέλλετο Ψαμμήτιχος θέλων ἀκοῦσαι τῶν παιδίων, ἀπαλλαχθέντων τῶν ἀσήμων κνυζημάτων, ἥντινα φωνὴν ῥήξουσι πρώτην· τά περ ὦν καὶ ἐγένετο. ὡς γὰρ διέτης χρόνος ἐγεγόνεε ταῦτα τῷ ποιμένι πρήσσοντι, ἀνοίγοντι τὴν θύρην καὶ ἐσιόντι τὰ παιδία ἀμφότερα προσπίπτοντα βεκὸς ἐφώνεον, ὀρέγοντα τὰς χεῖρας. τὰ μὲν δὴ πρῶτα ἀκούσας ἥσυχος ἦν ὁ ποιμήν· ὡς δὲ πολλάκις φοιτέοντι καὶ ἐπιμελομένῳ πολλὸν ἦν τοῦτο τὸ ἔπος, οὕτω δὴ σημήνας τῷ δεσπότῃ ἤγαγε τὰ παιδία κελεύσαντος ἐς ὄψιν τὴν ἐκείνου. ἀκούσας δὲ καὶ αὐτὸς ὁ Ψαμμήτιχος ἐπυνθάνετο οἵτινες ἀνθρώπων βεκός τι καλέουσι, πυνθανόμενος δὲ εὕρισκε Φρύγας καλέοντας τὸν ἄρτον. οὕτω συνεχώρησαν Αἰγύπτιοι καὶ τοιούτῳ σταθμησάμενοι πρήγματι τοὺς Φρύγας πρεσβυτέρους εἶναι ἑωυτῶν. ὧδε μὲν γενέσθαι τῶν ἱρέων τοῦ Ἡφαίστου τοῦ ἐν Μέμφι ἤκουον· Ἕλληνες δὲ λέγουσι ἄλλα τε μάταια πολλὰ καὶ ὡς γυναικῶν τὰς γλώσσας ὁ Ψαμμήτιχος ἐκταμὼν τὴν δίαιταν οὕτω ἐποιήσατο τῶν παίδων παρὰ ταύτῃσι τῇσι γυναιξί. 2.3. κατὰ μὲν δὴ τὴν τροφὴν τῶν παίδων τοσαῦτα ἔλεγον, ἤκουσα δὲ καὶ ἄλλα ἐν Μέμφι ἐλθὼν ἐς λόγους τοῖσι ἱρεῦσι τοῦ Ἡφαίστου. καὶ δὴ καὶ ἐς Θήβας τε καὶ ἐς Ἡλίου πόλιν αὐτῶν τούτων εἵνεκεν ἐτραπόμην, ἐθέλων εἰδέναι εἰ συμβήσονται τοῖσι λόγοισι τοῖσι ἐν Μέμφι· οἱ γὰρ Ἡλιοπολῖται λέγονται Αἰγυπτίων εἶναι λογιώτατοι. τὰ μέν νυν θεῖα τῶν ἀπηγημάτων οἷα ἤκουον οὐκ εἰμὶ πρόθυμος ἐξηγέεσθαι, ἔξω ἢ τὰ οὐνόματα αὐτῶν μοῦνον, νομίζων πάντας ἀνθρώπους ἴσον περὶ αὐτῶν ἐπίστασθαι· τὰ δʼ ἂν ἐπιμνησθέω αὐτῶν, ὑπὸ τοῦ λόγου ἐξαναγκαζόμενος ἐπιμνησθήσομαι.
2.12. τὰ περὶ Αἴγυπτον ὦν καὶ τοῖσι λέγουσι αὐτὰ πείθομαι καὶ αὐτὸς οὕτω κάρτα δοκέω εἶναι, ἰδών τε τὴν Αἴγυπτον προκειμένην τῆς ἐχομένης γῆς κογχύλιά τε φαινόμενα ἐπὶ τοῖσι ὄρεσι καὶ ἅλμην ἐπανθέουσαν, ὥστε καὶ τὰς πυραμίδας δηλέεσθαι, καὶ ψάμμον μοῦνον Αἰγύπτου ὄρος τοῦτο τὸ ὑπὲρ Μέμφιος ἔχον, πρὸς δὲ τῇ χώρῃ οὔτε τῇ Ἀραβίῃ προσούρῳ ἐούσῃ τὴν Αἴγυπτον προσεικέλην οὔτε τῇ Λιβύῃ, οὐ μὲν οὐδὲ τῇ Συρίῃ ʽτῆς γὰρ Ἀραβίης τὰ παρὰ θάλασσαν Σύροι νέμονταἰ, ἀλλὰ μελάγγαιόν τε καὶ καταρρηγνυμένην, ὥστε ἐοῦσαν ἰλύν τε καὶ πρόχυσιν ἐξ Αἰθιοπίης κατενηνειγμένην ὑπὸ τοῦ ποταμοῦ. τὴν δὲ Λιβύην ἴδμεν ἐρυθροτέρην τε γῆν καὶ ὑποψαμμοτέρην, τὴν δὲ Ἀραβίην τε καὶ Συρίην ἀργιλωδεστέρην τε καὶ ὑπόπετρον ἐοῦσαν.
2.43. Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44. καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
2.51. ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52. ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.113. ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις.
2.114. ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.”
2.115. ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.”
2.116. Ἑλένης μὲν ταύτην ἄπιξιν παρὰ Πρωτέα ἔλεγον οἱ ἱρέες γενέσθαι· δοκέει δέ μοι καὶ Ὅμηρος τὸν λόγον τοῦτον πυθέσθαι· ἀλλʼ οὐ γὰρ ὁμοίως ἐς τὴν ἐποποιίην εὐπρεπὴς ἦν τῷ ἑτέρῳ τῷ περ ἐχρήσατο, ἑκὼν μετῆκε αὐτόν, δηλώσας ὡς καὶ τοῦτον ἐπίσταιτο τὸν λόγον· δῆλον δὲ κατὰ γὰρ 1 ἐποίησε ἐν Ἰλιάδι ʽκαὶ οὐδαμῇ ἄλλῃ ἀνεπόδισε ἑωυτόν’ πλάνην τὴν Ἀλεξάνδρου, ὡς ἀπηνείχθη ἄγων Ἑλένην τῇ τε δὴ ἄλλῃ πλαζόμενος καὶ ὡς ἐς Σιδῶνα τῆς Φοινίκης ἀπίκετο. ἐπιμέμνηται δὲ αὐτοῦ ἐν Διομήδεος ἀριστείῃ· λέγει δὲ τὰ ἔπεα ὧδε. ἔνθʼ ἔσαν οἱ πέπλοι παμποίκιλοι, ἔργα γυναικῶν Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδής ἤγαγε Σιδονίηθεν, ἐπιπλὼς εὐρέα πόντον, τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν. homer, Iliad, 6.289-292 ἐπιμέμνηται δὲ καὶ ἐν Ὀδυσσείῃ ἐν τοῖσιδε τοῖσι ἔπεσι. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, ἐσθλά, τά οἱ Πολύδαμνα πόρεν Θῶνος παράκοιτις Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά. Homer, Odyssey, 4.227-230 καὶ τάδε ἕτερα πρὸς Τηλέμαχον Μενέλεως λέγει. Αἰγύπτῳ μʼ ἔτι δεῦρο θεοὶ μεμαῶτα νέεσθαι ἔσχον, ἐπεὶ οὔ σφιν ἔρεξα τεληέσσας ἑκατόμβας. Homer,Odyssey, 4.351-352 ἐν τούτοισι τοῖσι ἔπεσι δηλοῖ ὅτι ἠπίστατο τὴν ἐς Αἴγυπτον Ἀλεξάνδρου πλάνην· ὁμουρέει γὰρ ἡ Συρίη Αἰγύπτῶ, οἱ δὲ Φοίνικες, τῶν ἐστὶ ἡ Σιδών, ἐν τῇ Συρίῃ οἰκέουσι.
2.117. κατὰ ταῦτα δὲ τὰ ἔπεα καὶ τόδε τὸ χωρίον οὐκ ἥκιστα ἀλλὰ μάλιστα δηλοῖ ὅτι οὐκ Ὁμήρου τὰ Κύπρια ἔπεα ἐστὶ ἀλλʼ ἄλλου τινός. ἐν μὲν γὰρ τοῖσι Κυπρίοισι εἴρηται ὡς τριταῖος ἐκ Σπάρτης Ἀλέξανδρος ἀπίκετο ἐς τὸ Ἴλιον ἄγων Ἑλένην, εὐαέι τε πνεύματι χρησάμενος καὶ θαλάσσῃ λείῃ· ἐν δὲ Ἰλιάδι λέγει ὡς ἐπλάζετο ἄγων αὐτήν.
2.139. τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς.
2.141. μετὰ δὲ τοῦτον βασιλεῦσαι τὸν ἱρέα τοῦ Ἡφαίστου, τῷ οὔνομα εἶναι Σεθῶν· τὸν ἐν ἀλογίῃσι ἔχειν παραχρησάμενον τῶν μαχίμων Αἰγυπτίων ὡς οὐδὲν δεησόμενον αὐτῶν, ἄλλα τε δὴ ἄτιμα ποιεῦντα ἐς αὐτούς, καί σφεας ἀπελέσθαι τὰς ἀρούρας· τοῖσι ἐπὶ τῶν προτέρων βασιλέων δεδόσθαι ἐξαιρέτους ἑκάστῳ δυώδεκα ἀρούρας. μετὰ δὲ ἐπʼ Αἴγυπτον ἐλαύνειν στρατὸν μέγαν Σαναχάριβον βασιλέα Ἀραβίων τε καὶ Ἀσσυρίων· οὔκων δὴ ἐθέλειν τοὺς μαχίμους τῶν Αἰγυπτίων βοηθέειν. τὸν δʼ ἱρέα ἐς ἀπορίην ἀπειλημένον ἐσελθόντα ἐς τὸ μέγαρον πρὸς τὤγαλμα ἀποδύρεσθαι οἷα κινδυνεύει παθεῖν. ὀλοφυρόμενον δʼ ἄρα μιν ἐπελθεῖν ὕπνον, καί οἱ δόξαι ἐν τῇ ὄψι ἐπιστάντα τὸν θεὸν θαρσύνειν ὡς οὐδὲν πείσεται ἄχαρι ἀντιάζων τὸν Ἀραβίων στρατόν· αὐτὸς γάρ οἱ πέμψειν τιμωρούς. τούτοισι δή μιν πίσυνον τοῖσι ἐνυπνίοισι, παραλαβόντα Αἰγυπτίων τοὺς βουλομένους οἱ ἕπεσθαι, στρατοπεδεύσασθαι ἐν Πηλουσίῳ· ταύτῃ γὰρ εἰσὶ αἱ ἐσβολαί· ἕπεσθαι δέ οἱ τῶν μαχίμων μὲν οὐδένα ἀνδρῶν, καπήλους δὲ καὶ χειρώνακτας καὶ ἀγοραίους ἀνθρώπους. ἐνθαῦτα ἀπικομένοισι 1 τοῖσι ἐναντίοισι αὐτοῖσι ἐπιχυθέντας νυκτὸς μῦς ἀρουραίους κατὰ μὲν φαγεῖν τοὺς φαρετρεῶνας αὐτῶν κατὰ δὲ τὰ τόξα, πρὸς δὲ τῶν ἀσπίδων τὰ ὄχανα, ὥστε τῇ ὑστεραίῃ φευγόντων σφέων γυμνῶν πεσεῖν πολλούς. καὶ νῦν οὗτος ὁ βασιλεὺς ἕστηκε ἐν τῷ ἱρῷ τοῦ Ἡφαίστου λίθινος, ἔχων ἐπὶ τῆς χειρὸς μῦν, λέγων διὰ γραμμάτων τάδε· “ἐς ἐμέ τις ὁρέων εὐσεβὴς ἔστω.”
2.143. πρότερον δὲ Ἑκαταίῳ τῷ λογοποιῷ ἐν Θήβῃσι γενεηλογήσαντί τε ἑωυτὸν καὶ ἀναδήσαντι τὴν πατριὴν ἐς ἑκκαιδέκατον θεὸν ἐποίησαν οἱ ἱρέες τοῦ Διὸς οἷόν τι καὶ ἐμοὶ οὐ γενεηλογήσαντι ἐμεωυτόν· ἐσαγαγόντες ἐς τὸ μέγαρον ἔσω ἐὸν μέγα ἐξηρίθμεον δεικνύντες κολοσσοὺς ξυλίνους τοσούτους ὅσους περ εἶπον· ἀρχιερεὺς γὰρ ἕκαστος αὐτόθι ἱστᾷ ἐπὶ τῆς ἑωυτοῦ ζόης εἰκόνα ἑωυτοῦ· ἀριθμέοντες ὦν καὶ δεικνύντες οἱ ἱρέες ἐμοὶ ἀπεδείκνυσαν παῖδα πατρὸς ἑωυτῶν ἕκαστον ἐόντα, ἐκ τοῦ ἄγχιστα ἀποθανόντος τῆς εἰκόνος διεξιόντες διὰ πασέων, ἕως οὗ ἀπέδεξαν ἁπάσας αὐτάς. Ἑκαταίῳ δὲ γενεηλογήσαντι ἑωυτὸν καὶ ἀναδήσαντι ἐς ἑκκαιδέκατον θεὸν ἀντεγενεηλόγησαν ἐπὶ τῇ ἀριθμήσι, οὐ δεκόμενοι παρʼ αὐτοῦ ἀπὸ θεοῦ γενέσθαι ἄνθρωπον· ἀντεγενεηλόγησαν δὲ ὧδε, φάμενοι ἕκαστον τῶν κολοσσῶν πίρωμιν ἐκ πιρώμιος γεγονέναι, ἐς ὃ τοὺς πέντε καὶ τεσσεράκοντα καὶ τριηκοσίους ἀπέδεξαν κολοσσούς πίρωμιν ἐπονομαζόμενον 1,καὶ οὔτε ἐς θεὸν οὔτε ἐς ἥρωα ἀνέδησαν αὐτούς. πίρωμις δὲ ἐστὶ κατὰ Ἑλλάδα γλῶσσαν καλὸς κἀγαθός.
2.145. ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ.
2.152. τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας.
2.171. ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
3.64. ἐνθαῦτα ἀκούσαντα Καμβύσεα τὸ Σμέρδιος οὔνομα ἔτυψε ἡ ἀληθείη τῶν τε λόγων καὶ τοῦ ἐνυπνίου· ὃς ἐδόκεε ἐν τῷ ὕπνῳ ἀπαγγεῖλαι τινά οἱ ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. μαθὼν δὲ ὡς μάτην ἀπολωλεκὼς εἴη τὸν ἀδελφεόν, ἀπέκλαιε Σμέρδιν· ἀποκλαύσας δὲ καὶ περιημεκτήσας τῇ ἁπάσῃ συμφορῇ ἀναθρώσκει ἐπὶ τὸν ἵππον, ἐν νόῳ ἔχων τὴν ταχίστην ἐς Σοῦσα στρατεύεσθαι ἐπὶ τὸν Μάγον. καί οἱ ἀναθρώσκοντι ἐπὶ τὸν ἵππον τοῦ κολεοῦ τοῦ ξίφεος ὁ μύκης ἀποπίπτει, γυμνωθὲν δὲ τὸ ξίφος παίει τὸν μηρόν· τρωματισθεὶς δὲ κατὰ τοῦτο τῇ αὐτὸς πρότερον τὸν τῶν Αἰγυπτίων θεὸν Ἆπιν ἔπληξε, ὥς οἱ καιρίῃ ἔδοξε τετύφθαι, εἴρετο ὁ Καμβύσης ὅ τι τῇ πόλι οὔνομα εἴη· οἳ δὲ εἶπαν ὅτι Ἀγβάτανα. τῷ δὲ ἔτι πρότερον ἐκέχρηστο ἐκ Βουτοῦς πόλιος ἐν Ἀγβατάνοισι τελευτήσειν τὸν βίον. ὃ μὲν δὴ ἐν τοῖσι Μηδικοῖσι Ἀγβατάνοισι ἐδόκεε τελευτήσειν γηραιός, ἐν τοῖσί οἱ ἦν τὰ πάντα πρήγματα· τὸ δὲ χρηστήριον ἐν τοῖσι ἐν Συρίῃ Ἀγβατάνοισι ἔλεγε ἄρα. καὶ δὴ ὡς τότε ἐπειρόμενος ἐπύθετο τῆς πόλιος τὸ οὔνομα, ὑπὸ τῆς συμφορῆς τῆς τε ἐκ τοῦ Μάγου ἐκπεπληγμένος καὶ τοῦ τρώματος ἐσωφρόνησε, συλλαβὼν δὲ τὸ θεοπρόπιον εἶπε “ἐνθαῦτα Καμβύσεα τὸν Κύρου ἐστὶ πεπρωμένον τελευτᾶν.”
3.80. ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.” 3.81. Ὀτάνης μὲν δὴ ταύτην γνώμην ἐσέφερε· Μεγάβυζος δὲ ὀλιγαρχίῃ ἐκέλευε ἐπιτρέπειν, λέγων τάδε. “τὰ μὲν Ὀτάνης εἶπε τυραννίδα παύων, λελέχθω κἀμοὶ ταῦτα, τὰ δʼ ἐς τὸ πλῆθος ἄνωγε φέρειν τὸ κράτος, γνώμης τῆς ἀρίστης ἡμάρτηκε· ὁμίλου γὰρ ἀχρηίου οὐδέν ἐστι ἀξυνετώτερον οὐδὲ ὑβριστότερον. καίτοι τυράννου ὕβριν φεύγοντας ἄνδρας ἐς δήμου ἀκολάστου ὕβριν πεσεῖν ἐστὶ οὐδαμῶς ἀνασχετόν. ὃ μὲν γὰρ εἴ τι ποιέει, γινώσκων ποιέει, τῷ δὲ οὐδὲ γινώσκειν ἔνι· κῶς γὰρ ἂν γινώσκοι ὃς οὔτʼ ἐδιδάχθη οὔτε εἶδε καλὸν οὐδὲν οἰκήιον, 1 ὠθέει τε ἐμπεσὼν τὰ πρήγματα ἄνευ νόου, χειμάρρῳ ποταμῷ εἴκελος; δήμῳ μέν νυν, οἳ Πέρσῃσι κακὸν νοέουσι, οὗτοι χράσθων, ἡμεῖς δὲ ἀνδρῶν τῶν ἀρίστων ἐπιλέξαντες ὁμιλίην τούτοισι περιθέωμεν τὸ κράτος· ἐν γὰρ δὴ τούτοισι καὶ αὐτοὶ ἐνεσόμεθα· ἀρίστων δὲ ἀνδρῶν οἰκὸς ἄριστα βουλεύματα γίνεσθαι.” 3.82. Μεγάβυζος μὲν δὴ ταύτην γνώμην ἐσέφερε· τρίτος δὲ Δαρεῖος ἀπεδείκνυτο γνώμην, λέγων “ἐμοὶ δὲ τὰ μὲν εἶπε Μεγάβυζος ἐς τὸ πλῆθος ἔχοντα δοκέει ὀρθῶς λέξαι, τὰ δὲ ἐς ὀλιγαρχίην οὐκ ὀρθῶς. τριῶν γὰρ προκειμένων καὶ πάντων τῷ λόγῳ ἀρίστων ἐόντων, δήμου τε ἀρίστου καὶ ὀλιγαρχίης καὶ μουνάρχου, πολλῷ τοῦτο προέχειν λέγω. ἀνδρὸς γὰρ ἑνὸς τοῦ ἀρίστου οὐδὲν ἄμεινον ἂν φανείη· γνώμῃ γὰρ τοιαύτῃ χρεώμενος ἐπιτροπεύοι ἂν ἀμωμήτως τοῦ πλήθεος, σιγῷτό τε ἂν βουλεύματα ἐπὶ δυσμενέας ἄνδρας οὕτω μάλιστα. ἐν δὲ ὀλιγαρχίῃ πολλοῖσι ἀρετὴν ἐπασκέουσι ἐς τὸ κοινὸν ἔχθεα ἴδια ἰσχυρὰ φιλέει ἐγγίνεσθαι· αὐτὸς γὰρ ἕκαστος βουλόμενος κορυφαῖος εἶναι γνώμῃσί τε νικᾶν ἐς ἔχθεα μεγάλα ἀλλήλοισι ἀπικνέονται, ἐξ ὧν στάσιες ἐγγίνονται, ἐκ δὲ τῶν στασίων φόνος· ἐκ δὲ τοῦ φόνου ἀπέβη ἐς μουναρχίην, καὶ ἐν τούτῳ διέδεξε ὅσῳ ἐστὶ τοῦτο ἄριστον. δήμου τε αὖ ἄρχοντος ἀδύνατα μὴ οὐ κακότητα ἐγγίνεσθαι· κακότητος τοίνυν ἐγγινομένης ἐς τὰ κοινὰ ἔχθεα μὲν οὐκ ἐγγίνεται τοῖσι κακοῖσι, φιλίαι δὲ ἰσχυραί· οἱ γὰρ κακοῦντες τὰ κοινὰ συγκύψαντες ποιεῦσι. τοῦτο δὲ τοιοῦτο γίνεται ἐς ὃ ἂν προστάς τις τοῦ δήμου τοὺς τοιούτους παύσῃ. ἐκ δὲ αὐτῶν θωμάζεται οὗτος δὴ ὑπὸ τοῦ δήμου, θωμαζόμενος δὲ ἀνʼ ὦν ἐφάνη μούναρχος ἐών, καὶ ἐν τούτῳ δηλοῖ καὶ οὗτος ὡς ἡ μουναρχίη κράτιστον. ἑνὶ δὲ ἔπεϊ πάντα συλλαβόντα εἰπεῖν, κόθεν ἡμῖν ἡ ἐλευθερίη ἐγένετο καὶ τεῦ δόντος; κότερα παρὰ τοῦ δήμου ἢ ὀλιγαρχίης ἢ μουνάρχου; ἔχω τοίνυν γνώμην ἡμέας ἐλευθερωθέντας διὰ ἕνα ἄνδρα τὸ τοιοῦτο περιστέλλειν, χωρίς τε τούτου πατρίους νόμους μὴ λύειν ἔχοντας εὖ· οὐ γὰρ ἄμεινον.”
3.124. ὁ δὲ πολλὰ μὲν τῶν μαντίων ἀπαγορευόντων πολλὰ δὲ τῶν φίλων ἐστέλλετο αὐτόσε, πρὸς δὲ καὶ ἰδούσης τῆς θυγατρὸς ὄψιν ἐνυπνίου τοιήνδε· ἐδόκεε οἷ τὸν πατέρα ἐν τῷ ἠέρι μετέωρον ἐόντα λοῦσθαι μὲν ὑπὸ τοῦ Διός, χρίεσθαι δὲ ὑπὸ τοῦ ἡλίου. ταύτην ἰδοῦσα τὴν ὄψιν παντοίη ἐγίνετο μὴ ἀποδημῆσαι τὸν Πολυκράτεα παρὰ τὸν Ὀροίτεα, καὶ δὴ καὶ ἰόντος αὐτοῦ ἐπὶ τὴν πεντηκόντερον ἐπεφημίζετο. ὁ δέ οἱ ἠπείλησε, ἢν σῶς ἀπονοστήσῃ, πολλόν μιν χρόνον παρθενεύεσθαι. ἣ δὲ ἠρήσατο ἐπιτελέα ταῦτα γενέσθαι· βούλεσθαι γὰρ παρθενεύεσθαι πλέω χρόνον ἢ τοῦ πατρὸς ἐστερῆσθαι.
3.140. ὁ μὲν δὴ Συλοσῶν ἠπίστατο τοῦτό οἱ ἀπολωλέναι διʼ εὐηθείην. ὡς δὲ τοῦ χρόνου προβαίνοντος Καμβύσης τε ἀπέθανε καὶ τῷ Μάγῳ ἐπανέστησαν οἱ ἑπτὰ καὶ ἐκ τῶν ἑπτὰ Δαρεῖος τὴν βασιληίην ἔσχε, πυνθάνεται ὁ Συλοσῶν ὡς ἡ βασιληίη περιεληλύθοι ἐς τοῦτον τὸν ἄνδρα τῷ κοτὲ αὐτὸς ἔδωκε ἐν Αἰγύπτῳ δεηθέντι τὸ εἷμα. ἀναβὰς δὲ ἐς τὰ Σοῦσα ἵζετο ἐς τὰ πρόθυρα τῶν βασιλέος οἰκίων καὶ ἔφη Δαρείου εὐεργέτης εἶναι. ἀγγέλλει ταῦτα ἀκούσας ὁ πυλουρὸς τῷ βασιλέι· ὁ δὲ θωμάσας λέγει πρὸς αὐτόν “καὶ τίς ἐστὶ Ἑλλήνων εὐεργέτης τῷ ἐγὼ προαιδεῦμαι, νεωστὶ μὲν τὴν ἀρχὴν ἔχων; ἀναβέβηκε δʼ ἤ τις ἢ οὐδείς κω παρʼ ἡμέας αὐτῶν, ἔχω δὲ χρέος εἰπεῖν οὐδὲν ἀνδρὸς Ἕλληνος. ὅμως δὲ αὐτὸν παράγετε ἔσω, ἵνα εἰδέω τί θέλων λέγει ταῦτα.” παρῆγε ὁ πυλουρὸς τὸν Συλοσῶντα, στάντα δὲ ἐς μέσον εἰρώτων οἱ ἑρμηνέες τίς τε εἴη καὶ τί ποιήσας εὐεργέτης φησὶ εἶναι βασιλέος. εἶπε ὦν ὁ Συλοσῶν πάντα τὰ περὶ τὴν χλανίδα γενόμενα, καὶ ὡς αὐτὸς εἴη κεῖνος ὁ δούς. ἀμείβεται πρὸς ταῦτα Δαρεῖος “ὦ γενναιότατε ἀνδρῶν, σὺ κεῖνος εἶς ὃς ἐμοὶ οὐδεμίαν ἔχοντί κω δύναμιν ἔδωκας εἰ καὶ σμικρά, ἀλλʼ ὦν ἴση γε ἡ χάρις ὁμοίως ὡς εἰ νῦν κοθέν τι μέγα λάβοιμι· ἀντʼ ὧν τοι χρυσὸν καὶ ἄργυρον ἄπλετον δίδωμι, ὡς μή κοτέ τοι μεταμελήσῃ Δαρεῖον τὸν Ὑστάσπεος εὖ ποιήσαντι.” λέγει πρὸς ταῦτα ὁ Συλοσῶν “ἐμοὶ μήτε χρυσὸν ὦ βασιλεῦ μήτε ἄργυρον δίδου, ἀλλʼ ἀνασωσάμενός μοι δὸς τὴν πατρίδα Σάμον, τὴν νῦν ἀδελφεοῦ τοῦ ἐμοῦ Πολυκράτεος ἀποθανόντος ὑπὸ Ὀροίτεω ἔχει δοῦλος ἡμέτερος· ταύτην μοι δὸς ἄνευ τε φόνου καὶ ἐξανδραποδίσιος.” 3.141. ταῦτα ἀκούσας Δαρεῖος ἀπέστελλε στρατιήν τε καὶ στρατηγὸν Ὀτάνεα ἀνδρῶν τῶν ἑπτὰ γενόμενον, ἐντειλάμενος, ὅσων ἐδεήθη ὁ Συλοσῶν, ταῦτά οἱ ποιέειν ἐπιτελέα. καταβὰς δὲ ἐπὶ τὴν θάλασσαν ὁ Ὀτάνης ἔστελλε τὴν στρατιήν. 3.142. τῆς δὲ Σάμου Μαιάνδριος ὁ Μαιανδρίου εἶχε τὸ κράτος, ἐπιτροπαίην παρὰ Πολυκράτεος λαβὼν τὴν ἀρχήν· τῷ δικαιοτάτῳ ἀνδρῶν βουλομένῳ γενέσθαι οὐκ ἐξεγένετο. ἐπειδὴ γάρ οἱ ἐξαγγέλθη ὁ Πολυκράτεος θάνατος, ἐποίεε τοιάδε· πρῶτα μὲν Διὸς ἐλευθερίου βωμὸν ἱδρύσατο καὶ τέμενος περὶ αὐτὸν οὔρισε τοῦτο τὸ νῦν ἐν τῷ προαστείῳ ἐστί· μετὰ δέ, ὥς οἱ ἐπεποίητο, ἐκκλησίην συναγείρας πάντων τῶν ἀστῶν ἔλεξε τάδε. “ἐμοί, ὡς ἴστε καὶ ὑμεῖς, σκῆπτρον καὶ δύναμις πᾶσα ἡ Πολυκράτεος ἐπιτέτραπται, καί μοι παρέχει νῦν ὑμέων ἄρχειν. ἐγὼ δὲ τὰ τῷ πέλας ἐπιπλήσσω, αὐτὸς κατὰ δύναμιν οὐ ποιήσω· οὔτε γάρ μοι Πολυκράτης ἤρεσκε δεσπόζων ἀνδρῶν ὁμοίων ἑωυτῷ οὔτε ἄλλος ὅστις τοιαῦτα ποιέει. Πολυκράτης μέν νυν ἐξέπλησε μοῖραν τὴν ἑωυτοῦ, ἐγὼ δὲ ἐς μέσον τὴν ἀρχὴν τιθεὶς ἰσονομίην ὑμῖν προαγορεύω. τοσάδε μέντοι δικαιῶ γέρεα ἐμεωυτῷ γενέσθαι, ἐκ μέν γε τῶν Πολυκράτεος χρημάτων ἐξαίρετα ἓξ τάλαντά μοι γενέσθαι, ἱρωσύνην δὲ πρὸς τούτοισι αἱρεῦμαι αὐτῷ τέ μοι καὶ τοῖσι ἀπʼ ἐμεῦ αἰεὶ γινομένοισι τοῦ Διὸς τοῦ ἐλευθερίου· τῷ αὐτός τε ἱρὸν ἱδρυσάμην καὶ τὴν ἐλευθερίην ὑμῖν περιτίθημι.” ὃ μὲν δὴ ταῦτα τοῖσι Σαμίοισι ἐπαγγέλλετο· τῶν δέ τις ἐξαναστὰς εἶπε “ἀλλʼ οὐδʼ ἄξιος εἶς σύ γε ἡμέων ἄρχειν, γεγονώς τε κακῶς καὶ ἐὼν ὄλεθρος· ἀλλὰ μᾶλλον ὅκως λόγον δώσεις τῶν μετεχείρισας χρημάτων.” 3.143. ταῦτα εἶπε ἐὼν ἐν τοῖσι ἀστοῖσι δόκιμος, τῷ οὔνομα ἦν Τελέσαρχος. Μαιάνδριος δὲ νόῳ λαβὼν ὡς εἰ μετήσει τὴν ἀρχήν, ἄλλος τις ἀντʼ αὐτοῦ τύραννος καταστήσεται, οὐδὲν ἔτι ἐν νόῳ εἶχε μετιέναι αὐτήν, ἀλλʼ ὡς ἀνεχώρησε ἐς τὴν ἀκρόπολιν, μεταπεμπόμενος ἕνα ἕκαστον ὡς δὴ λόγον τῶν χρημάτων δώσων, συνέλαβε σφέας καὶ κατέδησε. οἳ μὲν δὴ ἐδεδέατο, Μαιάνδριον δὲ μετὰ ταῦτα κατέλαβε νοῦσος. ἐλπίζων δέ μιν ἀποθανέεσθαι ὁ ἀδελφεός, τῷ οὔνομα ἦν Λυκάρητος, ἵνα εὐπετεστέρως κατάσχῃ τὰ ἐν τῇ Σάμῳ πρήγματα, κατακτείνει τοὺς δεσμώτας πάντας· οὐ γὰρ δή, ὡς οἴκασι, ἐβούλοντο εἶναι ἐλεύθεροι. 3.144. ἐπειδὴ ὦν ἀπίκοντο ἐς τὴν Σάμον οἱ Πέρσαι κατάγοντες Συλοσῶντα, οὔτε τίς σφι χεῖρας ἀνταείρεται, ὑπόσπονδοί τε ἔφασαν εἶναι ἕτοιμοι οἱ τοῦ Μαιανδρίου στασιῶται καὶ αὐτὸς Μαιάνδριος ἐκχωρῆσαι ἐκ τῆς νήσου. καταινέσαντος δʼ ἐπὶ τούτοισι Ὀτάνεω καὶ σπεισαμένου, τῶν Περσέων οἱ πλείστου ἄξιοι θρόνους θέμενοι κατεναντίον τῆς ἀκροπόλιος κατέατο. 3.145. Μαιανδρίῳ δὲ τῷ τυράννῳ ἦν ἀδελφεὸς ὑπομαργότερος, τῷ οὔνομα ἦν Χαρίλεως· οὗτος ὅ τι δὴ ἐξαμαρτὼν ἐν γοργύρῃ ἐδέδετο, καὶ δὴ τότε ἐπακούσας τε τὰ πρησσόμενα καὶ διακύψας διὰ τῆς γοργύρης, ὡς εἶδε τοὺς Πέρσας εἰρηναίως κατημένους, ἐβόα τε καὶ ἔφη λέγων Μαιανδρίῳ θέλειν ἐλθεῖν ἐς λόγους. ἐπακούσας δὲ ὁ Μαιάνδριος λύσαντας αὐτὸν ἐκέλευε ἄγειν παρʼ ἑωυτόν· ὡς δὲ ἄχθη τάχιστα, λοιδορέων τε καὶ κακίζων μιν ἀνέπειθε ἐπιθέσθαι τοῖσι Πέρσῃσι, λέγων τοιάδε. “ἐμὲ μέν, ὦ κάκιστε ἀνδρῶν, ἐόντα σεωυτοῦ ἀδελφεὸν καὶ ἀδικήσαντα οὐδὲν ἄξιον δεσμοῦ δήσας γοργύρης ἠξίωσας· ὁρέων δὲ τοὺς Πέρσας ἐκβάλλοντάς τέ σε καὶ ἄνοικον ποιέοντας οὐ τολμᾷς τίσασθαι, οὕτω δή τι ἐόντας εὐπετέας χειρωθῆναι. ἀλλʼ εἴ τοι σὺ σφέας καταρρώδηκας, ἐμοὶ δὸς τοὺς ἐπικούρους, καί σφεας ἐγὼ τιμωρήσομαι τῆς ἐνθάδε ἀπίξιος· αὐτὸν δέ σε ἐκπέμψαι ἐκ τῆς νήσου ἕτοιμος εἰμί.” 3.146. ταῦτα δὲ ἔλεξε ὁ Χαρίλεως· Μαιάνδριος δὲ ὑπέλαβε τὸν λόγον, ὡς μὲν ἐγὼ δοκέω, οὐκ ἐς τοῦτο ἀφροσύνης ἀπικόμενος ὡς δόξαι τὴν ἑωυτοῦ δύναμιν περιέσεσθαι τῆς βασιλέος, ἀλλὰ φθονήσας μᾶλλον Συλοσῶντι εἰ ἀπονητὶ ἔμελλε ἀπολάμψεσθαι ἀκέραιον τὴν πόλιν. ἐρεθίσας ὦν τοὺς Πέρσας ἤθελε ὡς ἀσθενέστατα ποιῆσαι τὰ Σάμια πρήγματα καὶ οὕτω παραδιδόναι, εὖ ἐξεπιστάμενος ὡς παθόντες οἱ Πέρσαι κακῶς προσεμπικρανέεσθαι ἔμελλον τοῖσι Σαμίοισι, εἰδώς τε ἑωυτῷ ἀσφαλέα ἔκδυσιν ἐοῦσαν ἐκ τῆς νήσου τότε ἐπεὰν αὐτὸς βούληται· ἐπεποίητο γάρ οἱ κρυπτὴ διῶρυξ ἐκ τῆς ἀκροπόλιος φέρουσα ἐπὶ θάλασσαν. αὐτὸς μὲν δὴ ὁ Μαιάνδριος ἐκπλέει ἐκ τῆς Σάμου· τοὺς δʼ ἐπικούρους πάντας ὁπλίσας ὁ Χαρίλεως, καὶ ἀναπετάσας τὰς πύλας, ἐξῆκε ἐπὶ τοὺς Πέρσας οὔτε προσδεκομένους τοιοῦτο οὐδὲν δοκέοντάς τε δὴ πάντα συμβεβάναι. ἐμπεσόντες δὲ οἱ ἐπίκουροι τῶν Περσέων τοὺς διφροφορευμένους τε καὶ λόγου πλείστου ἐόντας ἔκτεινον. καὶ οὗτοι μὲν ταῦτα ἐποίευν, ἡ δὲ ἄλλη στρατιὴ ἡ Περσικὴ ἐπεβοήθεε· πιεζεύμενοι δὲ οἱ ἐπίκουροι ὀπίσω κατειλήθησαν ἐς τὴν ἀκρόπολιν. 3.147. Ὀτάνης δὲ ὁ στρατηγὸς ἰδὼν πάθος μέγα Πέρσας πεπονθότας, ἐντολὰς μὲν τὰς Δαρεῖός οἱ ἀποστέλλων ἐνετέλλετο, μήτε κτείνειν μηδένα Σαμίων μήτε ἀνδραποδίζεσθαι ἀπαθέα τε κακῶν ἀποδοῦναι τὴν νῆσον Συλοσῶντι, τουτέων μὲν τῶν ἐντολέων μεμνημένος ἐπελανθάνετο, ὁ δὲ παρήγγειλε τῇ στρατιῇ πάντα τὸν ἂν λάβωσι καὶ ἄνδρα καὶ παῖδα ὁμοίως κτείνειν. ἐνθαῦτα τῆς στρατιῆς οἳ μὲν τὴν ἀκρόπολιν ἐπολιόρκεον, οἳ δὲ ἔκτεινον πάντα τὸν ἐμποδὼν γινόμενον ὁμοίως ἔν τε ἱρῷ καὶ ἔξω ἱροῦ. 3.148. Μαιάνδριος δὲ ἀποδρὰς ἐκ τῆς Σάμου ἐκπλέει ἐς Λακεδαίμονα· ἀπικόμενος δὲ ἐς αὐτὴν καὶ ἀνενεικάμενος τὰ ἔχων ἐξεχώρησε, ἐποίεε τοιάδε· ὅκως ποτήρια ἀργύρεά τε καὶ χρύσεα προθεῖτο, οἱ μὲν θεράποντες αὐτοῦ ἐξέσμων αὐτά, ὃ δʼ ἂν τὸν χρόνον τοῦτον τῷ Κλεομένεϊ τῷ Ἀναξανδρίδεω ἐν λόγοισι ἐών, βασιλεύοντι Σπάρτης, προῆγέ μιν ἐς τὰ οἰκία· ὅκως δὲ ἴδοιτο Κλεομένης τὰ ποτήρια, ἀπεθώμαζέ τε καὶ ἐξεπλήσσετο· ὁ δὲ ἂν ἐκέλευε αὐτὸν ἀποφέρεσθαι αὐτῶν ὅσα βούλοιτο. τοῦτο καὶ δὶς καὶ τρὶς εἴπαντος Μαιανδρίου ὁ Κλεομένης δικαιότατος ἀνδρῶν γίνεται, ὃς λαβεῖν μὲν διδόμενα οὐκ ἐδικαίου, μαθὼν δὲ ὡς ἄλλοισι διδοὺς τῶν ἀστῶν εὑρήσεται τιμωρίην, βὰς ἐπὶ τοὺς ἐφόρους ἄμεινον εἶναι ἔφη τῇ Σπάρτῃ τὸν ξεῖνον τὸν Σάμιον ἀπαλλάσσεσθαι ἐκ τῆς Πελοποννήσου, ἵνα μὴ ἀναπείσῃ ἢ αὐτὸν ἢ ἄλλον τινὰ Σπαρτιητέων κακὸν γενέσθαι. οἳ δʼ ὑπακούσαντες ἐξεκήρυξαν Μαιάνδριον. 3.149. τὴν δὲ Σάμον σαγηνεύσαντες 1 οἱ Πέρσαι παρέδοσαν Συλοσῶντι ἔρημον ἐοῦσαν ἀνδρῶν. ὑστέρῳ μέντοι χρόνῳ καὶ συγκατοίκισε αὐτὴν ὁ στρατηγὸς Ὀτάνης ἔκ τε ὄψιος ὀνείρου καὶ νούσου ἥ μιν κατέλαβε νοσῆσαι τὰ αἰδοῖα.
4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9. ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.” 4.10. τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι. 4.11. ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.
4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν.
4.94. ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνήσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἳ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομάζουσι Γεβελέιζιν· διὰ πεντετηρίδος τε τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμοξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται, πέμπουσι δὲ ὧδε· οἳ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥίπτουσι ἐς τὰς λόγχας. ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι· ἐντέλλονται δὲ ἔτι ζῶντι. οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον. 4.95. ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. 4.96. ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ.
4.103. τούτων Ταῦροι μὲν νόμοισι τοιοῖσιδε χρέωνται· θύουσι μὲν τῇ, Παρθένῳ τούς τε ναυηγοὺς καὶ τοὺς ἂν λάβωσι Ἑλλήνων ἐπαναχθέντες τρόπῳ τοιῷδε· καταρξάμενοι ῥοπάλῳ παίουσι τὴν κεφαλήν. οἳ μὲν δὴ λέγουσι ὡς τὸ σῶμα ἀπὸ τοῦ κρημνοῦ ὠθέουσι κάτω ʽἐπὶ γὰρ κρημνοῦ ἵδρυται τὸ ἱρόν̓, τὴν δὲ κεφαλὴν ἀνασταυροῦσι· οἳ δὲ κατὰ μὲν τὴν κεφαλὴν ὁμολογέουσι, τὸ μέντοι σῶμα οὐκ ὠθέεσθαι ἀπὸ τοῦ κρημνοῦ λέγουσι ἀλλὰ γῇ κρύπτεσθαι. τὴν δὲ δαίμονα ταύτην τῆ θύουσι λέγουσι αὐτοὶ Ταῦροι Ἰφιγένειαν τὴν Ἀγαμέμνονος εἶναι. πολεμίους δὲ ἄνδρας τοὺς ἂν χειρώσωνται ποιεῦσι τάδε· ἀποταμὼν ἕκαστος 1 κεφαλὴν ἀποφέρεται ἐς τὰ οἰκία, ἔπειτα ἐπὶ ξύλου μεγάλου ἀναπείρας ἱστᾷ ὑπὲρ τῆς οἰκίης ὑπερέχουσαν πολλόν, μάλιστα δὲ ὑπὲρ τῆς καπνοδόκης. φασὶ δὲ τούτους φυλάκους τῆς οἰκίης πάσης ὑπεραιωρέεσθαι. ζῶσι δὲ ἀπὸ ληίης τε καὶ πολέμου.
4.150. μέχρι μέν νυν τούτου τοῦ λόγου Λακεδαιμόνιοι Θηραίοισι κατὰ ταὐτὰ λέγουσι, τὸ δὲ ἀπὸ τούτου μοῦνοι Θηραῖοι ὧδε γενέσθαι λέγουσι. Γρῖννος ὁ Αἰσανίου ἐὼν Ψήρα τούτου ἀπόγονος καὶ βασιλεύων Θήρης τῆς νήσου ἀπίκετο ἐς Δελφούς, ἄγων ἀπὸ τῆς πόλιος ἑκατόμβην· εἵποντο δέ οἱ καὶ ἄλλοι τῶν πολιητέων καὶ δὴ καὶ Βάττος ὁ Πολυμνήστου, ἐὼν γένος Εὐφημίδης τῶν Μινυέων. χρεωμένῳ δὲ τῷ Γρίννῳ τῷ, βασιλέι τῶν Θηραίων περὶ ἄλλων χρᾷ ἡ Πυθίη κτίζειν ἐν Λιβύη πόλιν. ὁ δὲ ἀμείβετο λέγων “ἐγὼ μὲν ὦναξ πρεσβύτερός τε ἤδη εἰμὶ καὶ βαρὺς ἀείρεσθαι· σὺ δὲ τινὰ τῶνδε τῶν νεωτέρων κέλευε ταῦτα ποιέειν.” ἅμα τε ἔλεγε ταῦτα καὶ ἐδείκνυε ἐς τὸν Βάττον. τότε μὲν τοσαῦτα. μετὰ δὲ ἀπελθόντες ἀλογίην εἶχον τοῦ χρηστηρίου, οὔτε Λιβύην εἰδότες ὅκου γῆς εἴη οὔτε τολμῶντες ἐς ἀφανὲς χρῆμα ἀποστέλλειν ἀποικίην. 4.151. ἑπτὰ δὲ ἐτέων μετὰ ταῦτα οὐκ ὗε τὴν Θήρην, ἐν τοῖσι τὰ δένδρεα πάντα σφι τὰ ἐν τῇ νήσῳ πλὴν ἑνὸς ἐξαυάνθη. χρεωμένοισι δὲ τοῖσι Θηραίοισι προέφερε ἡ Πυθίη τὴν ἐς Λιβύην ἀποικίην. ἐπείτε δὲ κακοῦ οὐδὲν ἦν σφι μῆχος, πέμπουσι ἐς Κρήτην ἀγγέλους διζημένους εἴ τις Κρητῶν ἢ μετοίκων ἀπιγμένος εἴη ἐς Λιβύην. περιπλανώμενοι δὲ αὐτὴν οὗτοι ἀπίκοντο καὶ ἐς Ἴτανον πόλιν, ἐν ταύτῃ δὲ συμμίσγουσι ἀνδρὶ πορφυρέι τῷ οὕνομα ἦν Κορώβιος, ὃς ἔφη ὑπʼ ἀνέμων ἀπενειχθεὶς ἀπικέσθαι ἐς Λιβύην καὶ Λιβύης ἐς Πλατέαν νῆσον. μισθῷ, δὲ τοῦτον πείσαντες ἦγον ἐς Θήρην, ἐκ δὲ Θήρης ἔπλεον κατάσκοποι ἄνδρες τὰ πρῶτα οὐ πολλοί· κατηγησαμένου δὲ τοῦ Κορωβίου ἐς τὴν νῆσον ταύτην δὴ τὴν Πλατέαν, τὸν μέν Κορώβιον λείπουσι, σιτία καταλιπόντες ὅσων δὴ μηνῶν, αὐτοὶ δὲ ἔπλεον τὴν ταχίστην ἀπαγγελέοντες Θηραίοισι περὶ τῆς νήσου.
5.41. χρόνου δὲ οὐ πολλοῦ διελθόντος ἡ ἐσύστερον ἐπελθοῦσα γυνὴ τίκτει τὸν δὴ Κλεομένεα τοῦτον. καὶ αὕτη τε ἔφεδρον βασιλέα Σπαρτιήτῃσι ἀπέφαινε, καὶ ἡ προτέρη γυνὴ τὸν πρότερον χρόνον ἄτοκος ἐοῦσα τότε κως ἐκύησε, συντυχίῃ ταύτῃ χρησαμένη. ἔχουσαν δὲ αὐτὴν ἀληθεῖ λόγῳ οἱ τῆς ἐπελθούσης γυναικὸς οἰκήιοι πυθόμενοι ὤχλεον, φάμενοι αὐτὴν κομπέειν ἄλλως βουλομένην ὑποβαλέσθαι. δεινὰ δὲ ποιεύντων αὐτῶν, τοῦ χρόνου συντάμνοντος, ὑπʼ ἀπιστίης οἱ ἔφοροι τίκτουσαν τὴν γυναῖκα περιιζόμενοι ἐφύλαξαν. ἣ δὲ ὡς ἔτεκε Δωριέα ἰθέως ἴσχει Λεωνίδην, καὶ μετὰ τοῦτον ἰθέως ἴσχει Κλεόμβροτον· οἳ δὲ καὶ διδύμους λέγουσι Κλεόμβροτον καὶ Λεωνίδην γενέσθαι. ἣ δὲ Κλεομένεα τεκοῦσα καὶ τὸ δεύτερον ἐπελθοῦσα γυνή, ἐοῦσα θυγάτηρ Πρινητάδεω τοῦ Δημαρμένου, οὐκέτι ἔτικτε τὸ δεύτερον. 5.42. ὁ μὲν δὴ Κλεομένης, ὡς λέγεται, ἦν τε οὐ φρενήρης ἀκρομανής τε, ὁ δὲ Δωριεὺς ἦν τῶν ἡλίκων πάντων πρῶτος, εὖ τε ἐπίστατο κατʼ ἀνδραγαθίην αὐτὸς σχήσων τὴν βασιληίην. ὥστε ὦν οὕτω φρονέων, ἐπειδὴ ὅ τε Ἀναξανδρίδης ἀπέθανε καὶ οἱ Λακεδαιμόνιοι χρεώμενοι τῷ νόμῳ ἐστήσαντο βασιλέα τὸν πρεσβύτατον Κλεομένεα, ὁ Δωριεὺς δεινόν τε ποιεύμενος καὶ οὐκ ἀξιῶν ὑπὸ Κλεομένεος βασιλεύεσθαι, αἰτήσας λεὼν Σπαρτιήτας ἦγε ἐς ἀποικίην, οὔτε τῷ ἐν Δελφοῖσι χρηστηρίῳ χρησάμενος ἐς ἥντινα γῆν κτίσων ἴῃ, οὔτε ποιήσας οὐδὲν τῶν νομιζομένων· οἷα δὲ βαρέως φέρων, ἀπίει ἐς τὴν Λιβύην τὰ πλοῖα· κατηγέοντο δέ οἱ ἄνδρες Θηραῖοι. ἀπικόμενος δὲ ἐς Λιβύην οἴκισε χῶρον κάλλιστον τῶν Λιβύων παρὰ Κίνυπα ποταμόν. ἐξελασθεὶς δὲ ἐνθεῦτεν τρίτῳ ἔτεϊ ὑπὸ Μακέων τε Λιβύων καὶ Καρχηδονίων ἀπίκετο ἐς Πελοπόννησον. 5.43. ἐνθαῦτα δέ οἱ Ἀντιχάρης ἀνὴρ Ἐλεώνιος συνεβούλευσε ἐκ τῶν Λαΐου χρησμῶν Ἡρακλείην τὴν ἐν Σικελίῃ κτίζειν, φὰς τὴν Ἔρυκος χώρην πᾶσαν εἶναι Ἡρακλειδέων αὐτοῦ Ἡρακλέος κτησαμένου. ὁ δὲ ἀκούσας ταῦτα ἐς Δελφοὺς οἴχετο χρησόμενος τῷ χρηστηρίῳ, εἰ αἱρέει ἐπʼ ἣν στέλλεται χώρην· ἡ δὲ Πυθίη οἱ χρᾷ αἱρήσειν. παραλαβὼν δὲ Δωριεὺς τὸν στόλον τὸν καὶ ἐς Λιβύην ἦγε, ἐκομίζετο παρὰ τὴν Ἰταλίην. 5.44. τὸν χρόνον δὲ τοῦτον, ὡς λέγουσι Συβαρῖται, σφέας τε αὐτοὺς καὶ Τῆλυν τὸν ἑωυτῶν βασιλέα ἐπὶ Κρότωνα μέλλειν στρατεύεσθαι, τοὺς δὲ Κροτωνιήτας περιδεέας γενομένους δεηθῆναι Δωριέος σφίσι τιμωρῆσαι καὶ τυχεῖν δεηθέντας· συστρατεύεσθαί τε δὴ ἐπὶ Σύβαριν Δωριέα καὶ συνελεῖν τὴν Σύβαριν. ταῦτα μέν νυν Συβαρῖται λέγουσι ποιῆσαι Δωριέα τε καὶ τοὺς μετʼ αὐτοῦ, Κροτωνιῆται δὲ οὐδένα σφίσι φασὶ ξεῖνον προσεπιλαβέσθαι τοῦ πρὸς Συβαρίτας πολέμου εἰ μὴ Καλλίην τῶν Ἰαμιδέων μάντιν Ἠλεῖον μοῦνον, καὶ τοῦτον τρόπῳ τοιῷδε· παρὰ Τήλυος τοῦ Συβαριτέων τυράννου ἀποδράντα ἀπικέσθαι παρὰ σφέας, ἐπείτε οἱ τὰ ἱρὰ οὐ προεχώρεε χρηστὰ θυομένῳ ἐπὶ Κρότωνα. 5.45. ταῦτα δὲ οὗτοι λέγουσι. μαρτύρια δὲ τούτων ἑκάτεροι ἀποδεικνύουσι τάδε, Συβαρῖται μὲν τέμενός τε καὶ νηὸν ἐόντα παρὰ τὸν ξηρὸν Κρᾶθιν, τὸν ἱδρύσασθαι συνελόντα τὴν πόλιν Δωριέα λέγουσι Ἀθηναίῃ ἐπωνύμῳ Κραθίῃ· τοῦτο δὲ αὐτοῦ Δωριέος τὸν θάνατον μαρτύριον μέγιστον ποιεῦνται, ὅτι παρὰ τὰ μεμαντευμένα ποιέων διεφθάρη· εἰ γὰρ δὴ μὴ παρέπρηξε μηδέν, ἐπʼ ὁ δὲ ἐστάλη ἐποίεε, εἷλε ἂν τὴν Ἐρυκίνην χώρην καὶ ἑλὼν κατέσχε, οὐδʼ ἂν αὐτός τε καὶ ἡ στρατιὴ διεφθάρη. οἱ δʼ αὖ Κροτωνιῆται ἀποδεικνῦσι Καλλίῃ μὲν τῷ Ἠλείῳ ἐξαίρετα ἐν γῇ τῇ Κροτωνιήτιδι πολλὰ δοθέντα, τὰ καὶ ἐς ἐμὲ ἔτι ἐνέμοντο οἱ Καλλίεω ἀπόγονοι, Δωριέι δὲ καὶ τοῖσι Δωριέος ἀπογόνοισι οὐδέν. καίτοι εἰ συνεπελάβετό γε τοῦ Συβαριτικοῦ πολέμου Δωριεύς, δοθῆναι ἄν οἱ πολλαπλήσια ἢ Καλλίῃ. ταῦτα μέν νυν ἑκάτεροι αὐτῶν μαρτύρια ἀποφαίνονται, καὶ πάρεστι, ὁκοτέροισί τις πείθεται αὐτῶν, τούτοισι προσχωρέειν. 5.46. συνέπλεον δὲ Δωριέι καὶ ἄλλοι συγκτίσται Σπαρτιητέων, Θεσσαλὸς καὶ Παραιβάτης καὶ Κελέης καὶ Εὐρυλέων· οἳ ἐπείτε ἀπίκοντο παντὶ στόλῳ ἐς τὴν Σικελίην, ἀπέθανον μάχῃ ἑσσωθέντες ὑπό τε Φοινίκων καὶ Ἐγεσταίων· μοῦνος δὲ Εὐρυλέων τῶν συγκτιστέων περιεγένετο τούτου τοῦ πάθεος. συλλαβὼν δὲ οὗτος τῆς στρατιῆς τοὺς περιγενομένους ἔσχε Μινώην τὴν Σελινουσίων ἀποικίην, καὶ συνελευθέρου Σελινουσίους τοῦ μουνάρχου Πειθαγόρεω· μετὰ δὲ ὡς τοῦτον κατεῖλε, αὐτὸς τυραννίδι ἐπεχείρησε Σελινοῦντος καὶ ἐμουνάρχησε χρόνον ἐπʼ ὀλίγον· οἱ γάρ μιν Σελινούσιοι ἐπαναστάντες ἀπέκτειναν καταφυγόντα ἐπὶ Διὸς ἀγοραίου βωμόν. 5.47. συνέσπετο δὲ Δωριέι καὶ συναπέθανε Φίλιππος ὁ Βουτακίδεω Κροτωνιήτης ἀνήρ, ὃς ἁρμοσάμενος Τήλυος τοῦ Συβαρίτεω θυγατέρα ἔφυγε ἐκ Κρότωνος, ψευσθεὶς δὲ τοῦ γάμου οἴχετο πλέων ἐς Κυρήνην, ἐκ ταύτης δὲ ὁρμώμενος συνέσπετο οἰκηίῃ τε τριήρεϊ καὶ οἰκηίῃ ἀνδρῶν δαπάνῃ, ἐών τε Ὀλυμπιονίκης καὶ κάλλιστος Ἑλλήνων τῶν κατʼ ἑωυτόν. διὰ δὲ τὸ ἑωυτοῦ κάλλος ἠνείκατο παρὰ Ἐγεσταίων τὰ οὐδεὶς ἄλλος· ἐπὶ γὰρ τοῦ τάφου αὐτοῦ ἡρώιον ἱδρυσάμενοι θυσίῃσι αὐτὸν ἱλάσκονται.
5.49. ἀπικνέεται δὲ ὦν ὁ Ἀρισταγόρης ὁ Μιλήτου τύραννος ἐς τὴν Σπάρτην Κλεομένεος ἔχοντος τὴν ἀρχήν· τῷ δὴ ἐς λόγους ἤιε, ὡς Λακεδαιμόνιοι λέγουσι, ἔχων χάλκεον πίνακα ἐν τῷ γῆς ἁπάσης περίοδος ἐνετέτμητο καὶ θάλασσά τε πᾶσα καὶ ποταμοὶ πάντες. ἀπικνεόμενος δὲ ἐς λόγους ὁ Ἀρισταγόρης ἔλεγε πρὸς αὐτὸν τάδε. “Κλεόμενες, σπουδὴν μὲν τὴν ἐμὴν μὴ θωμάσῃς τῆς ἐνθαῦτα ἀπίξιος· τὰ γὰρ κατήκοντα ἐστὶ τοιαῦτα· Ἰώνων παῖδας δούλους εἶναι ἀντʼ ἐλευθέρων ὄνειδος καὶ ἄλγος μέγιστον μὲν αὐτοῖσι ἡμῖν, ἔτι δὲ τῶν λοιπῶν ὑμῖν, ὅσῳ προέστατε τῆς Ἑλλάδος. νῦν ὦν πρὸς θεῶν τῶν Ἑλληνίων ῥύσασθε Ἴωνας ἐκ δουλοσύνης ἄνδρας ὁμαίμονας. εὐπετέως δὲ ὑμῖν ταῦτα οἷά τε χωρέειν ἐστί· οὔτε γὰρ οἱ βάρβαροι ἄλκιμοι εἰσί, ὑμεῖς τε τὰ ἐς τὸν πόλεμον ἐς τὰ μέγιστα ἀνήκετε ἀρετῆς πέρι, ἥ τε μάχη αὐτῶν ἐστὶ τοιήδε, τόξα καὶ αἰχμὴ βραχέα· ἀναξυρίδας δὲ ἔχοντες ἔρχονται ἐς τὰς μάχας καὶ κυρβασίας ἐπὶ τῇσι κεφαλῇσι. οὕτω εὐπετέες χειρωθῆναι εἰσί. ἔστι δὲ καὶ ἀγαθὰ τοῖσι τὴν ἤπειρον ἐκείνην νεμομένοισι ὅσα οὐδὲ τοῖσι συνάπασι ἄλλοισι, ἀπὸ χρυσοῦ ἀρξαμένοισι, ἄργυρος καὶ χαλκὸς καὶ ἐσθὴς ποικίλη καὶ ὑποζύγιά τε καὶ ἀνδράποδα· τὰ θυμῷ βουλόμενοι αὐτοὶ ἂν ἔχοιτε. κατοίκηνται δὲ ἀλλήλων ἐχόμενοι ὡς ἐγὼ φράσω, Ἰώνων μὲν τῶνδε οἵδε Λυδοί, οἰκέοντές τε χώρην ἀγαθὴν καὶ πολυαργυρώτατοι ἐόντες.” δεικνὺς δὲ ἔλεγε ταῦτα ἐς τῆς γῆς τὴν περίοδον, τὴν ἐφέρετο ἐν τῷ πίνακι ἐντετμημένην. “Λυδῶν δέ” ἔφη λέγων ὁ Ἀρισταγόρης “οἵδε ἔχονται Φρύγες οἱ πρὸς τὴν ἠῶ, πολυπροβατώτατοί τε ἐόντες πάντων τῶν ἐγὼ οἶδα καὶ πολυκαρπότατοι. Φρυγῶν δὲ ἔχονται Καππαδόκαι, τοὺς ἡμεῖς Συρίους καλέομεν. τούτοισι δὲ πρόσουροι Κίλικες, κατήκοντες ἐπὶ θάλασσαν τήνδε, ἐν τῇ ἥδε Κύπρος νῆσος κέεται· οἳ πεντακόσια τάλαντα βασιλέι τὸν ἐπέτειον φόρον ἐπιτελεῦσι. Κιλίκων δὲ τῶνδε ἔχονται Ἀρμένιοι οἵδε, καὶ οὗτοι ἐόντες πολυπρόβατοι, Ἀρμενίων δὲ Ματιηνοὶ χώρην τήνδε ἔχοντες. ἔχεται δὲ τούτων γῆ ἥδε Κισσίη, ἐν τῇ δὴ παρὰ ποταμὸν τόνδε Χοάσπην κείμενα ἐστὶ τὰ Σοῦσα ταῦτα, ἔνθα βασιλεύς τε μέγας δίαιταν ποιέεται, καὶ τῶν χρημάτων οἱ θησαυροὶ ἐνθαῦτα εἰσί· ἑλόντες δὲ ταύτην τὴν πόλιν θαρσέοντες ἤδη τῷ Διὶ πλούτου πέρι ἐρίζετε. ἀλλὰ περὶ μὲν χώρης ἄρα οὐ πολλῆς οὐδὲ οὕτω χρηστῆς καὶ οὔρων σμικρῶν χρεόν ἐστι ὑμέας μάχας ἀναβάλλεσθαι πρός τε Μεσσηνίους ἐόντας ἰσοπαλέας καὶ Ἀρκάδας τε καὶ Ἀργείους, τοῖσι οὔτε χρυσοῦ ἐχόμενον ἐστι οὐδὲν οὔτε ἀργύρου, τῶν πέρι καί τινα ἐνάγει προθυμίη μαχόμενον ἀποθνήσκειν· παρέχον δὲ τῆς Ἀσίης πάσης ἄρχειν εὐπετέως, ἄλλο τι αἱρήσεσθε;” Ἀρισταγόρης μὲν ταῦτα ἔλεξε, Κλεομένης δὲ ἀμείβετο τοῖσιδε. “ὦ ξεῖνε Μιλήσιε, ἀναβάλλομαί τοι ἐς τρίτην ἡμέρην ὑποκρινέεσθαι.”
5.55. ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ. 5.56. ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ.
5.59. εἶδον δὲ καὶ αὐτὸς Καδμήια γράμματα ἐν τῷ ἱρῷ τοῦ Ἀπόλλωνος τοῦ Ἰσμηνίου ἐν Θήβῃσι τῇσι Βοιωτῶν, ἐπὶ τρίποσι τισὶ ἐγκεκολαμμένα, τὰ πολλὰ ὅμοια ἐόντα τοῖσι Ἰωνικοῖσι. ὁ μὲν δὴ εἷς τῶν τριπόδων ἐπίγραμμα ἔχει ἀμφιτρύων μʼ ἀνέθηκʼ ἐνάρων ἀπὸ Τηλεβοάων. 1 1 ταῦτα ἡλικίην εἴη ἂν κατὰ Λάιον τὸν Λαβδάκου τοῦ Πολυδώρου τοῦ Κάδμου. 5.60. ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. 5.61. τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια. 5.62. ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν. 5.63. ὡς ὦν δὴ οἱ Ἀθηναῖοι λέγουσι, οὗτοι οἱ ἄνδρες ἐν Δελφοῖσι κατήμενοι ἀνέπειθον τὴν Πυθίην χρήμασι, ὅκως ἔλθοιεν Σπαρτιητέων ἄνδρες εἴτε ἰδίῳ στόλῳ εἴτε δημοσίῳ χρησόμενοι, προφέρειν σφι τὰς Ἀθήνας ἐλευθεροῦν. Λακεδαιμόνιοι δέ, ὥς σφι αἰεὶ τὠυτὸ πρόφαντον ἐγίνετο, πέμπουσι Ἀγχιμόλιον τὸν Ἀστέρος, ἐόντα τῶν ἀστῶν ἄνδρα δόκιμον, σὺν στρατῷ ἐξελῶντα Πεισιστρατίδας ἐξ Ἀθηνέων ὅμως καὶ ξεινίους σφι ἐόντας τὰ μάλιστα· τὰ γὰρ τοῦ θεοῦ πρεσβύτερα ἐποιεῦντο ἢ τὰ τῶν ἀνδρῶν· πέμπουσι δὲ τούτους κατὰ θάλασσαν πλοίοισι. ὃ μὲν δὴ προσσχὼν ἐς Φάληρον τὴν στρατιὴν ἀπέβησε, οἱ δὲ Πεισιστρατίδαι προπυνθανόμενοι ταῦτα ἐπεκαλέοντο ἐκ Θεσσαλίης ἐπικουρίην· ἐπεποίητο γάρ σφι συμμαχίη πρὸς αὐτούς. Θεσσαλοὶ δέ σφι δεομένοισι ἀπέπεμψαν κοινῇ γνώμῃ χρεώμενοι χιλίην τε ἵππον καὶ τὸν βασιλέα τὸν σφέτερον Κινέην ἄνδρα Κονιαῖον· τοὺς ἐπείτε ἔσχον συμμάχους οἱ Πεισιστρατίδαι, ἐμηχανῶντο τοιάδε· κείραντες τῶν Φαληρέων τὸ πεδίον καὶ ἱππάσιμον ποιήσαντες τοῦτον τὸν χῶρον ἐπῆκαν τῷ στρατοπέδῳ τὴν ἵππον· ἐμπεσοῦσα δὲ διέφθειρε ἄλλους τε πολλοὺς τῶν Λακεδαιμονίων καὶ δὴ καὶ τὸν Ἀγχιμόλιον· τοὺς δὲ περιγενομένους αὐτῶν ἐς τὰς νέας κατεῖρξαν. ὁ μὲν δὴ πρῶτος στόλος ἐκ Λακεδαίμονος οὕτω ἀπήλλαξε, καὶ Ἀγχιμολίου εἰσὶ ταφαὶ τῆς Ἀττικῆς Ἀλωπεκῆσι, ἀγχοῦ τοῦ Ἡρακλείου τοῦ ἐν Κυνοσάργεϊ. 5.64. μετὰ δὲ Λακεδαιμόνιοι μέζω στόλον στείλαντες ἀπέπεμψαν ἐπὶ τὰς Ἀθήνας, στρατηγὸν τῆς στρατιῆς ἀποδέξαντες βασιλέα Κλεομένεα τὸν Ἀναξανδρίδεω, οὐκέτι κατὰ θάλασσαν στείλαντες ἀλλὰ κατʼ ἤπειρον· τοῖσι ἐσβαλοῦσι ἐς τὴν Ἀττικὴν χώρην ἡ τῶν Θεσσαλῶν ἵππος πρώτη προσέμιξε καὶ οὐ μετὰ πολλὸν ἐτράπετο, καὶ σφεων ἔπεσον ὑπὲρ τεσσεράκοντα ἄνδρας· οἱ δὲ περιγενόμενοι ἀπαλλάσσοντο ὡς εἶχον εὐθὺς ἐπὶ Θεσσαλίης. Κλεομένης δὲ ἀπικόμενος ἐς τὸ ἄστυ ἅμα Ἀθηναίων τοῖσι βουλομένοισι εἶναι ἐλευθέροισι ἐπολιόρκεε τοὺς τυράννους ἀπεργμένους ἐν τῷ Πελασγικῷ τείχεϊ.
5.66. Ἀθῆναι, ἐοῦσαι καὶ πρὶν μεγάλαι, τότε ἀπαλλαχθεῖσαι τυράννων ἐγίνοντο μέζονες· ἐν δὲ αὐτῇσι δύο ἄνδρες ἐδυνάστευον, Κλεισθένης τε ἀνὴρ Ἀλκμεωνίδης, ὅς περ δὴ λόγον ἔχει τὴν Πυθίην ἀναπεῖσαι, καὶ Ἰσαγόρης Τισάνδρου οἰκίης μὲν ἐὼν δοκίμου, ἀτὰρ τὰ ἀνέκαθεν οὐκ ἔχω φράσαι· θύουσι δὲ οἱ συγγενέες αὐτοῦ Διὶ Καρίῳ. οὗτοι οἱ ἄνδρες ἐστασίασαν περὶ δυνάμιος, ἑσσούμενος δὲ ὁ Κλεισθένης τὸν δῆμον προσεταιρίζεται. μετὰ δὲ τετραφύλους ἐόντας Ἀθηναίους δεκαφύλους ἐποίησε, τῶν Ἴωνος παίδων Γελέοντος καὶ Αἰγικόρεος καὶ Ἀργάδεω καὶ Ὅπλητος ἀπαλλάξας τὰς ἐπωνυμίας, ἐξευρὼν δὲ ἑτέρων ἡρώων ἐπωνυμίας ἐπιχωρίων, πάρεξ Αἴαντος· τοῦτον δὲ ἅτε ἀστυγείτονα καὶ σύμμαχον, ξεῖνον ἐόντα προσέθετο. 5.67. ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.' '
5.70. ἐν τῷ μέρεϊ δὲ ἑσσούμενος ὁ Ἰσαγόρης ἀντιτεχνᾶται τάδε· ἐπικαλέεται Κλεομένεα τὸν Λακεδαιμόνιον γενόμενον ἑωυτῷ ξεῖνον ἀπὸ τῆς Πεισιστρατιδέων πολιορκίης· τὸν δὲ Κλεομένεα εἶχε αἰτίη φοιτᾶν παρὰ τοῦ Ἰσαγόρεω τὴν γυναῖκα. τὰ μὲν δὴ πρῶτα πέμπων ὁ Κλεομένης ἐς τὰς Ἀθήνας κήρυκα ἐξέβαλλε Κλεισθένεα καὶ μετʼ αὐτοῦ ἄλλους πολλοὺς Ἀθηναίων, τοὺς ἐναγέας ἐπιλέγων· ταῦτα δὲ πέμπων ἔλεγε ἐκ διδαχῆς τοῦ Ἰσαγόρεω. οἱ μὲν γὰρ Ἀλκμεωνίδαι καὶ οἱ συστασιῶται αὐτῶν εἶχον αἰτίην τοῦ φόνου τούτου, αὐτὸς δὲ οὐ μετεῖχε οὐδʼ οἱ φίλοι αὐτοῦ. 5.71. οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο. 5.72. Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι.
5.75. μελλόντων δὲ συνάψειν τὰ στρατόπεδα ἐς μάχην, Κορίνθιοι μὲν πρῶτοι σφίσι αὐτοῖσι δόντες λόγον ὡς οὐ ποιέοιεν δίκαια μετεβάλλοντό τε καὶ ἀπαλλάσσοντο, μετὰ δὲ Δημάρητος ὁ Ἀρίστωνος, ἐὼν καὶ οὗτος βασιλεὺς Σπαρτιητέων καὶ συνεξαγαγών τε τὴν στρατιὴν ἐκ Λακεδαίμονος καὶ οὐκ ἐὼν διάφορος ἐν τῷ πρόσθε χρόνῳ Κλεομένεϊ. ἀπὸ δὲ ταύτης τῆς διχοστασίης ἐτέθη νόμος ἐν Σπάρτῃ μὴ ἐξεῖναι ἕπεσθαι ἀμφοτέρους τοὺς βασιλέας ἐξιούσης στρατιῆς· τέως γὰρ ἀμφότεροι εἵποντο· παραλυομένου δὲ τούτων τοῦ ἑτέρου καταλείπεσθαι καὶ τῶν Τυνδαριδέων τὸν ἕτερον· πρὸ τοῦ γὰρ δὴ καὶ οὗτοι ἀμφότεροι ἐπίκλητοί σφι ἐόντες εἵποντο. τότε δὴ ἐν τῇ Ἐλευσῖνι ὁρῶντες οἱ λοιποὶ τῶν συμμάχων τούς τε βασιλέας τῶν Λακεδαιμονίων οὐκ ὁμολογέοντας καὶ Κορινθίους ἐκλιπόντας τὴν τάξιν, οἴχοντο καὶ αὐτοὶ ἀπαλλασσόμενοι,
5.77. διαλυθέντος ὦν τοῦ στόλου τούτου ἀκλεῶς, ἐνθαῦτα Ἀθηναῖοι τίνυσθαι βουλόμενοι πρῶτα στρατηίην ποιεῦνται ἐπὶ Χαλκιδέας. Βοιωτοὶ δὲ τοῖσι Χαλκιδεῦσι βοηθέουσι ἐπὶ τὸν Εὔριπον. Ἀθηναίοισι δὲ ἰδοῦσι τοὺς Βοιωτοὺς ἔδοξε πρότερον τοῖσι Βοιωτοῖσι ἢ τοῖσι Χαλκιδεῦσι ἐπιχειρέειν. συμβάλλουσί τε δὴ τοῖσι Βοιωτοῖσι οἱ Ἀθηναῖοι καὶ πολλῷ ἐκράτησαν, κάρτα δὲ πολλοὺς φονεύσαντες ἑπτακοσίους αὐτῶν ἐζώγρησαν. τῆς δὲ αὐτῆς ταύτης ἡμέρης οἱ Ἀθηναῖοι διαβάντες ἐς τὴν Εὔβοιαν συμβάλλουσι καὶ τοῖσι Χαλκιδεῦσι, νικήσαντες δὲ καὶ τούτους τετρακισχιλίους κληρούχους ἐπὶ τῶν ἱπποβοτέων τῇ χώρῃ λείπουσι. οἱ δὲ ἱπποβόται ἐκαλέοντο οἱ παχέες τῶν Χαλκιδέων. ὅσους δὲ καὶ τούτων ἐζώγρησαν, ἅμα τοῖσι Βοιωτῶν ἐζωγρημένοισι εἶχον ἐν φυλακῇ ἐς πέδας δήσαντες· χρόνῳ δὲ ἔλυσαν σφέας δίμνεως ἀποτιμησάμενοι. τὰς δὲ πέδας αὐτῶν, ἐν τῇσι ἐδεδέατο, ἀνεκρέμασαν ἐς τὴν ἀκρόπολιν· αἵ περ ἔτι καὶ ἐς ἐμὲ ἦσαν περιεοῦσαι, κρεμάμεναι ἐκ τειχέων περιπεφλευσμένων πυρὶ ὑπὸ τοῦ Μήδου, ἀντίον δὲ τοῦ μεγάρου τοῦ πρὸς ἑσπέρην τετραμμένου. καὶ τῶν λύτρων τὴν δεκάτην ἀνέθηκαν ποιησάμενοι τέθριππον χάλκεον· τὸ δὲ ἀριστερῆς χειρὸς ἕστηκε πρῶτον ἐσιόντι ἐς τὰ προπύλαια τὰ ἐν τῇ ἀκροπόλι· ἐπιγέγραπται δέ οἱ τάδε. ἔθνεα Βοιωτῶν καὶ Χαλκιδέων δαμάσαντες παῖδες Ἀθηναίων ἔργμασιν ἐν πολέμου, δεσμῷ ἐν ἀχλυόεντι σιδηρέῳ ἔσβεσαν ὕβριν· τῶν ἵππους δεκάτην Παλλάδι τάσδʼ ἔθεσαν.
5.79. οὗτοι μέν νυν ταῦτα ἔπρησσον. Θῃβαῖοι δὲ μετὰ ταῦτα ἐς θεὸν ἔπεμπον, βουλόμενοι τίσασθαι Ἀθηναίους. ἡ δὲ Πυθίη ἀπὸ σφέων μὲν αὐτῶν οὐκ ἔφη αὐτοῖσι εἶναι τίσιν, ἐς πολύφημον δὲ ἐξενείκαντας ἐκέλευε τῶν ἄγχιστα δέεσθαι. ἀπελθόντων ὦν τῶν θεοπρόπων, ἐξέφερον τὸ χρηστήριον ἁλίην ποιησάμενοι· ὡς ἐπυνθάνοντο δὲ λεγόντων αὐτῶν τῶν ἄγχιστα δέεσθαι, εἶπαν οἱ Θηβαῖοι ἀκούσαντες τούτων “οὐκ ὦν ἄγχιστα ἡμέων οἰκέουσι Ταναγραῖοί τε καὶ Κορωναῖοι καὶ Θεσπιέες; καὶ οὗτοί γε ἅμα ἡμῖν αἰεὶ μαχόμενοι προθύμως συνδιαφέρουσι τὸν πόλεμον· τί δεῖ τούτων γε δέεσθαι; ἀλλὰ μᾶλλον μὴ οὐ τοῦτο ᾖ τὸ χρηστήριον.” 5.80. τοιαῦτα ἐπιλεγομένων εἶπε δή κοτε μαθών τις “ἐγώ μοι δοκέω συνιέναι τὸ θέλει λέγειν ἡμῖν τὸ μαντήιον. Ἀσωποῦ λέγονται γενέσθαι θυγατέρες Θήβη τε καὶ Αἴγινα· τουτέων ἀδελφεῶν ἐουσέων, δοκέω ἡμῖν Αἰγινητέων δέεσθαι τὸν θεὸν χρῇσαι τιμωρητήρων γενέσθαι.” καὶ οὐ γάρ τις ταύτης ἀμείνων γνώμη ἐδόκεε φαίνεσθαι, αὐτίκα πέμψαντες ἐδέοντο Αἰγινητέων ἐπικαλεόμενοι κατὰ τὸ χρηστήριόν σφι βοηθέειν, ὡς ἐόντων ἀγχίστων· οἳ δέ σφι αἰτέουσι ἐπικουρίην τοὺς Αἰακίδας συμπέμπειν ἔφασαν. 5.81. πειρησαμένων δὲ τῶν Θηβαίων κατὰ τὴν συμμαχίην τῶν Αἰακιδέων καὶ τρηχέως περιεφθέντων ὑπὸ τῶν Ἀθηναίων, αὖτις οἱ Θηβαῖοι πέμψαντες τοὺς μὲν Αἰακίδας σφι ἀπεδίδοσαν, τῶν δὲ ἀνδρῶν ἐδέοντο. Αἰγινῆται δὲ εὐδαιμονίῃ τε μεγάλῃ ἐπαερθέντες καὶ ἔχθρης παλαιῆς ἀναμνησθέντες ἐχούσης ἐς Ἀθηναίους, τότε Θηβαίων δεηθέντων πόλεμον ἀκήρυκτον Ἀθηναίοισι ἐπέφερον· ἐπικειμένων γὰρ αὐτῶν Βοιωτοῖσι, ἐπιπλώσαντες μακρῇσι νηυσὶ ἐς τὴν Ἀττικὴν κατὰ μὲν ἔσυραν Φάληρον κατὰ δὲ τῆς ἄλλης παραλίης πολλοὺς δήμους, ποιεῦντες δὲ ταῦτα μεγάλως Ἀθηναίους ἐσικνέοντο. 5.82. ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο. 5.83. τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. 5.84. κλεφθέντων δὲ τῶνδε τῶν ἀγαλμάτων οἱ Ἐπιδαύριοι τοῖσι Ἀθηναίοισι τὰ συνέθεντο οὐκ ἐπετέλεον. πέμψαντες δὲ οἱ Ἀθηναῖοι ἐμήνιον τοῖσι Ἐπιδαυρίοισι· οἳ δὲ ἀπέφαινον λόγῳ ὡς οὐκ ἀδικέοιεν· ὅσον μὲν γὰρ χρόνον εἶχον τὰ ἀγάλματα ἐν τῇ χώρῃ, ἐπιτελέειν τὰ συνέθεντο, ἐπεὶ δὲ ἐστερῆσθαι αὐτῶν, οὐ δίκαιον εἶναι ἀποφέρειν ἔτι, ἀλλὰ τοὺς ἔχοντας αὐτὰ Αἰγινήτας πρήσσεσθαι ἐκέλευον. πρὸς ταῦτα οἱ Ἀθηναῖοι ἐς Αἴγιναν πέμψαντες ἀπαίτεον τὰ ἀγάλματα· οἱ δὲ Αἰγινῆται ἔφασαν σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα. 5.85. Ἀθηναῖοι μέν νυν λέγουσι μετὰ τὴν ἀπαίτησιν ἀποσταλῆναι τριήρεϊ μιῇ τῶν ἀστῶν τούτους οἳ ἀποπεμφθέντες ἀπὸ τοῦ κοινοῦ καὶ ἀπικόμενοι ἐς Αἴγιναν τὰ ἀγάλματα ταῦτα ὡς σφετέρων ξύλων ἐόντα ἐπειρῶντο ἐκ τῶν βάθρων ἐξανασπᾶν, ἵνα σφέα ἀνακομίσωνται. οὐ δυναμένους δὲ τούτῳ τῷ τρόπῳ αὐτῶν κρατῆσαι, περιβαλόντας σχοινία ἕλκειν τὰ ἀγάλματα, καί σφι ἕλκουσι βροντήν τε καὶ ἅμα τῇ βροντῇ σεισμὸν ἐπιγενέσθαι· τοὺς δὲ τριηρίτας τοὺς ἕλκοντας ὑπὸ τούτων ἀλλοφρονῆσαι, παθόντας δὲ τοῦτο κτείνειν ἀλλήλους ἅτε πολεμίους, ἐς ὃ ἐκ πάντων ἕνα λειφθέντα ἀνακομισθῆναι αὐτὸν ἐς Φάληρον. 5.86. Ἀθηναῖοι μὲν οὕτω γενέσθαι λέγουσι, Αἰγινῆται δὲ οὐ μιῇ νηὶ ἀπικέσθαι Ἀθηναίους· μίαν μὲν γὰρ καὶ ὀλίγῳ πλεῦνας μιῆς, καὶ εἰ σφίσι μὴ ἔτυχον ἐοῦσαι νέες, ἀπαμύνεσθαι ἂν εὐπετέως· ἀλλὰ πολλῇσι νηυσὶ ἐπιπλέειν σφίσι ἐπὶ τὴν χώρην, αὐτοὶ δέ σφι εἶξαι καὶ οὐ ναυμαχῆσαι. οὐκ ἔχουσι δὲ τοῦτο διασημῆναι ἀτρεκέως, οὔτε εἰ ἥσσονες συγγινωσκόμενοι εἶναι τῇ ναυμαχίῃ κατὰ τοῦτο εἶξαν, οὔτε εἰ βουλόμενοι ποιῆσαι οἷόν τι καὶ ἐποίησαν. Ἀθηναίους μέν νυν, ἐπείτε σφι οὐδεὶς ἐς μάχην κατίστατο, ἀποβάντας ἀπὸ τῶν νεῶν τραπέσθαι πρὸς τὰ ἀγάλματα, οὐ δυναμένους δὲ ἀνασπάσαι ἐκ τῶν βάθρων αὐτὰ οὕτω δὴ περιβαλομένους σχοινία ἕλκειν, ἐς οὗ ἑλκόμενα τὰ ἀγάλματα ἀμφότερα τὠυτὸ ποιῆσαι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, ἄλλῳ δὲ τεῷ· ἐς γούνατα γάρ σφι αὐτὰ πεσεῖν, καὶ τὸν ἀπὸ τούτου χρόνον διατελέειν οὕτω ἔχοντα. Ἀθηναίους μὲν δὴ ταῦτα ποιέειν· σφέας δὲ Αἰγινῆται λέγουσι πυθομένους τοὺς Ἀθηναίους ὡς μέλλοιεν ἐπὶ σφέας στρατεύεσθαι, ἑτοίμους Ἀργείους ποιέεσθαι. τούς τε δὴ Ἀθηναίους ἀποβεβάναι ἐς τὴν Αἰγιναίην, καὶ ἥκειν βοηθέοντας σφίσι τοὺς Ἀργείους καὶ λαθεῖν τε ἐξ Ἐπιδαύρου διαβάντας ἐς τὴν νῆσον καὶ οὐ προακηκοόσι τοῖσι Ἀθηναίοισι ἐπιπεσεῖν ὑποταμομένους τὸ ἀπὸ τῶν νεῶν, ἅμα τε ἐν τούτῳ τὴν βροντήν τε γενέσθαι καὶ τὸν σεισμὸν αὐτοῖσι. 5.87. λέγεται μέν νυν ὑπʼ Ἀργείων τε καὶ Αἰγινητέων τάδε, ὁμολογέεται δὲ καὶ ὑπʼ Ἀθηναίων ἕνα μοῦνον τὸν ἀποσωθέντα αὐτῶν ἐς τὴν Ἀττικὴν γενέσθαι· πλὴν Ἀργεῖοι μὲν λέγουσι αὐτῶν τὸ Ἀττικὸν στρατόπεδον διαφθειράντων τὸν ἕνα τοῦτον περιγενέσθαι, Ἀθηναῖοι δὲ τοῦ δαιμονίου· περιγενέσθαι μέντοι οὐδὲ τοῦτον τὸν ἕνα, ἀλλʼ ἀπολέσθαι τρόπῳ τοιῷδε. κομισθεὶς ἄρα ἐς τὰς Ἀθήνας ἀπήγγελλε τὸ πάθος· πυθομένας δὲ τὰς γυναῖκας τῶν ἐπʼ Αἴγιναν στρατευσαμένων ἀνδρῶν, δεινόν τι ποιησαμένας κεῖνον μοῦνον ἐξ ἁπάντων σωθῆναι, πέριξ τὸν ἄνθρωπον τοῦτον λαβούσας καὶ κεντεύσας τῇσι περόνῃσι τῶν ἱματίων εἰρωτᾶν ἑκάστην αὐτέων ὅκου εἴη ὁ ἑωυτῆς ἀνήρ. καὶ τοῦτον μὲν οὕτω διαφθαρῆναι, Ἀθηναίοισι δὲ ἔτι τοῦ πάθεος δεινότερόν τι δόξαι εἶναι τὸ τῶν γυναικῶν ἔργον. ἄλλῳ μὲν δὴ οὐκ ἔχειν ὅτεῳ ζημιώσωσι τὰς γυναῖκας, τὴν δὲ ἐσθῆτα μετέβαλον αὐτέων ἐς τὴν Ἰάδα· ἐφόρεον γὰρ δὴ πρὸ τοῦ αἱ τῶν Ἀθηναίων γυναῖκες ἐσθῆτα Δωρίδα, τῇ Κορινθίῃ παραπλησιωτάτην· μετέβαλον ὦν ἐς τὸν λίνεον κιθῶνα, ἵνα δὴ περόνῃσι μὴ χρέωνται. 5.88. ἔστι δὲ ἀληθέι λόγῳ χρεωμένοισι οὐκ Ἰὰς αὕτη ἡ ἐσθὴς τὸ παλαιὸν ἀλλὰ Κάειρα, ἐπεὶ ἥ γε Ἑλληνικὴ ἐσθὴς πᾶσα ἡ ἀρχαίη τῶν γυναικῶν ἡ αὐτὴ ἦν τὴν νῦν Δωρίδα καλέομεν. τοῖσι δὲ Ἀργείοισι καὶ τοῖσι Αἰγινήτῃσι καὶ πρὸς ταῦτα ἔτι τόδε ποιῆσαι 1 νόμον εἶναι παρὰ σφίσι ἑκατέροισι τὰς περόνας ἡμιολίας ποιέεσθαι τοῦ τότε κατεστεῶτος μέτρου, καὶ ἐς τὸ ἱρὸν τῶν θεῶν τουτέων περόνας μάλιστα ἀνατιθέναι τὰς γυναῖκας, Ἀττικὸν δὲ μήτε τι ἄλλο προσφέρειν πρὸς τὸ ἱρὸν μήτε κέραμον, ἀλλʼ ἐκ χυτρίδων ἐπιχωριέων νόμον τὸ λοιπὸν αὐτόθι εἶναι πίνειν. 5.89. Ἀργείων μέν νυν καὶ Αἰγινητέων αἱ γυναῖκες ἐκ τόσου κατʼ ἔριν τὴν Ἀθηναίων περόνας ἔτι καὶ ἐς ἐμὲ ἐφόρεον μέζονας ἢ πρὸ τοῦ, τῆς δὲ ἔχθρης τῆς πρὸς Αἰγινήτας ἐξ Ἀθηναίων γενομένης ἀρχὴ κατὰ τὰ εἴρηται ἐγένετο. τότε δὲ Θηβαίων ἐπικαλεομένων, προθύμως τῶν περὶ τὰ ἀγάλματα γενομένων ἀναμιμνησκόμενοι οἱ Αἰγινῆται ἐβοήθεον τοῖσι Βοιωτοῖσι. Αἰγινῆταί τε δὴ ἐδηίουν τῆς Ἀττικῆς τὰ παραθαλάσσια, καὶ Ἀθηναίοισι ὁρμημένοισι ἐπʼ Αἰγινήτας στρατεύεσθαι ἦλθε μαντήιον ἐκ Δελφῶν, ἐπισχόντας ἀπὸ τοῦ Αἰγινητέων ἀδικίου τριήκοντα ἔτεα, τῷ ἑνὶ καὶ τριηκοστῷ Αἰακῷ τέμενος ἀποδέξαντας ἄρχεσθαι τοῦ πρὸς Αἰγινήτας πολέμου, καί σφι χωρήσειν τὰ βούλονται· ἢν δὲ αὐτίκα ἐπιστρατεύωνται, πολλὰ μὲν σφέας ἐν τῷ μεταξὺ τοῦ χρόνου πείσεσθαι πολλὰ δὲ καὶ ποιήσειν, τέλος μέντοι καταστρέψεσθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Ἀθηναῖοι, τῷ μὲν Αἰακῷ τέμενος ἀπέδεξαν τοῦτο τὸ νῦν ἐπὶ τῆς ἀγορῆς ἵδρυται, τριήκοντα δὲ ἔτεα οὐκ ἀνέσχοντο ἀκούσαντες ὅκως χρεὸν εἴη ἐπισχεῖν πεπονθότας ὑπʼ Αἰγινητέων ἀνάρσια. 5.90. ἐς τιμωρίην δὲ παρασκευαζομένοισι αὐτοῖσι ἐκ Λακεδαιμονίων πρῆγμα ἐγειρόμενον ἐμπόδιον ἐγένετο. πυθόμενοι γὰρ Λακεδαιμόνιοι τὰ ἐκ τῶν Ἀλκμεωνιδέων ἐς τὴν Πυθίην μεμηχανημένα καὶ τὰ ἐκ τῆς Πυθίης ἐπὶ σφέας τε καὶ τοὺς Πεισιστρατίδας συμφορὴν ἐποιεῦντο διπλῆν, ὅτι τε ἄνδρας ξείνους σφίσι ἐόντας ἐξεληλάκεσαν ἐκ τῆς ἐκείνων, καὶ ὅτι ταῦτα ποιήσασι χάρις οὐδεμία ἐφαίνετο πρὸς Ἀθηναίων. ἔτι τε πρὸς τούτοισι ἐνῆγον σφέας οἱ χρησμοὶ λέγοντες πολλά τε καὶ ἀνάρσια ἔσεσθαι αὐτοῖσι ἐξ Ἀθηναίων, τῶν πρότερον μὲν ἦσαν ἀδαέες, τότε δὲ Κλεομένεος κομίσαντος ἐς Σπάρτην ἐξέμαθον. ἐκτήσατο δὲ ὁ Κλεομένης ἐκ τῆς Ἀθηναίων ἀκροπόλιος τοὺς χρησμούς, τοὺς ἔκτηντο μὲν πρότερον οἱ Πεισιστρατίδαι, ἐξελαυνόμενοι δὲ ἔλιπον ἐν τῷ ἱρῷ, καταλειφθέντας δὲ ὁ Κλεομένης ἀνέλαβε. 5.91. τότε δὲ ὡς ἀνέλαβον οἱ Λακεδαιμόνιοι τοὺς χρησμοὺς καὶ τοὺς Ἀθηναίους ὥρων αὐξομένους καὶ οὐδαμῶς ἑτοίμους ἐόντας πείθεσθαι σφίσι, νόῳ λαβόντες ὡς ἐλεύθερον μὲν ἐὸν τὸ γένος τὸ Ἀττικὸν ἰσόρροπον ἂν τῷ ἑωυτῶν γίνοιτο, κατεχόμενον δὲ ὑπὸ τυραννίδος ἀσθενὲς καὶ πειθαρχέεσθαι ἕτοιμον· μαθόντες δὲ τούτων ἕκαστα μετεπέμποντο Ἱππίην τὸν Πεισιστράτου ἀπὸ Σιγείου τοῦ ἐν Ἑλλησπόντῳ ἐς ὃ καταφεύγουσι οἱ Πεισιστρατίδαι. ἐπείτε δέ σφι Ἱππίης καλεόμενος ἧκε, μεταπεμψάμενοι καὶ τῶν ἄλλων συμμάχων ἀγγέλους ἔλεγόν σφι Σπαρτιῆται τάδε. “ἄνδρες σύμμαχοι, συγγινώσκομεν αὐτοῖσι ἡμῖν οὐ ποιήσασι ὀρθῶς· ἐπαερθέντες γὰρ κιβδήλοισι μαντηίοισι ἄνδρας ξείνους ἐόντας ἡμῖν τὰ μάλιστα καὶ ἀναδεκομένους ὑποχειρίας παρέξειν τὰς Ἀθήνας, τούτους ἐκ τῆς πατρίδος ἐξηλάσαμεν, καὶ ἔπειτα ποιήσαντες ταῦτα δήμῳ ἀχαρίστῳ παρεδώκαμεν τὴν πόλιν· ὃς ἐπείτε διʼ ἡμέας ἐλευθερωθεὶς ἀνέκυψε, ἡμέας μὲν καὶ τὸν βασιλέα ἡμέων περιυβρίσας ἐξέβαλε, δόξαν δὲ φύσας αὐξάνεται, ὥστε ἐκμεμαθήκασι μάλιστα μὲν οἱ περίοικοι αὐτῶν Βοιωτοὶ καὶ Χαλκιδέες, τάχα δέ τις καὶ ἄλλος ἐκμαθήσεται ἁμαρτών. ἐπείτε δὲ ἐκεῖνα ποιήσαντες ἡμάρτομεν, νῦν πειρησόμεθα σφέας ἅμα ὑμῖν ἀπικόμενοι τίσασθαι· αὐτοῦ γὰρ τούτου εἵνεκεν τόνδε τε Ἱππίην μετεπεμψάμεθα καὶ ὑμέας ἀπὸ τῶν πολίων, ἵνα κοινῷ τε λόγῳ καὶ κοινῷ στόλῳ ἐσαγαγόντες αὐτὸν ἐς τὰς Ἀθήνας ἀποδῶμεν τὰ καὶ ἀπειλόμεθα.” 5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. 5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. 5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” 5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. 5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. 5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. 5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. 5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
5.94. οὕτω μὲν τοῦτο ἐπαύσθη. Ἱππίῃ δὲ ἐνθεῦτεν ἀπελαυνομένῳ ἐδίδου μὲν Ἀμύντης ὁ Μακεδόνων βασιλεὺς Ἀνθεμοῦντα, ἐδίδοσαν δὲ Θεσσαλοὶ Ἰωλκόν. ὁ δὲ τούτων μὲν οὐδέτερα αἱρέετο, ἀνεχώρεε δὲ ὀπίσω ἐς Σίγειον, τὸ εἷλε Πεισίστρατος αἰχμῇ παρὰ Μυτιληναίων, κρατήσας δὲ αὐτοῦ κατέστησε τύραννον εἶναι παῖδα τὸν ἑωυτοῦ νόθον Ἡγησίστρατον, γεγονότα ἐξ Ἀργείης γυναικός, ὃς οὐκ ἀμαχητὶ εἶχε τὰ παρέλαβε παρὰ Πεισιστράτου. ἐπολέμεον γὰρ ἔκ τε Ἀχιλληίου πόλιος ὁρμώμενοι καὶ Σιγείου ἐπὶ χρόνον συχνὸν Μυτιληναῖοί τε καὶ Ἀθηναῖοι, οἳ μὲν ἀπαιτέοντες τὴν χώρην, Ἀθηναῖοι δὲ οὔτε συγγινωσκόμενοι ἀποδεικνύντες τε λόγῳ οὐδὲν μᾶλλον Αἰολεῦσι μετεὸν τῆς Ἰλιάδος χώρης ἢ οὐ καὶ σφίσι καὶ τοῖσι ἄλλοισι, ὅσοι Ἑλλήνων συνεπρήξαντο Μενέλεῳ τὰς Ἑλένης ἁρπαγάς.
5.97. νομίζουσι δὲ ταῦτα καὶ διαβεβλημένοισι ἐς τοὺς Πέρσας, ἐν τούτῳ δὴ τῷ καιρῷ ὁ Μιλήσιος Ἀρισταγόρης, ὑπὸ Κλεομένεος τοῦ Λακεδαιμονίου ἐξελασθεὶς ἐκ τῆς Σπάρτης, ἀπίκετο ἐς Ἀθήνας· αὕτη γὰρ ἡ πόλις τῶν λοιπέων ἐδυνάστευε μέγιστον. ἐπελθὼν δὲ ἐπὶ τὸν δῆμον ὁ Ἀρισταγόρης ταὐτὰ ἔλεγε τὰ καὶ ἐν τῇ Σπάρτῃ περὶ τῶν ἀγαθῶν τῶν ἐν τῇ Ἀσίῃ καὶ τοῦ πολέμου τοῦ Περσικοῦ, ὡς οὔτε ἀσπίδα οὔτε δόρυ νομίζουσι εὐπετέες τε χειρωθῆναι εἴησαν. ταῦτά τε δὴ ἔλεγε καὶ πρὸς τοῖσι τάδε, ὡς οἱ Μιλήσιοι τῶν Ἀθηναίων εἰσὶ ἄποικοι, καὶ οἰκός σφεας εἴη ῥύεσθαι δυναμένους μέγα· καὶ οὐδὲν ὅ τι οὐκ ὑπίσχετο οἷα κάρτα δεόμενος, ἐς ὃ ἀνέπεισε σφέας. πολλοὺς γὰρ οἶκε εἶναι εὐπετέστερον διαβάλλειν ἢ ἕνα, εἰ Κλεομένεα μὲν τὸν Λακεδαιμόνιον μοῦνον οὐκ οἷός τε ἐγένετο διαβάλλειν, τρεῖς δὲ μυριάδας Ἀθηναίων ἐποίησε τοῦτο. Ἀθηναῖοι μὲν δὴ ἀναπεισθέντες ἐψηφίσαντο εἴκοσι νέας ἀποστεῖλαι βοηθοὺς Ἴωσι, στρατηγὸν ἀποδέξαντες αὐτῶν εἶναι Μελάνθιον ἄνδρα τῶν ἀστῶν ἐόντα τὰ πάντα δόκιμον· αὗται δὲ αἱ νέες ἀρχὴ κακῶν ἐγένοντο Ἕλλησί τε καὶ βαρβάροισι.
5.114. Ὀνησίλου μέν νυν Ἀμαθούσιοι, ὅτι σφέας ἐπολιόρκησε, ἀποταμόντες τὴν κεφαλὴν ἐκόμισαν ἐς Ἀμαθοῦντα καί μιν ἀνεκρέμασαν ὑπὲρ τῶν πυλέων· κρεμαμένης δὲ τῆς κεφαλῆς καὶ ἤδη ἐούσης κοίλης, ἐσμὸς μελισσέων ἐσδὺς ἐς αὐτὴν κηρίων μιν ἐνέπλησε. τούτου δὲ γενομένου τοιούτου, ἐχρέωντο γὰρ περὶ αὐτῆς οἱ Ἀμαθούσιοι, ἐμαντεύθη σφι τὴν μὲν κεφαλὴν κατελόντας θάψαι, Ὀνησίλῳ δὲ θύειν ὡς ἥρωϊ ἀνὰ πᾶν ἔτος, καί σφι ποιεῦσι ταῦτα ἄμεινον συνοίσεσθαι.
6.34. τῆς δὲ Χερσονήσου πλὴν Καρδίης πόλιος τὰς ἄλλας πάσας ἐχειρώσαντο οἱ Φοίνικες. ἐτυράννευε δὲ αὐτέων μέχρι τότε Μιλτιάδης ὁ Κίμωνος τοῦ Στησαγόρεω, κτησαμένου τὴν ἀρχὴν ταύτην πρότερον Μιλτιάδεω τοῦ Κυψέλου τρόπῳ τοιῷδε. εἶχον Δόλογκοι Θρήικες τὴν Χερσόνησον ταύτην. οὗτοι ὦν οἱ Δόλογκοι πιεσθέντες πολέμῳ ὑπὸ Ἀψινθίων ἐς Δελφοὺς ἔπεμψαν τοὺς βασιλέας περὶ τοῦ πολέμου χρησομένους. ἡ δὲ Πυθίη σφι ἀνεῖλε οἰκιστὴν ἐπάγεσθαι ἐπὶ τὴν χώρην τοῦτον ὃς ἂν σφέας ἀπιόντας ἐκ τοῦ ἱροῦ πρῶτος ἐπὶ ξείνια καλέσῃ. ἰόντες δὲ οἱ Δόλογκοι τὴν ἱρὴν ὁδὸν διὰ Φωκέων τε καὶ Βοιωτῶν ἤισαν· καί σφεας ὡς οὐδεὶς ἐκάλεε, ἐκτρέπονται ἐπʼ Ἀθηνέων. 6.35. ἐν δὲ τῇσι Ἀθήνῃσι τηνικαῦτα εἶχε μὲν τὸ πᾶν κράτος Πεισίστρατος, ἀτὰρ ἐδυνάστευέ γε καὶ Μιλτιάδης ὁ Κυψέλου ἐὼν οἰκίης τεθριπποτρόφου, τὰ μὲν ἀνέκαθεν ἀπʼ Αἰακοῦ τε καὶ Αἰγίνης γεγονώς, τὰ δὲ νεώτερα Ἀθηναῖος, Φιλαίου τοῦ Αἴαντος παιδὸς γενομένου πρώτου τῆς οἰκίης ταύτης Ἀθηναίου. οὗτος ὁ Μιλτιάδης κατήμενος ἐν τοῖσι προθύροισι τοῖσι ἑωυτοῦ, ὁρέων τοὺς Δολόγκους παριόντας ἐσθῆτα ἔχοντας οὐκ ἐγχωρίην καὶ αἰχμὰς προσεβώσατο καί σφι προσελθοῦσι ἐπηγγείλατο καταγωγὴν καὶ ξείνια. οἳ δὲ δεξάμενοι καὶ ξεινισθέντες ὑπʼ αὐτοῦ ἐξέφαινον πᾶν τὸ μαντήιον, ἐκφήναντες δὲ ἐδέοντο αὐτοῦ τῷ θεῷ μιν πείθεσθαι. Μιλτιάδεα δὲ ἀκούσαντα παραυτίκα ἔπεισε ὁ λόγος οἷα ἀχθόμενόν τε τῇ Πεισιστράτου ἀρχῇ καὶ βουλόμενον ἐκποδὼν εἶναι. αὐτίκα δὲ ἐστάλη ἐς Δελφούς, ἐπειρησόμενος τὸ χρηστήριον εἰ ποιοίη τά περ αὐτοῦ οἱ Δόλογκοι προσεδέοντο.
6.38. οὗτος μὲν δὴ διὰ Κροῖσον ἐκφεύγει, μετὰ δὲ τελευτᾷ ἄπαις, τὴν ἀρχήν τε καὶ τὰ χρήματα παραδοὺς Στησαγόρῃ τῷ Κίμωνος ἀδελφεοῦ παιδὶ ὁμομητρίου. καί οἱ τελευτήσαντι Χερσονησῖται θύουσι ὡς νόμος οἰκιστῇ, καὶ ἀγῶνα ἱππικόν τε καὶ γυμνικὸν ἐπιστᾶσι, ἐν τῷ Λαμψακηνῶν οὐδενὶ ἐγγίνεται ἀγωνίζεσθαι. πολέμου δὲ ἐόντος πρὸς Λαμψακηνοὺς καὶ Στησαγόρεα κατέλαβε ἀποθανεῖν ἄπαιδα, πληγέντα τὴν κεφαλὴν πελέκεϊ ἐν τῷ πρυτανηίῳ πρὸς ἀνδρὸς αὐτομόλου μὲν τῷ λόγῳ πολεμίου δὲ καὶ ὑποθερμοτέρου τῷ ἔργῳ.
6.53. ταῦτα μὲν Λακεδαιμόνιοι λέγουσι μοῦνοι Ἑλλήνων· τάδε δὲ κατὰ τὰ λεγόμενα ὑπʼ Ἑλλήνων ἐγὼ γράφω, τούτους τοὺς Δωριέων βασιλέας μέχρι μὲν δὴ Περσέος τοῦ Δανάης, τοῦ θεοῦ ἀπεόντος, καταλεγομένους ὀρθῶς ὑπʼ Ἑλλήνων καὶ ἀποδεικνυμένους ὡς εἰσὶ Ἕλληνες· ἤδη γὰρ τηνικαῦτα ἐς Ἕλληνας οὗτοι ἐτέλεον. ἔλεξα δὲ μέχρι Περσέος τοῦδε εἵνεκα, ἀλλʼ οὐκ ἀνέκαθεν ἔτι ἔλαβον, ὅτι οὐκ ἔπεστι ἐπωνυμίη Περσέι οὐδεμία πατρὸς θνητοῦ, ὥσπερ Ἡρακλέι Ἀμφιτρύων. ἤδη ὦν ὀρθῷ χρεωμένῳ μέχρι Περσέος ὀρθῶς εἴρηταί μοι· ἀπὸ δὲ Δανάης τῆς Ἀκρισίου καταλέγοντι τοὺς ἄνω αἰεὶ πατέρας αὐτῶν φαινοίατο ἂν ἐόντες οἱ τῶν Δωριέων ἡγεμόνες Αἰγύπτιοι ἰθαγενέες.
6.61. ταῦτα μὲν δὴ οὕτω γίνεται. τότε δὲ τὸν Κλεομένεα ἐόντα ἐν τῇ Αἰγίνῃ καὶ κοινὰ τῇ Ἑλλάδι ἀγαθὰ προεργαζόμενον ὁ Δημάρητος διέβαλε, οὐκ Αἰγινητέων οὕτω κηδόμενος ὡς φθόνῳ καὶ ἄγῃ χρεώμενος. Κλεομένης δὲ νοστήσας ἀπʼ Αἰγίνης ἐβούλευε τὸν Δημάρητον παῦσαι τῆς βασιληίης, διὰ πρῆγμα τοιόνδε ἐπίβασιν ἐς αὐτὸν ποιεύμενος. Ἀρίστωνι βασιλεύοντι ἐν Σπάρτῃ καὶ γήμαντι γυναῖκας δύο παῖδες οὐκ ἐγίνοντο. καὶ οὐ γὰρ συνεγινώσκετο αὐτὸς τούτων εἶναι αἴτιος, γαμέει τρίτην γυναῖκα· ὧδε δὲ γαμέει. ἦν οἱ φίλος τῶν Σπαρτιητέων ἀνήρ, τῷ προσέκειτο τῶν ἀστῶν μάλιστα ὁ Ἀρίστων. τούτῳ τῷ ἀνδρὶ ἐτύγχανε ἐοῦσα γυνὴ καλλίστη μακρῷ τῶν ἐν Σπάρτῃ γυναικῶν, καὶ ταῦτα μέντοι καλλίστη ἐξ αἰσχίστης γενομένη. ἐοῦσαν γάρ μιν τὸ εἶδος φλαύρην ἡ τροφὸς αὐτῆς, οἷα ἀνθρώπων τε ὀλβίων θυγατέρα καὶ δυσειδέα ἐοῦσαν, πρὸς δὲ καὶ ὁρῶσα τοὺς γονέας συμφορὴν τὸ εἶδος αὐτῆς ποιευμένους, ταῦτα ἕκαστα μαθοῦσα ἐπιφράζεται τοιάδε· ἐφόρεε αὐτὴν ἀνὰ πᾶσαν ἡμέρην ἐς τὸ τῆς Ἑλένης ἱρόν. τὸ δʼ ἐστὶ ἐν τῇ Θεράπνῃ καλεομένῃ ὕπερθε τοῦ Φοιβηίου ἱροῦ. ὅκως δὲ ἐνείκειε ἡ τροφός, πρός τε τὤγαλμα ἵστα καὶ ἐλίσσετο τὴν θεὸν ἀπαλλάξαι τῆς δυσμορφίης τὸ παιδίον. καὶ δή κοτε ἀπιούσῃ ἐκ τοῦ ἱροῦ τῇ τροφῷ γυναῖκα λέγεται ἐπιφανῆναι, ἐπιφανεῖσαν δὲ ἐπειρέσθαι μιν ὅ τι φέρει ἐν τῇ ἀγκάλῃ, καὶ τὴν φράσαι ὡς παιδίον φορέει, τὴν δὲ κελεῦσαί οἱ δέξαι, τὴν δὲ οὐ φάναι· ἀπειρῆσθαι γάρ οἱ ἐκ τῶν γειναμένων μηδενὶ ἐπιδεικνύναι· τὴν δὲ πάντως ἑωυτῇ κελεύειν ἐπιδέξαι. ὁρῶσαν δὲ τὴν γυναῖκα περὶ πολλοῦ ποιευμένην ἰδέσθαι, οὕτω δὴ τὴν τροφὸν δέξαι τὸ παιδίον· τὴν δὲ καταψῶσαν τοῦ παιδίου τὴν κεφαλὴν εἶπαι ὡς καλλιστεύσει πασέων τῶν ἐν Σπάρτῃ γυναικῶν. ἀπὸ μὲν δὴ ταύτης τῆς ἡμέρης μεταπεσεῖν τὸ εἶδος. γαμέει δὲ δή μιν ἐς γάμου ὥρην ἀπικομένην Ἄγητος ὁ Ἀλκείδεω, οὗτος δὴ ὁ τοῦ Ἀρίστωνος φίλος.
6.87. Λευτυχίδης μὲν εἴπας ταῦτα, ὥς οἱ οὐδὲ οὕτω ἐσήκουον οἱ Ἀθηναῖοι, ἀπαλλάσσετο· οἱ δὲ Αἰγινῆται, πρὶν τῶν πρότερον ἀδικημάτων δοῦναι δίκας τῶν ἐς Ἀθηναίους ὕβρισαν Θηβαίοισι χαριζόμενοι, ἐποίησαν τοιόνδε. μεμφόμενοι τοῖσι Ἀθηναίοισι καὶ ἀξιοῦντες ἀδικέεσθαι, ὡς τιμωρησόμενοι τοὺς Ἀθηναίους παρεσκευάζοντο· καὶ ἦν γὰρ δὴ τοῖσι Ἀθηναίοισι πεντετηρὶς ἐπὶ Σουνίῳ, λοχήσαντες ὦν τὴν θεωρίδα νέα εἷλον πλήρεα ἀνδρῶν τῶν πρώτων Ἀθηναίων, λαβόντες δὲ τοὺς ἄνδρας ἔδησαν.
6.90. Νικόδρομος δέ, ὡς οἱ Ἀθηναῖοι ἐς τὸν καιρὸν οὐ παρεγίνοντο, ἐς πλοῖον ἐσβὰς ἐκδιδρήσκει ἐκ τῆς Αἰγίνης· σὺν δέ οἱ καὶ ἄλλοι ἐκ τῶν Αἰγινητέων εἵποντο, τοῖσι Ἀθηναῖοι Σούνιον οἰκῆσαι ἔδοσαν. ἐνθεῦτεν δὲ οὗτοι ὁρμώμενοι ἔφερόν τε καὶ ἦγον τοὺς ἐν τῇ νήσῳ Αἰγινήτας. 6.91. ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι.
6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. 6.106. τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου. 6.107. οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.”
6.117. ἐν ταύτῃ τῇ ἐν Μαραθῶνι μάχῃ ἀπέθανον τῶν βαρβάρων κατὰ ἑξακισχιλίους καὶ τετρακοσίους ἄνδρας, Ἀθηναίων δὲ ἑκατὸν καὶ ἐνενήκοντα καὶ δύο. ἔπεσον μὲν ἀμφοτέρων τοσοῦτοι. συνήνεικε δὲ αὐτόθι θῶμα γενέσθαι τοιόνδε, Ἀθηναῖον ἄνδρα Ἐπίζηλον τὸν Κουφαγόρεω ἐν τῇ συστάσι μαχόμενόν τε καὶ ἄνδρα γινόμενον ἀγαθὸν τῶν ὀμμάτων στερηθῆναι οὔτε πληγέντα οὐδὲν τοῦ σώματος οὔτε βληθέντα, καὶ τὸ λοιπὸν τῆς ζόης διατελέειν ἀπὸ τούτου τοῦ χρόνου ἐόντα τυφλόν. λέγειν δὲ αὐτὸν περὶ τοῦ πάθεος ἤκουσα τοιόνδε τινὰ λόγον, ἄνδρα οἱ δοκέειν ὁπλίτην ἀντιστῆναι μέγαν, τοῦ τὸ γένειον τὴν ἀσπίδα πᾶσαν σκιάζειν· τὸ δὲ φάσμα τοῦτο ἑωυτὸν μὲν παρεξελθεῖν, τὸν δὲ ἑωυτοῦ παραστάτην ἀποκτεῖναι. ταῦτα μὲν δὴ Ἐπίζηλον ἐπυθόμην λέγειν. 6.118. Δᾶτις δὲ πορευόμενος ἅμα τῷ στρατῷ ἐς τὴν Ἀσίην, ἐπείτε ἐγένετο ἐν Μυκόνῳ, εἶδε ὄψιν ἐν τῷ ὕπνῳ. καὶ ἥτις μὲν ἦν ἡ ὄψις, οὐ λέγεται· ὁ δέ, ὡς ἡμέρη τάχιστα ἐπέλαμψε, ζήτησιν ἐποιέετο τῶν νεῶν, εὑρὼν δὲ ἐν νηὶ Φοινίσσῃ ἄγαλμα Ἀπόλλωνος κεχρυσωμένον ἐπυνθάνετο ὁκόθεν σεσυλημένον εἴη, πυθόμενος δὲ ἐξ οὗ ἦν ἱροῦ, ἔπλεε τῇ ἑωυτοῦ νηὶ ἐς Δῆλον· καὶ ἀπίκατο γὰρ τηνικαῦτα οἱ Δήλιοι ὀπίσω ἐς τὴν νῆσον, κατατίθεταί τε ἐς τὸ ἱρὸν τὸ ἄγαλμα καὶ ἐντέλλεται τοῖσι Δηλίοισι ἀπαγαγεῖν τὸ ἄγαλμα ἐς Δήλιον τὸ Θηβαίων· τὸ δʼ ἔστι ἐπὶ θαλάσσῃ Χαλκίδος καταντίον. Δᾶτις μὲν δὴ ταῦτα ἐντειλάμενος ἀπέπλεε, τὸν δὲ ἀνδριάντα τοῦτον Δήλιοι οὐκ ἀπήγαγον, ἀλλά μιν διʼ ἐτέων εἴκοσι Θηβαῖοι αὐτοὶ ἐκ θεοπροπίου ἐκομίσαντο ἐπὶ Δήλιον.
7.6. ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι.
7.8. Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε.
7.8. “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·”
7.8. “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.”
7.8. “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.”
7.8. “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο.
7.12. ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.13. τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.14. Πέρσαι μὲν ὡς ἤκουσαν ταῦτα, κεχαρηκότες προσεκύνεον. νυκτὸς δὲ γενομένης αὖτις τὠυτὸ ὄνειρον τῷ Ξέρξῃ κατυπνωμένῳ ἔλεγε ἐπιστάν “ὦ παῖ Δαρείου, καὶ δὴ φαίνεαι ἐν Πέρσῃσί τε ἀπειπάμενος τὴν στρατηλασίην καὶ τὰ ἐμὰ ἔπεα ἐν οὐδενὶ ποιησάμενος λόγῳ ὡς παρʼ οὐδενὸς ἀκούσας; εὖ νυν τόδʼ ἴσθι· ἤν περ μὴ αὐτίκα στρατηλατέῃς, τάδε τοι ἐξ αὐτῶν ἀνασχήσει· ὡς καὶ μέγας καὶ πολλὸς ἐγένεο ἐν ὀλίγῳ χρόνῳ, οὕτω καὶ ταπεινὸς ὀπίσω κατὰ τάχος ἔσεαι.” 7.15. Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν οὐκ ἐσωφρόνεον εἴπας ἐς σὲ μάταια ἔπεα χρηστῆς εἵνεκα συμβουλίης· μετὰ μέντοι οὐ πολλὸν χρόνον μετέγνων, ἔγνων δὲ ταῦτα μοι ποιητέα ἐόντα τὰ σὺ ὑπεθήκαο. οὔκων δυνατός τοι εἰμὶ ταῦτα βουλόμενος ποιέειν· τετραμμένῳ γὰρ δὴ καὶ μετεγνωκότι ἐπιφοιτέον ὄνειρον φαντάζεταί μοι οὐδαμῶς συνεπαινέον ποιέειν με ταῦτα· νῦν δὲ καὶ διαπειλῆσαν οἴχεται. εἰ ὦν θεός ἐστι ὁ ἐπιπέμπων καί οἱ πάντως ἐν ἡδονῇ ἐστι γενέσθαι στρατηλασίην ἐπὶ Ἑλλάδα, ἐπιπτήσεται καὶ σοὶ τὠυτὸ τοῦτο ὄνειρον, ὁμοίως καὶ ἐμοὶ ἐντελλόμενον. εὑρίσκω δὲ ὧδʼ ἂν γινόμενα ταῦτα, εἰ λάβοις τὴν ἐμὴν σκευὴν πᾶσαν καὶ ἐνδὺς μετὰ τοῦτο ἵζοιο ἐς τὸν ἐμὸν θρόνον, καὶ ἔπειτα ἐν κοίτῃ τῇ ἐμῇ κατυπνώσειας.” 7.16. Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον. 7.16. “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.” 7.16. “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.” 7.16. “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.
7.43. ἀπικομένου δὲ τοῦ στρατοῦ ἐπὶ ποταμὸν Σκάμανδρον, ὃς πρῶτος ποταμῶν, ἐπείτε ἐκ Σαρδίων ὁρμηθέντες ἐπεχείρησαν τῇ ὁδῷ, ἐπέλιπε τὸ ῥέεθρον οὐδʼ ἀπέχρησε τῇ στρατιῇ τε καὶ τοῖσι κτήνεσι πινόμενος· ἐπὶ τοῦτον δὴ τὸν ποταμὸν ὡς ἀπίκετο Ξέρξης, ἐς τὸ Πριάμου Πέργαμον ἀνέβη ἵμερον ἔχων θεήσασθαι· θεησάμενος δὲ καὶ πυθόμενος ἐκείνων ἕκαστα τῇ Ἀθηναίῃ τῇ Ἰλιάδι ἔθυσε βοῦς χιλίας, χοὰς δὲ οἱ Μάγοι τοῖσι ἥρωσι ἐχέαντο. ταῦτα δὲ ποιησαμένοισι νυκτὸς φόβος ἐς τὸ στρατόπεδον ἐνέπεσε. ἅμα ἡμέρῃ δὲ ἐπορεύετο ἐνθεῦτεν, ἐν ἀριστερῇ μὲν ἀπέργων Ῥοίτιον πόλιν καὶ Ὀφρύνειον καὶ Δάρδανον, ἥ περ δὴ Ἀβύδῳ ὅμουρος ἐστί, ἐν δεξιῇ δὲ Γέργιθας Τευκρούς.
7.94. Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.117. ἐν Ἀκάνθῳ δὲ ἐόντος Ξέρξεω συνήνεικε ὑπὸ νούσου ἀποθανεῖν τὸν ἐπεστεῶτα τῆς διώρυχος Ἀρταχαίην, δόκιμον ἐόντα παρὰ Ξέρξῃ καὶ γένος Ἀχαιμενίδην, μεγάθεΐ τε μέγιστον ἐόντα Περσέων ʽἀπὸ γὰρ πέντε πηχέων βασιληίων ἀπέλειπε τέσσερας δακτύλουσ̓ φωνέοντά τε μέγιστον ἀνθρώπων, ὥστε Ξέρξην συμφορὴν ποιησάμενον μεγάλην ἐξενεῖκαί τε αὐτὸν κάλλιστα καὶ θάψαι· ἐτυμβοχόεε δὲ πᾶσα ἡ στρατιή. τούτῳ δὲ τῷ Ἀρταχαίῃ θύουσι Ἀκάνθιοι ἐκ θεοπροπίου ὡς ἥρωι, ἐπονομάζοντες τὸ οὔνομα.
7.132. τῶν δὲ δόντων ταῦτα ἐγένοντο οἵδε, Θεσσαλοὶ Δόλοπες Ἐνιῆνες Περραιβοὶ Λοκροὶ Μάγνητες Μηλιέες Ἀχαιοὶ οἱ Φθιῶται καὶ Θηβαῖοι καὶ οἱ ἄλλοι Βοιωτοὶ πλὴν Θεσπιέων τε καὶ Πλαταιέων. ἐπὶ τούτοισι οἱ Ἕλληνες ἔταμον ὅρκιον οἱ τῷ βαρβάρῳ πόλεμον ἀειράμενοι· τὸ δὲ ὅρκιον ὧδε εἶχε, ὅσοι τῷ Πέρσῃ ἔδοσαν σφέας αὐτοὺς Ἕλληνες ἐόντες μὴ ἀναγκασθέντες, καταστάντων σφι εὖ τῶν πρηγμάτων, τούτους δεκατεῦσαι τῷ ἐν Δελφοῖσι θεῷ. τὸ μὲν δὴ ὅρκιον ὧδε εἶχε τοῖσι Ἕλλησι.
7.137. οὕτω ἡ Ταλθυβίου μῆνις καὶ ταῦτα ποιησάντων Σπαρτιητέων ἐπαύσατο τὸ παραυτίκα, καίπερ ἀπονοστησάντων ἐς Σπάρτην Σπερθίεώ τε καὶ Βούλιος. χρόνῳ δὲ μετέπειτα πολλῷ ἐπηγέρθη κατὰ τὸν Πελοποννησίων καὶ Ἀθηναίων πόλεμον, ὡς λέγουσι Λακεδαιμόνιοι. τοῦτο μοι ἐν τοῖσι θειότατον φαίνεται γενέσθαι. ὅτι μὲν γὰρ κατέσκηψε ἐς ἀγγέλους ἡ Ταλθυβίου μῆνις οὐδὲ ἐπαύσατο πρὶν ἢ ἐξῆλθε, τὸ δίκαιον οὕτω ἔφερε· τὸ δὲ συμπεσεῖν ἐς τοὺς παῖδας τῶν ἀνδρῶν τούτων τῶν ἀναβάντων πρὸς βασιλέα διὰ τὴν μῆνιν, ἐς Νικόλαν τε τὸν Βούλιος καὶ ἐς Ἀνήριστον τὸν Σπερθίεω, ὃς εἷλε Ἁλιέας τοὺς ἐκ Τίρυνθος ὁλκάδι καταπλώσας πλήρεϊ ἀνδρῶν, δῆλον ὦν μοι ὅτι θεῖον ἐγένετο τὸ πρῆγμα ἐκ τῆς μήνιος· οἳ γὰρ πεμφθέντες ὑπὸ Λακεδαιμονίων ἄγγελοι ἐς τὴν Ἀσίην, προδοθέντες δὲ ὑπὸ Σιτάλκεω τοῦ Τήρεω Θρηίκων βασιλέος καὶ Νυμφοδώρου τοῦ Πύθεω ἀνδρὸς Ἀβδηρίτεω, ἥλωσαν κατὰ Βισάνθην τὴν ἐν Ἑλλησπόντῳ, καὶ ἀπαχθέντες ἐς τὴν Ἀττικὴν ἀπέθανον ὑπὸ Ἀθηναίων, μετὰ δὲ αὐτῶν καὶ Ἀριστέας ὁ Ἀδειμάντου Κορίνθιος ἀνήρ. ταῦτα μέν νυν πολλοῖσι ἔτεσι ὕστερον ἐγένετο τοῦ βασιλέος στόλου, ἐπάνειμι δὲ ἐπὶ τὸν πρότερον λόγον.
7.139. ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι.
7.143. ἦν δὲ τῶν τις Ἀθηναίων ἀνὴρ ἐς πρώτους νεωστὶ παριών, τῷ οὔνομα μὲν ἦν Θεμιστοκλέης, παῖς δὲ Νεοκλέος ἐκαλέετο. οὗτος ὡνὴρ οὐκ ἔφη πᾶν ὀρθῶς τοὺς χρησμολόγους συμβάλλεσθαι, λέγων τοιάδε· εἰ ἐς Ἀθηναίους εἶχε τὸ ἔπος εἰρημένον ἐόντως, οὐκ ἂν οὕτω μιν δοκέειν ἠπίως χρησθῆναι, ἀλλὰ ὧδε “ὦ σχετλίη Σαλαμίσ” ἀντὶ τοῦ “ὦ θείη Σαλαμίς,” εἴ πέρ γε ἔμελλον οἱ οἰκήτορες ἀμφʼ αὐτῇ τελευτήσειν· ἀλλὰ γὰρ ἐς τοὺς πολεμίους τῷ θεῷ εἰρῆσθαι τὸ χρηστήριον συλλαμβάνοντι κατὰ τὸ ὀρθόν, ἀλλʼ οὐκ ἐς Ἀθηναίους· παρασκευάζεσθαι ὦν αὐτοὺς ὡς ναυμαχήσοντας συνεβούλευε, ὡς τούτου ἐόντος τοῦ ξυλίνου τείχεος. ταύτῃ Θεμιστοκλέος ἀποφαινομένου Ἀθηναῖοι ταῦτα σφίσι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ ἔων ναυμαχίην ἀρτέεσθαι, τὸ δὲ σύμπαν εἰπεῖν οὐδὲ χεῖρας ἀνταείρεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν ἄλλην τινὰ οἰκίζειν. 7.144. ἑτέρη τε Θεμιστοκλέι γνώμη ἔμπροσθε ταύτης ἐς καιρὸν ἠρίστευσε, ὅτε Ἀθηναίοισι γενομένων χρημάτων μεγάλων ἐν τῷ κοινῷ, τὰ ἐκ τῶν μετάλλων σφι προσῆλθε τῶν ἀπὸ Λαυρείου, ἔμελλον λάξεσθαι ὀρχηδὸν ἕκαστος δέκα δραχμάς· τότε Θεμιστοκλέης ἀνέγνωσε Ἀθηναίους τῆς διαιρέσιος ταύτης παυσαμένους νέας τούτων τῶν χρημάτων ποιήσασθαι διηκοσίας ἐς τὸν πόλεμον, τὸν πρὸς Αἰγινήτας λέγων. οὗτος γὰρ ὁ πόλεμος συστὰς ἔσωσε ἐς τὸ τότε τὴν Ἑλλάδα, ἀναγκάσας θαλασσίους γενέσθαι Ἀθηναίους. αἳ δὲ ἐς τὸ μὲν ἐποιήθησαν οὐκ ἐχρήσθησαν, ἐς δέον δὲ οὕτω τῇ Ἑλλάδι ἐγένοντο. αὗταί τε δὴ αἱ νέες τοῖσι Ἀθηναίοισι προποιηθεῖσαι ὑπῆρχον, ἑτέρας τε ἔδεε προσναυπηγέεσθαι. ἔδοξέ τέ σφι μετὰ τὸ χρηστήριον βουλευομένοισι ἐπιόντα ἐπὶ τὴν Ἑλλάδα τὸν βάρβαρον δέκεσθαι τῇσι νηυσὶ πανδημεί, τῷ θεῷ πειθομένους, ἅμα Ἑλλήνων τοῖσι βουλομένοισι.
7.153. τὰ μὲν περὶ Ἀργείων εἴρηται· ἐς δὲ τὴν Σικελίην ἄλλοι τε ἀπίκατο ἄγγελοι ἀπὸ τῶν συμμάχων συμμίξοντες Γέλωνι καὶ δὴ καὶ ἀπὸ Λακεδαιμονίων Σύαγρος. τοῦ δὲ Γέλωνος τούτου πρόγονος, οἰκήτωρ ὁ ἐν Γέλῃ, ἦν ἐκ νήσου Τήλου τῆς ἐπὶ Τριοπίῳ κειμένης· ὃς κτιζομένης Γέλης ὑπὸ Λινδίων τε τῶν ἐκ Ῥόδου καὶ Ἀντιφήμου οὐκ ἐλείφθη. ἀνὰ χρόνον δὲ αὐτοῦ οἱ ἀπόγονοι γενόμενοι ἱροφάνται τῶν χθονίων θεῶν διετέλεον ἐόντες, Τηλίνεω ἑνός τευ τῶν προγόνων κτησαμένου τρόπῳ τοιῷδε. ἐς Μακτώριον πόλιν τὴν ὑπὲρ Γέλης οἰκημένην ἔφυγον ἄνδρες Γελῴων στάσι ἑσσωθέντες· τούτους ὦν ὁ Τηλίνης κατήγαγε ἐς Γέλην, ἔχων οὐδεμίαν ἀνδρῶν δύναμιν ἀλλὰ ἱρὰ τούτων τῶν θεῶν· ὅθεν δὲ αὐτὰ ἔλαβε ἢ αὐτὸς ἐκτήσατο, τοῦτο δὲ οὐκ ἔχω εἰπεῖν· τούτοισι δʼ ὦν πίσυνος ἐὼν κατήγαγε, ἐπʼ ᾧ τε οἱ ἀπόγονοι αὐτοῦ ἱροφάνται τῶν θεῶν ἔσονται. θῶμά μοι ὦν καὶ τοῦτο γέγονε πρὸς τὰ πυνθάνομαι, κατεργάσασθαι Τηλίνην ἔργον τοσοῦτον· τὰ τοιαῦτα γὰρ ἔργα οὐ πρὸς τοῦ ἅπαντος ἀνδρὸς νενόμικα γίνεσθαι, ἀλλὰ πρὸς ψυχῆς τε ἀγαθῆς καὶ ῥώμης ἀνδρηίης· ὁ δὲ λέγεται πρὸς τῆς Σικελίης τῶν οἰκητόρων τὰ ὑπεναντία τούτων πεφυκέναι θηλυδρίης τε καὶ μαλακώτερος ἀνὴρ.
7.189. λέγεται δὲ λόγος ὡς Ἀθηναῖοι τὸν Βορέην ἐκ θεοπροπίου ἐπεκαλέσαντο, ἐλθόντος σφι ἄλλου χρηστηρίου τὸν γαμβρὸν ἐπίκουρον καλέσασθαι. Βορέης δὲ κατὰ τὸν Ἑλλήνων λόγον ἔχει γυναῖκα Ἀττικήν, Ὠρειθυίην τὴν Ἐρεχθέος. κατὰ δὴ τὸ κῆδος τοῦτο οἱ Ἀθηναῖοι, ὡς φάτις ὅρμηται, συμβαλλόμενοι σφίσι τὸν Βορέην γαμβρὸν εἶναι, ναυλοχέοντες τῆς Εὐβοίης ἐν Χαλκίδι ὡς ἔμαθον αὐξόμενον τὸν χειμῶνα ἢ καὶ πρὸ τούτου, ἐθύοντό τε καὶ ἐπεκαλέοντο τόν τε Βορέην καὶ τὴν Ὠρειθυίην τιμωρῆσαι σφίσι καὶ διαφθεῖραι τῶν βαρβάρων τὰς νέας, ὡς καὶ πρότερον περὶ Ἄθων. εἰ μέν νυν διὰ ταῦτα τοῖσι βαρβάροισι ὁρμέουσι Βορέης ἐπέπεσε, οὐκ ἔχω εἰπεῖν· οἱ δʼ ὦν Ἀθηναῖοι σφίσι λέγουσι βοηθήσαντα τὸν Βορέην πρότερον καὶ τότε ἐκεῖνα κατεργάσασθαι, καὶ ἱρὸν ἀπελθόντες Βορέω ἱδρύσαντο παρὰ ποταμὸν Ἰλισσόν.
7.191. σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων. 7.192. ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
7.197. ἐς Ἄλον δὲ τῆς Ἀχαιίης ἀπικομένῳ Ξέρξῃ οἱ κατηγεμόνες τῆς ὁδοῦ βουλόμενοι τὸ πᾶν ἐξηγέεσθαι ἔλεγόν οἱ ἐπιχώριον λόγον, τὰ περὶ τὸ ἱρὸν τοῦ Λαφυστίου Διός, ὡς Ἀθάμας ὁ Αἰόλου ἐμηχανήσατο Φρίξῳ μόρον σὺν Ἰνοῖ βουλεύσας, μετέπειτα δὲ ὡς ἐκ θεοπροπίου Ἀχαιοὶ προτιθεῖσι τοῖσι ἐκείνου ἀπογόνοισι ἀέθλους τοιούσδε· ὃς ἂν ᾖ τοῦ γένεος τούτου πρεσβύτατος, τούτῳ ἐπιτάξαντες ἔργεσθαι τοῦ ληίτου αὐτοὶ φυλακὰς ἔχουσι. λήιτον δὲ καλέουσι τὸ πρυτανήιον οἱ Ἀχαιοί. ἢν δὲ ἐσέλθῃ, οὐκ ἔστι ὅκως ἔξεισι πρὶν ἢ θύσεσθαι μέλλῃ· ὥς τʼ ἔτι πρὸς τούτοισι πολλοὶ ἤδη τούτων τῶν μελλόντων θύσεσθαι δείσαντες οἴχοντο ἀποδράντες ἐς ἄλλην χώρην, χρόνου δὲ προϊόντος ὀπίσω κατελθόντες ἢν ἁλίσκωνται ἐστέλλοντο ἐς τὸ πρυτανήιον· ὡς θύεταί τε ἐξηγέοντο στέμμασι πᾶς πυκασθεὶς καὶ ὡς σὺν πομπῇ ἐξαχθείς. ταῦτα δὲ πάσχουσι οἱ Κυτισσώρου τοῦ Φρίξου παιδὸς ἀπόγονοι, διότι καθαρμὸν τῆς χώρης ποιευμένων Ἀχαιῶν ἐκ θεοπροπίου Ἀθάμαντα τὸν Αἰόλου καὶ μελλόντων μιν θύειν ἀπικόμενος οὗτος ὁ Κυτίσσωρος ἐξ Αἴης τῆς Κολχίδος ἐρρύσατο, ποιήσας δὲ τοῦτο τοῖσι ἐπιγενομένοισι ἐξ ἑωυτοῦ μῆνιν τοῦ θεοῦ ἐνέβαλε. Ξέρξης δὲ ταῦτα ἀκούσας ὡς κατὰ τὸ ἄλσος ἐγίνετο, αὐτός τε ἔργετο αὐτοῦ καὶ τῇ στρατιῇ πάσῃ παρήγγειλε, τῶν τε Ἀθάμαντος ἀπογόνων τὴν οἰκίην ὁμοίως καὶ τὸ τέμενος ἐσέβετο.
8.35. οὗτοι μὲν δὴ τῶν βαρβάρων ταύτῃ ἐτράποντο, ἄλλοι δὲ αὐτῶν ἡγεμόνας ἔχοντες ὁρμέατο ἐπὶ τὸ ἱρὸν τὸ ἐν Δελφοῖσι, ἐν δεξιῇ τὸν Παρνησὸν ἀπέργοντες. ὅσα δὲ καὶ οὗτοι ἐπέσχον τῆς Φωκίδος, πάντα ἐσιναμώρεον· καὶ γὰρ τῶν Πανοπέων τὴν πόλιν ἐνέπρησαν καὶ Δαυλίων καὶ Αἰολιδέων. ἐπορεύοντο δὲ ταύτῃ ἀποσχισθέντες τῆς ἄλλης στρατιῆς τῶνδε εἵνεκα, ὅκως συλήσαντες τὸ ἱρὸν τὸ ἐν Δελφοῖσι βασιλέι Ξέρξῃ ἀποδέξαιεν τὰ χρήματα. πάντα δʼ ἠπίστατο τὰ ἐν τῷ ἱρῷ ὅσα λόγου ἦν ἄξια Ξέρξης, ὡς ἐγὼ πυνθάνομαι, ἄμεινον ἢ τὰ ἐν τοῖσι οἰκίοισι ἔλιπε, πολλῶν αἰεὶ λεγόντων, καὶ μάλιστα τὰ Κροίσου τοῦ Ἀλυάττεω ἀναθήματα. 8.36. οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω. 8.37. ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο. 8.38. συμμιγέντων δὲ τούτων πάντων, φόβος τοῖσι βαρβάροισι ἐνεπεπτώκεε. μαθόντες δὲ οἱ Δελφοὶ φεύγοντας σφέας, ἐπικαταβάντες ἀπέκτειναν πλῆθός τι αὐτῶν. οἱ δὲ περιεόντες ἰθὺ Βοιωτῶν ἔφευγον. ἔλεγον δὲ οἱ ἀπονοστήσαντες οὗτοι τῶν βαρβάρων, ὡς ἐγὼ πυνθάνομαι, ὡς πρὸς τούτοισι καὶ ἄλλα ὥρων θεῖα· δύο γὰρ ὁπλίτας μέζονας ἢ κατʼ ἀνθρώπων φύσιν ἔχοντας ἕπεσθαί σφι κτείνοντας καὶ διώκοντας. 8.39. τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται.
8.46. νησιωτέων δὲ Αἰγινῆται τριήκοντα παρείχοντο. ἦσαν μέν σφι καὶ ἄλλαι πεπληρωμέναι νέες, ἀλλὰ τῇσι μὲν τὴν ἑωυτῶν ἐφύλασσον, τριήκοντα δὲ τῇσι ἄριστα πλεούσῃσι ἐν Σαλαμῖνι ἐναυμάχησαν. Αἰγινῆται δὲ εἰσὶ Δωριέες ἀπὸ Ἐπιδαύρου· τῇ δὲ νήσῳ πρότερον οὔνομα ἦν Οἰνώνη. μετὰ δὲ Αἰγινήτας Χαλκιδέες τὰς ἐπʼ Ἀρτεμισίῳ εἴκοσι παρεχόμενοι καὶ Ἐρετριέες τὰς ἑπτά· οὗτοι δὲ Ἴωνες εἰσί. μετὰ δὲ Κήιοι τὰς αὐτὰς παρεχόμενοι, ἔθνος ἐὸν Ἰωνικὸν ἀπὸ Ἀθηνέων. Νάξιοι δὲ παρείχοντο τέσσερας, ἀποπεμφθέντες μὲν ἐς τοὺς Μήδους ὑπὸ τῶν πολιητέων κατά περ οἱ ἄλλοι νησιῶται, ἀλογήσαντες δὲ τῶν ἐντολέων ἀπίκατο ἐς τοὺς Ἕλληνας Δημοκρίτου σπεύσαντος, ἀνδρὸς τῶν ἀστῶν δοκίμου καὶ τότε τριηραρχέοντος. Νάξιοι δὲ εἰσὶ Ἴωνες ἀπὸ Ἀθηνέων γεγονότες. Στυρέες δὲ τὰς αὐτὰς παρείχοντο νέας τάς περ ἐπʼ Ἀρτεμισίῳ, Κύθνιοι δὲ μίαν καὶ πεντηκόντερον, ἐόντες συναμφότεροι οὗτοι Δρύοπες. καὶ Σερίφιοί τε καὶ Σίφνιοι καὶ Μήλιοι ἐστρατεύοντο· οὗτοι γὰρ οὐκ ἔδοσαν μοῦνοι νησιωτέων τῷ βαρβάρῳ γῆν τε καὶ ὕδωρ.
8.55. τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.
8.64. οὕτω μὲν οἱ περὶ Σαλαμῖνα ἔπεσι ἀκροβολισάμενοι, ἐπείτε Εὐρυβιάδῃ ἔδοξε, αὐτοῦ παρεσκευάζοντο ὡς ναυμαχήσοντες. ἡμέρη τε ἐγίνετο καὶ ἅμα τῷ ἡλίῳ ἀνιόντι σεισμὸς ἐγένετο ἔν τε τῇ γῇ καὶ τῇ θαλάσσῃ. ἔδοξε δέ σφι εὔξασθαι τοῖσι θεοῖσι καὶ ἐπικαλέσασθαι τοὺς Αἰακίδας συμμάχους. ὡς δέ σφι ἔδοξε, καὶ ἐποίευν ταῦτα· εὐξάμενοι γὰρ πᾶσι τοῖσι θεοῖσι, αὐτόθεν μὲν ἐκ Σαλαμῖνος Αἴαντά τε καὶ Τελαμῶνα ἐπεκαλέοντο, ἐπὶ δὲ Αἰακὸν καὶ τοὺς ἄλλους Αἰακίδας νέα ἀπέστελλον ἐς Αἴγιναν.
8.84. ἐνθαῦτα ἀνῆγον τὰς νέας ἁπάσας Ἕλληνες, ἀναγομένοισι δέ σφι αὐτίκα ἐπεκέατο οἱ βάρβαροι. οἱ μὲν δὴ ἄλλοι Ἕλληνες ἐπὶ πρύμνην ἀνεκρούοντο καὶ ὤκελλον τὰς νέας, Ἀμεινίης δὲ Παλληνεὺς ἀνὴρ Ἀθηναῖος ἐξαναχθεὶς νηὶ ἐμβάλλει· συμπλακείσης δὲ τῆς νεὸς καὶ οὐ δυναμένων ἀπαλλαγῆναι, οὕτω δὴ οἱ ἄλλοι Ἀμεινίῃ βοηθέοντες συνέμισγον. Ἀθηναῖοι μὲν οὕτω λέγουσι τῆς ναυμαχίης γενέσθαι τὴν ἀρχήν, Αἰγινῆται δὲ τὴν κατὰ τοὺς Αἰακίδας ἀποδημήσασαν ἐς Αἴγιναν, ταύτην εἶναι τὴν ἄρξασαν. λέγεται δὲ καὶ τάδε, ὡς φάσμα σφι γυναικὸς ἐφάνη, φανεῖσαν δὲ διακελεύσασθαι ὥστε καὶ ἅπαν ἀκοῦσαι τὸ τῶν Ἑλλήνων στρατόπεδον, ὀνειδίσασαν πρότερον τάδε, “ὦ δαιμόνιοι, μέχρι κόσου ἔτι πρύμνην ἀνακρούεσθε ;”
8.94. Ἀδείμαντον δὲ τὸν Κορίνθιον στρατηγὸν λέγουσι Ἀθηναῖοι αὐτίκα κατʼ ἀρχάς, ὡς συνέμισγον αἱ νέες, ἐκπλαγέντα τε καὶ ὑπερδείσαντα, τὰ ἱστία ἀειράμενον οἴχεσθαι φεύγοντα, ἰδόντας δὲ τοὺς Κορινθίους τὴν στρατηγίδα φεύγουσαν ὡσαύτως οἴχεσθαι. ὡς δὲ ἄρα φεύγοντας γίνεσθαι τῆς Σαλαμινίης κατὰ ἱρὸν Ἀθηναίης Σκιράδος, περιπίπτειν σφι κέλητα θείῃ πομπῇ, τὸν οὔτε πέμψαντα φανῆναι οὐδένα, οὔτε τι τῶν ἀπὸ τῆς στρατιῆς εἰδόσι προσφέρεσθαι τοῖσι Κορινθίοισι. τῇδε δὲ συμβάλλονται εἶναι θεῖον τὸ πρῆγμα. ὡς γὰρ ἀγχοῦ γενέσθαι τῶν νεῶν, τοὺς ἀπὸ τοῦ κέλητος λέγειν τάδε. “Ἀδείμαντε, σὺ μὲν ἀποστρέψας τὰς νέας ἐς φυγὴν ὅρμησαι καταπροδοὺς τοὺς Ἕλληνας· οἳ δὲ καὶ δὴ νικῶσι ὅσον αὐτοὶ ἠρῶντο ἐπικρατήσαντες τῶν ἐχθρῶν.” ταῦτα λεγόντων ἀπιστέειν γὰρ τὸν Ἀδείμαντον, αὖτις τάδε λέγειν, ὡς αὐτοὶ οἷοί τε εἶεν ἀγόμενοι ὅμηροι ἀποθνήσκειν, ἢν μὴ νικῶντες φαίνωνται οἱ Ἕλληνες. οὕτω δὴ ἀποστρέψαντα τὴν νέα αὐτόν τε καὶ τοὺς ἄλλους ἐπʼ ἐξεργασμένοισι ἐλθεῖν ἐς τὸ στρατόπεδον. τούτους μὲν τοιαύτη φάτις ἔχει ὑπὸ Ἀθηναίων, οὐ μέντοι αὐτοί γε Κορίνθιοι ὁμολογέουσι, ἀλλʼ ἐν πρώτοισι σφέας αὐτοὺς τῆς ναυμαχίης νομίζουσι γενέσθαι· μαρτυρέει δέ σφι καὶ ἡ ἄλλη Ἑλλάς.
8.104. συνέπεμπε δὲ τοῖσι παισὶ φύλακον Ἑρμότιμον, γένος μὲν ἐόντα Πηδασέα, φερόμενον δὲ οὐ τὰ δεύτερα τῶν εὐνούχων παρὰ βασιλέι· οἱ δὲ Πηδασέες οἰκέουσι ὑπὲρ Ἁλικαρνησσοῦ· ἐν δὲ τοῖσι Πηδάσοισι τούτοισι τοιόνδε συμφέρεται πρῆγμα γίνεσθαι· ἐπεὰν τοῖσι ἀμφικτυόσι πᾶσι τοῖσι ἀμφὶ ταύτης οἰκέουσι τῆς πόλιος μέλλῃ τι ἐντὸς χρόνου ἔσεσθαι χαλεπόν, τότε ἡ ἱρείη αὐτόθι τῆς Ἀθηναίης φύει πώγωνα μέγαν. τοῦτο δέ σφι δὶς ἤδη ἐγένετο.
8.121. οἱ δὲ Ἕλληνες ἐπείτε οὐκ οἷοί τε ἐγίνοντο ἐξελεῖν τὴν Ἄνδρον, τραπόμενοι ἐς Κάρυστον καὶ δηιώσαντες αὐτῶν τὴν χώρην ἀπαλλάσσοντο ἐς Σαλαμῖνα. πρῶτα μέν νυν τοῖσι θεοῖσι ἐξεῖλον ἀκροθίνια ἄλλα τε καὶ τριήρεας τρεῖς Φοινίσσας, τὴν μὲν ἐς Ἰσθμὸν ἀναθεῖναι, ἥ περ ἔτι καὶ ἐς ἐμὲ ἦν, τὴν δὲ ἐπὶ Σούνιον, τὴν δὲ τῷ Αἴαντι αὐτοῦ ἐς Σαλαμῖνα. μετὰ δὲ τοῦτο διεδάσαντο τὴν ληίην καὶ τὰ ἀκροθίνια ἀπέπεμψαν ἐς Δελφούς, ἐκ τῶν ἐγένετο ἀνδριὰς ἔχων ἐν τῇ χειρὶ ἀκρωτήριον νεός, ἐὼν μέγαθος δυώδεκα πηχέων· ἕστηκε δὲ οὗτος τῇ περ ὁ Μακεδὼν Ἀλέξανδρος ὁ χρύσεος. 8.122. πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.
8.129. ὃ μὲν δὴ τοιούτῳ τρόπῳ ἐπάιστος ἐγεγόνεε· Ἀρταβάζῳ δὲ ἐπειδὴ πολιορκέοντι ἐγεγόνεσαν τρεῖς μῆνες, γίνεται ἄμπωτις τῆς θαλάσσης μεγάλη καὶ χρόνον ἐπὶ πολλόν. ἰδόντες δὲ οἱ βάρβαροι τέναγος γενόμενον παρήισαν ἐς τὴν Παλλήνην. ὡς δὲ τὰς δύο μὲν μοίρας διοδοιπορήκεσαν, ἔτι δὲ τρεῖς ὑπόλοιποι ἦσαν, τὰς διελθόντας χρῆν εἶναι ἔσω ἐν τῇ Παλλήνῃ, ἐπῆλθε πλημμυρὶς τῆς θαλάσσης μεγάλη, ὅση οὐδαμά κω, ὡς οἱ ἐπιχώριοι λέγουσι, πολλάκις γινομένη. οἱ μὲν δὴ νέειν αὐτῶν οὐκ ἐπιστάμενοι διεφθείροντο, τοὺς δὲ ἐπισταμένους οἱ Ποτιδαιῆται ἐπιπλώσαντες πλοίοισι ἀπώλεσαν. αἴτιον δὲ λέγουσι Ποτιδαιῆται τῆς τε ῥηχίης καὶ τῆς πλημμυρίδος καὶ τοῦ Περσικοῦ πάθεος γενέσθαι τόδε, ὅτι τοῦ Ποσειδέωνος ἐς τὸν νηὸν καὶ τὸ ἄγαλμα τὸ ἐν τῷ προαστείῳ ἠσέβησαν οὗτοι τῶν Περσέων οἵ περ καὶ διεφθάρησαν ὑπὸ τῆς θαλάσσης· αἴτιον δὲ τοῦτο λέγοντες εὖ λέγειν ἔμοιγε δοκέουσι. τοὺς δὲ περιγενομένους ἀπῆγε Ἀρτάβαζος ἐς Θεσσαλίην παρὰ Μαρδόνιον. οὗτοι μὲν οἱ προπέμψαντες βασιλέα οὕτω ἔπρηξαν.
8.133. οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. 8.134. οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. 8.135. τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην.
9.34. ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα.
9.61. ταῦτα οἱ Ἀθηναῖοι ὡς ἐπύθοντο, ὁρμέατο βοηθέειν καὶ τὰ μάλιστα ἐπαμύνειν· καί σφι ἤδη στείχουσι ἐπιτίθενται οἱ ἀντιταχθέντες Ἑλλήνων τῶν μετὰ βασιλέος γενομένων, ὥστε μηκέτι δύνασθαι βοηθῆσαι· τὸ γὰρ προσκείμενον σφέας ἐλύπεε. οὕτω δὴ μουνωθέντες Λακεδαιμόνιοι καὶ Τεγεῆται, ἐόντες σὺν ψιλοῖσι ἀριθμὸν οἳ μὲν πεντακισμύριοι Τεγεῆται δὲ τρισχίλιοι ʽοὗτοι γὰρ οὐδαμὰ ἀπεσχίζοντο ἀπὸ Λακεδαιμονίων̓, ἐσφαγιάζοντο ὡς συμβαλέοντες Μαρδονίῳ καὶ τῇ στρατιῇ τῇ παρεούσῃ. καὶ οὐ γάρ σφι ἐγίνετο τὰ σφάγια χρηστά, ἔπιπτον δὲ αὐτῶν ἐν τούτῳ τῷ χρόνῳ πολλοὶ καὶ πολλῷ πλεῦνες ἐτρωματίζοντο· φράξαντες γὰρ τὰ γέρρα οἱ Πέρσαι ἀπίεσαν τῶν τοξευμάτων πολλὰ ἀφειδέως, οὕτω ὥστε πιεζομένων τῶν Σπαρτιητέων καὶ τῶν σφαγίων οὐ γινομένων ἀποβλέψαντα τὸν Παυσανίην πρὸς τὸ Ἥραιον τὸ Πλαταιέων ἐπικαλέσασθαι τὴν θεόν, χρηίζοντα μηδαμῶς σφέας ψευσθῆναι τῆς ἐλπίδος. 9.62. ταῦτα δʼ ἔτι τούτου ἐπικαλεομένου προεξαναστάντες πρότεροι οἱ Τεγεῆται ἐχώρεον ἐς τοὺς βαρβάρους, καὶ τοῖσι Λακεδαιμονίοισι αὐτίκα μετὰ τὴν εὐχὴν τὴν Παυσανίεω ἐγίνετο θυομένοισι τὰ σφάγια χρηστά· ὡς δὲ χρόνῳ κοτὲ ἐγένετο, ἐχώρεον καὶ οὗτοι ἐπὶ τοὺς Πέρσας, καὶ οἱ Πέρσαι ἀντίοι τὰ τόξα μετέντες. ἐγίνετο δὲ πρῶτον περὶ τὰ γέρρα μάχη. ὡς δὲ ταῦτα ἐπεπτώκεε, ἤδη ἐγίνετο ἡ μάχη ἰσχυρὴ παρʼ αὐτὸ τὸ Δημήτριον καὶ χρόνον ἐπὶ πολλόν, ἐς ὃ ἀπίκοντο ἐς ὠθισμόν· τὰ γὰρ δόρατα ἐπιλαμβανόμενοι κατέκλων οἱ βάρβαροι. λήματι μέν νυν καὶ ῥώμῃ οὐκ ἥσσονες ἦσαν οἱ Πέρσαι, ἄνοπλοι δὲ ἐόντες καὶ πρὸς ἀνεπιστήμονες ἦσαν καὶ οὐκ ὅμοιοι τοῖσι ἐναντίοισι σοφίην, προεξαΐσσοντες δὲ κατʼ ἕνα καὶ δέκα, καὶ πλεῦνές τε καὶ ἐλάσσονες συστρεφόμενοι, ἐσέπιπτον ἐς τοὺς Σπαρτιήτας καὶ διεφθείροντο.
9.65. ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.
9.97. ταῦτα βουλευσάμενοι ἀνήγοντο. ἀπικόμενοι δὲ παρὰ τὸ τῶν Ποτνιέων ἱρὸν τῆς Μυκάλης ἐς Γαίσωνά τε καὶ Σκολοπόεντα, τῇ Δήμητρος Ἐλευσινίης ἱρόν, τὸ Φίλιστος ὁ Πασικλέος ἱδρύσατο Νείλεῳ τῷ Κόδρου ἐπισπόμενος ἐπὶ Μιλήτου κτιστύν, ἐνθαῦτα τὰς τε νέας ἀνείρυσαν καὶ περιεβάλοντο ἕρκος καὶ λίθων καὶ ξύλων, δένδρεα ἐκκόψαντες ἥμερα, καὶ σκόλοπας περὶ τὸ ἕρκος κατέπηξαν, καὶ παρεσκευάδατο ὡς πολιορκησόμενοι καὶ ὡς νικήσοντες, ἐπʼ ἀμφότερα ἐπιλεγόμενοι γὰρ παρεσκευάζοντο,
9.101. καὶ τόδε ἕτερον συνέπεσε γενόμενον, Δήμητρος τεμένεα Ἐλευσινίης παρὰ ἀμφοτέρας τὰς συμβολὰς εἶναι· καὶ γὰρ δὴ ἐν τῇ Πλαταιίδι παρʼ αὐτὸ τὸ Δημήτριον ἐγίνετο, ὡς καὶ πρότερόν μοι εἴρηται, ἡ μάχη, καὶ ἐν Μυκάλῃ ἔμελλε ὡσαύτως ἔσεσθαι. γεγονέναι δὲ νίκην τῶν μετὰ Παυσανίεω Ἑλλήνων ὀρθῶς σφι ἡ φήμη συνέβαινε ἐλθοῦσα· τὸ μὲν γὰρ ἐν Πλαταιῇσι πρωὶ ἔτι τῆς ἡμέρης ἐγίνετο, τὸ δὲ ἐν Μυκάλῃ περὶ δείλην· ὅτι δὲ τῆς αὐτῆς ἡμέρης συνέβαινε γίνεσθαι μηνός τε τοῦ αὐτοῦ, χρόνῳ οὐ πολλῷ σφι ὕστερον δῆλα ἀναμανθάνουσι ἐγίνετο. ἦν δὲ ἀρρωδίη σφι, πρὶν τὴν φήμην ἐσαπικέσθαι, οὔτι περὶ σφέων αὐτῶν οὕτω ὡς τῶν Ἑλλήνων, μὴ περὶ Μαρδονίῳ πταίσῃ ἡ Ἑλλάς. ὡς μέντοι ἡ κληδὼν αὕτη σφι ἐσέπτατο, μᾶλλόν, τι καὶ ταχύτερον τὴν πρόσοδον ἐποιεῦντο. οἱ μὲν δὴ Ἕλληνες καὶ οἱ βάρβαροι ἔσπευδον ἐς τὴν μάχην, ὥς σφι καί αἱ νῆσοι καὶ ὁ Ἑλλήσποντος ἄεθλα προέκειτο.
9.106. ἐπείτε δὲ κατεργάσαντο οἱ Ἕλληνες τοὺς πολλοὺς τοὺς μὲν μαχομένους τοὺς δὲ καὶ φεύγοντας τῶν βαρβάρων, τὰς νέας ἐνέπρησαν καὶ τὸ τεῖχος ἅπαν, τὴν ληίην προεξαγαγόντες ἐς τὸν αἰγιαλόν, καὶ θησαυρούς τινας χρημάτων εὗρον· ἐμπρήσαντες δὲ τὸ τεῖχος καὶ τὰς νέας ἀπέπλεον. ἀπικόμενοι δὲ ἐς Σάμον οἱ Ἕλληνες ἐβουλεύοντο περὶ ἀναστάσιος τῆς Ἰωνίης, καὶ ὅκῃ χρεὸν εἴη τῆς Ἑλλάδος κατοικίσαι τῆς αὐτοὶ ἐγκρατέες ἦσαν, τὴν δὲ Ἰωνίην ἀπεῖναι τοῖσι βαρβάροισι· ἀδύνατον γὰρ ἐφαίνετό σφι εἶναι ἑωυτούς τε Ἰώνων προκατῆσθαι φρουρέοντας τὸν πάντα χρόνον, καὶ ἑωυτῶν μὴ προκατημένων Ἴωνας οὐδεμίαν ἐλπίδα εἶχον χαίροντας πρὸς τῶν Περσέων ἀπαλλάξειν. πρὸς ταῦτα Πελοποννησίων μὲν τοῖσι ἐν τέλεϊ ἐοῦσι ἐδόκεε τῶν μηδισάντων ἐθνέων τῶν Ἑλληνικῶν τὰ ἐμπολαῖα ἐξαναστήσαντας δοῦναι τὴν χώρην Ἴωσι ἐνοικῆσαι, Ἀθηναίοισι δὲ οὐκ ἐδόκεε ἀρχὴν Ἰωνίην γενέσθαι ἀνάστατον οὐδὲ Πελοποννησίοισι περὶ τῶν σφετερέων ἀποικιέων βουλεύειν· ἀντιτεινόντων δὲ τούτων προθύμως, εἶξαν οἱ Πελοποννήσιοι. καὶ οὕτω δὴ Σαμίους τε καὶ Χίους καὶ Λεσβίους καὶ τοὺς ἄλλους νησιώτας, οἳ ἔτυχον συστρατευόμενοι τοῖσι Ἕλλησι, ἐς τὸ συμμαχικὸν ἐποιήσαντο, πίστι τε καταλαβόντες καὶ ὁρκίοισι ἐμμενέειν τε καὶ μὴ ἀποστήσεσθαι. τούτους δὲ καταλαβόντες ὁρκίοισι ἔπλεον τὰς γεφύρας λύσοντες· ἔτι γὰρ ἐδόκεον ἐντεταμένας εὑρήσειν. οὗτοι μὲν δὴ ἐπʼ Ἑλλησπόντου ἔπλεον.
9.116. ἐτυράννευε δὲ τούτου τοῦ νομοῦ Ξέρξεω ὕπαρχος Ἀρταΰκτης, ἀνὴρ μὲν Πέρσης, δεινὸς δὲ καὶ ἀτάσθαλος, ὃς καὶ βασιλέα ἐλαύνοντα ἐπʼ Ἀθήνας ἐξηπάτησε, τὰ Πρωτεσίλεω τοῦ Ἰφίκλου χρήματα ἐξ Ἐλαιοῦντος ὑπελόμενος. ἐν γὰρ Ἐλαιοῦντι τῆς Χερσονήσου ἐστὶ Πρωτεσίλεω τάφος τε καὶ τέμενος περὶ αὐτόν, ἔνθα ἦν χρήματα πολλὰ καὶ φιάλαι χρύσεαι καὶ ἀργύρεαι καὶ χαλκὸς καὶ ἐσθὴς καὶ ἄλλα ἀναθήματα, τὰ Ἀρταΰκτης ἐσύλησε βασιλέος δόντος. λέγων δὲ τοιάδε Ξέρξην διεβάλετο. “δέσποτα, ἔστι οἶκος ἀνδρὸς Ἕλληνος ἐνθαῦτα, ὃς ἐπὶ γῆν σὴν στρατευσάμενος δίκης κυρήσας ἀπέθανε· τούτου μοι δὸς τὸν οἶκον, ἵνα καί τις μάθῃ ἐπὶ γῆν τὴν σὴν μὴ στρατεύεσθαι.” ταῦτα λέγων εὐπετέως ἔμελλε ἀναπείσειν Ξέρξην δοῦναι ἀνδρὸς οἶκον, οὐδὲν ὑποτοπηθέντα τῶν ἐκεῖνος ἐφρόνεε. ἐπὶ γῆν δὲ τὴν βασιλέος στρατεύεσθαι Πρωτεσίλεων ἔλεγε νοέων τοιάδε· τὴν Ἀσίην πᾶσαν νομίζουσι ἑωυτῶν εἶναι Πέρσαι καὶ τοῦ αἰεὶ βασιλεύοντος. ἐπεὶ δὲ ἐδόθη, τὰ χρήματα ἐξ Ἐλαιοῦντος ἐς Σηστὸν ἐξεφόρησε, καὶ τὸ τέμενος ἔσπειρε καὶ ἐνέμετο, αὐτός τε ὅκως ἀπίκοιτο ἐς Ἐλαιοῦντα ἐν τῷ ἀδύτῳ γυναιξὶ ἐμίσγετο. τότε δὲ ἐπολιορκέετο ὑπὸ Ἀθηναίων οὔτε παρεσκευασμένος ἐς πολιορκίην οὔτε προσδεκόμενος τοὺς Ἕλληνας, ἀφύκτως δέ κως αὐτῷ ἐπέπεσον.''. None | 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” " "
1.34. But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung. " "
1.36. So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” " '
1.56. 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.
1.60. But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus.
1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,1.148. The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of 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. 1.168. Thus, then, it went with the Ionian Phocaea. The Teians did the same things as the Phocaeans: when Harpagus had taken their walled city by building an earthwork, they all embarked aboard ship and sailed away for Thrace . There they founded a city, Abdera, which before this had been founded by Timesius of Clazomenae ; yet he got no profit of it, but was driven out by the Thracians. This Timesius is now honored as a hero by the Teians of Abdera . ' "
1.181. These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. " "
1.209. After he had crossed the Araxes, he dreamed that night while sleeping in the country of the Massagetae that he saw the eldest of Hystapes' sons with wings on his shoulders, the one wing overshadowing Asia and the other Europe . ,Hystaspes son of Arsames was an Achaemenid, and Darius was the eldest of his sons, then about twenty years old; this Darius had been left behind in Persia, not yet being of an age to go on campaign. ,So when Cyrus awoke he considered his vision, and because it seemed to him to be of great importance, he sent for Hystaspes and said to him privately, “Hystaspes, I have caught your son plotting against me and my sovereignty; and I will tell you how I know this for certain. ,The gods care for me and show me beforehand all that is coming. Now then, I have seen in a dream in the past night your eldest son with wings on his shoulders, overshadowing Asia with the one and Europe with the other. ,From this vision, there is no way that he is not plotting against me. Therefore hurry back to Persia, and see that when I come back after subjecting this country you bring your son before me to be questioned about this.” " '
2.1. After the death of Cyrus, Cambyses inherited his throne. He was the son of Cyrus and of Cassandane, the daughter of Pharnaspes, for whom Cyrus mourned deeply when she died before him, and had all his subjects mourn also. ,Cambyses was the son of this woman and of Cyrus. He considered the Ionians and Aeolians slaves inherited from his father, and prepared an expedition against Egypt, taking with him some of these Greek subjects besides others whom he ruled. ' "2.2. Now before Psammetichus became king of Egypt, the Egyptians believed that they were the oldest people on earth. But ever since Psammetichus became king and wished to find out which people were the oldest, they have believed that the Phrygians were older than they, and they than everybody else. ,Psammetichus, when he was in no way able to learn by inquiry which people had first come into being, devised a plan by which he took two newborn children of the common people and gave them to a shepherd to bring up among his flocks. He gave instructions that no one was to speak a word in their hearing; they were to stay by themselves in a lonely hut, and in due time the shepherd was to bring goats and give the children their milk and do everything else necessary. ,Psammetichus did this, and gave these instructions, because he wanted to hear what speech would first come from the children, when they were past the age of indistinct babbling. And he had his wish; for one day, when the shepherd had done as he was told for two years, both children ran to him stretching out their hands and calling “Bekos!” as he opened the door and entered. ,When he first heard this, he kept quiet about it; but when, coming often and paying careful attention, he kept hearing this same word, he told his master at last and brought the children into the king's presence as required. Psammetichus then heard them himself, and asked to what language the word “Bekos” belonged; he found it to be a Phrygian word, signifying bread. ,Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus' temple at Memphis ; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. " '2.3. Besides this story of the rearing of the children, I also heard other things at Memphis in conversation with the priests of Hephaestus; and I visited Thebes and Heliopolis, too, for this very purpose, because I wished to know if the people of those places would tell me the same story as the priests at Memphis ; for the people of Heliopolis are said to be the most learned of the Egyptians. ,Now, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history.
2.12. As for Egypt, then, I credit those who say it, and myself very much believe it to be the case; for I have seen that Egypt projects into the sea beyond the neighboring land, and shells are exposed to view on the mountains, and things are coated with salt, so that even the pyramids show it, and the only sandy mountain in Egypt is that which is above Memphis ; ,besides, Egypt is like neither the neighboring land of Arabia nor Libya, not even like Syria (for Syrians inhabit the seaboard of Arabia ); it is a land of black and crumbling earth, as if it were alluvial deposit carried down the river from Aethiopia; ,but we know that the soil of Libya is redder and somewhat sandy, and Arabia and Syria are lands of clay and stones.
2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero.
2.51. These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. ' "
2.113. When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. " "
2.114. When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” " "
2.115. Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”" '
2.116. This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. ,This is apparent from the passage in the 2.117. These verses and this passage prove most clearly that the Cyprian poems are not the work of Homer but of someone else. For the Cyprian poems relate that Alexandrus reached Ilion with Helen in three days from Sparta, having a fair wind and a smooth sea; but according to the
2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. ' "
2.141. The next king was the priest of Hephaestus whose name was Sethos. He despised and had no regard for the warrior Egyptians, thinking he would never need them; besides otherwise dishonoring them, he took away the chosen lands which had been given to them, twelve fields to each man, in the reign of former kings. ,So when presently king Sanacharib came against Egypt, with a great force of Arabians and Assyrians, the warrior Egyptians would not march against him. ,The priest, in this quandary, went into the temple shrine and there before the god's image bitterly lamented over what he expected to suffer. Sleep came on him while he was lamenting, and it seemed to him the god stood over him and told him to take heart, that he would come to no harm encountering the power of Arabia : “I shall send you champions,” said the god. ,So he trusted the vision, and together with those Egyptians who would follow him camped at Pelusium, where the road comes into Egypt ; and none of the warriors would go with him, but only merchants and craftsmen and traders. ,Their enemies came there, too, and during the night were overrun by a horde of field mice that gnawed quivers and bows and the handles of shields, with the result that many were killed fleeing unarmed the next day. ,And to this day a stone statue of the Egyptian king stands in Hephaestus' temple, with a mouse in his hand, and an inscription to this effect: “Look at me, and believe.” " '
2.143. Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a “Piromis” the son of a “Piromis”; in Greek, one who is in all respects a good man.
2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war.
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.' "
2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.64. The truth of the words and of a dream struck Cambyses the moment he heard the name Smerdis; for he had dreamt that a message had come to him that Smerdis sitting on the royal throne touched heaven with his head; ,and perceiving that he had killed his brother without cause, he wept bitterly for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse, with intent to march at once to Susa against the Magus. ,As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ,They told him it was Ecbatana . Now a prophecy had before this come to him from Buto, that he would end his life at Ecbatana ; Cambyses supposed this to signify that he would die in old age at the Median Ecbatana, his capital city; but as the event proved, the oracle prophesied his death at Ecbatana of Syria . ,So when he now inquired and learned the name of the town, the shock of his wound, and of the misfortune that came to him from the Magus, brought him to his senses; he understood the prophecy and said: “Here Cambyses son of Cyrus is to die.”
3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” ' "3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” " '
3.124. Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; ,after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. ' "
3.140. Syloson supposed that he had lost his cloak out of foolish good nature. But in time Cambyses died, the seven rebelled against the Magus, and Darius of the seven came to the throne; Syloson then learned that the successor to the royal power was the man to whom he had given the garment in Egypt ; so he went up to Susa and sat in the king's antechamber, saying that he was one of Darius' benefactors. ,When the doorkeeper brought word of this to the king, Darius asked “But to what Greek benefactor can I owe thanks? In the little time since I have been king hardly one of that nation has come to us, and I have, I may say, no use for any Greek. Nevertheless bring him in, so that I may know what he means.” ,The doorkeeper brought Syloson in and the interpreters asked him as he stood there who he was and what he had done to call himself the king's benefactor. Then Syloson told the story of the cloak, and said that it was he who had given it. ,“Most generous man,” said Darius, “it was you who gave me a present when I had as yet no power; and if it was a small one, I was none the less grateful then than I am now when I get a big one. In return, I give you gold and silver in abundance so you may never be sorry that you did Darius son of Hystaspes good.” ,Syloson answered, “Do not give me gold, O king, or silver, but Samos, my country, which our slave has now that my brother Polycrates has been killed by Oroetes; give me this without killing or enslaving.” " '3.141. Having heard this, Darius sent an army and Otanes, one of the seven, to command it, instructing him to do whatever Syloson asked. So Otanes went down to the coast and got his army ready. ' "3.142. Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” " '3.143. This was the speech of Telesarchus, a man of consequence among the citizens. But Maeandrius, realizing that if he let go of the sovereignty someone else would make himself sovereign instead, resolved not to let it go. Withdrawing into the acropolis, he sent for the citizens individually as if he would give an account of the money; then he seized and bound them. ,So they were imprisoned, and afterwards Maeandrius fell sick. His brother Lycaretus thought him likely to die, and, so that he might the more easily make himself master of Samos, he put all the prisoners to death. They had, it would seem, no desire to be free. 3.144. So when the Persians brought Syloson back to Samos, no one raised a hand against them, but Maeandrius and those of his faction offered to evacuate the island under a flag of truce; Otanes agreed to this, and after the treaty was made, the Persians of highest rank sat down on seats facing the acropolis. 3.145. Now Maeandrius the sovereign had a crazy brother named Charilaus, who lay bound in the dungeon for some offense; this man heard what was going on, and by peering through the dungeon window saw the Persians sitting there peaceably; ,whereupon he cried with a loud voice that he wanted to talk to Maeandrius. His brother, hearing him, had Charilaus loosed and brought before him. No sooner had he been brought than he attempted with reviling and abuse to persuade Maeandrius to attack the Persians. “Although I am your brother, you coward,” he said, “and did no wrong deserving of prison, you have bound and imprisoned me; but when you see the Persians throwing you out of house and home, you have no courage to avenge yourself, though you could so easily beat them? ,If you are yourself afraid of them, give me your foreign guards, and I will punish them for coming here; as for you, I will give you safe conduct out of the island.” ' "3.146. This was what Charilaus said; and Maeandrius took his advice, to my thinking not because he was so foolish as to suppose that he would be strong enough to defeat the king, but because he did not want Syloson to recover Samos safe and sound with no trouble. ,He wanted therefore by provoking the Persians to weaken Samos as much as he could before surrendering it, for he was well aware that if the Persians were hurt they would be furiously angry with the Samians. Besides, he knew that he could get himself safely off the island whenever he liked, having built a secret passage leading from the acropolis to the sea. ,Maeandrius then set sail from Samos ; but Charilaus armed all the guards, opened the acropolis' gates, and attacked the Persians. These supposed that a full agreement had been made, and were taken unawares; the guard fell upon them and killed the Persians of highest rank, those who were carried in litters. ,They were engaged in this when the rest of the Persian force came up in reinforcement, and, hard-pressed, the guards retreated into the acropolis. " '3.147. The Persian captain Otanes, seeing how big a loss the Persians had suffered, deliberately forgot the command given him at his departure by Darius not to kill or enslave any Samian but to deliver the island intact to Syloson; and he commanded his army to kill everyone they took, men and boys alike. ,Then, while some of the Persians laid siege to the acropolis, the rest killed everyone they met, inside the temples and outside the temples alike. 3.148. Maeandrius sailed to Lacedaemon, escaping from Samos ; and after he arrived there and brought up the possessions with which he had left his country, it became his habit to make a display of silver and gold drinking cups; while his servants were cleaning these, he would converse with the king of Sparta, Cleomenes son of Anaxandrides, and would bring him to his house. As Cleomenes marvelled greatly at the cups whenever he saw them, Maeandrius would tell him to take as many as he liked. ,Maeandrius made this offer two or three times; Cleomenes showed his great integrity in that he would not accept; but realizing that there were others in Lacedaemon from whom Maeandrius would get help by offering them the cups, he went to the ephors and told them it would be best for Sparta if this Samian stranger quit the country, lest he persuade Cleomenes himself or some other Spartan to do evil. The ephors listened to his advice and banished Maeandrius by proclamation. 3.149. As for Samos, the Persians swept it clear and turned it over uninhabited to Syloson. But afterwards Otanes, the Persian general, helped to settle the land, prompted by a dream and a disease that he contracted in his genitals. ' "
4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. " '4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." '
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.
4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96. Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. ' "
4.103. Among these, the Tauri have the following customs: all ship-wrecked men, and any Greeks whom they capture in their sea-raids, they sacrifice to the Virgin goddess as I will describe: after the first rites of sacrifice, they strike the victim on the head with a club; ,according to some, they then place the head on a pole and throw the body off the cliff on which their temple stands; others agree as to the head, but say that the body is buried, not thrown off the cliff. The Tauri themselves say that this deity to whom they sacrifice is Agamemnon's daughter Iphigenia. ,As for enemies whom they defeat, each cuts his enemy's head off and carries it away to his house, where he places it on a tall pole and stands it high above the dwelling, above the smoke-vent for the most part. These heads, they say, are set up to guard the whole house. The Tauri live by plundering and war. " "
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.
5.41. After no long time the second wife gave birth to Cleomenes. She, then, gave the Spartans an heir to the royal power, and as luck would have it, the first wife, who had been barren before, conceived at that very time. ,When the friends of the new wife learned that the other woman was pregt, they began to make trouble for her. They said that she was making an empty boast, so that she might substitute a child. The Ephors were angry, and when her time drew near, they sat around to watch her in childbirth because of their skepticism. ,She gave birth first to Dorieus, then straightway to Leonidas, and right after him to Cleombrotus. Some, however, say that Cleombrotus and Leonidas were twins. As for the later wife, the mother of Cleomenes and the daughter of Prinetadas son of Demarmenus, she bore no more children. ' "5.42. 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. " '5.46. Other Spartans too sailed with Dorieus to found his colony, namely, Thessalus, Paraebates, Celees, and Euryleon. When these men had come to Sicily with all their company, they were all overcome and slain in battle by the Phoenicians and Egestans, all, that is, except Euryleon, who was the only settler that survived this disaster. ,He mustered the remt of his army and took Minoa, the colony from Selinus, and aided in freeing the people of Selinus from their monarch Pithagoras. After deposing this man, he himself attempted to become tyrant of Selinus but was monarch there for only a little while since the people of the place rose against him and slew him at the altar of Zeus of the marketplace, to which he had fled for refuge. ' "5.47. Philippus of Croton, son of Butacides, was among those who followed Dorieus and were slain with him. He had been betrothed to the daughter of Telys of Sybaris but was banished from Croton. Cheated out of his marriage, he sailed away to Cyrene, from where he set forth and followed Dorieus, bringing his own trireme and covering all expenses for his men. This Philippus was a victor at Olympia and the fairest Greek of his day. ,For his physical beauty he received from the Egestans honors accorded to no one else. They built a hero's shrine by his grave and offer him sacrifices of propitiation. " "
5.49. It was in the reign of Cleomenes that Aristagoras the tyrant of Miletus came to Sparta. When he had an audience with the king, as the Lacedaemonians report, he brought with him a bronze tablet on which the map of all the earth was engraved, and all the sea and all the rivers. ,Having been admitted to converse with Cleomenes, Aristagoras spoke thus to him: “Do not wonder, Cleomenes, that I have been so eager to come here, for our present situation is such that the sons of the Ionians are slaves and not free men, which is shameful and grievous particularly to ourselves but also, of all others, to you, inasmuch as you are the leaders of Hellas. ,Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. ,Accordingly, they are easy to overcome. Furthermore, the inhabitants of that continent have more good things than all other men together, gold first but also silver, bronze, colored cloth, beasts of burden, and slaves. All this you can have to your heart's desire. ,The lands in which they dwell lie next to each other, as I shall show: next to the Ionians are the Lydians, who inhabit a good land and have great store of silver.” (This he said pointing to the map of the earth which he had brought engraved on the tablet.) “Next to the Lydians,” said Aristagoras, “you see the Phrygians to the east, men that of all known to me are the richest in flocks and in the fruits of the earth. ,Close by them are the Cappadocians, whom we call Syrians, and their neighbors are the Cilicians, whose land reaches to the sea over there, in which you see the island of Cyprus lying. The yearly tribute which they pay to the king is five hundred talents. Next to the Cilicians, are the Armenians, another people rich in flocks, and after the Armenians, the Matieni, whose country I show you. ,Adjoining these you see the Cissian land, in which, on the Choaspes, lies that Susa where the great king lives and where the storehouses of his wealth are located. Take that city, and you need not fear to challenge Zeus for riches. ,You should suspend your war, then, for strips of land of no great worth—for that fight with with Messenians, who are matched in strength with you, and Arcadians and Argives, men who have nothing in the way of gold or silver (for which things many are spurred by zeal to fight and die). Yet when you can readily be masters of all Asia, will you refuse to attempt it?” ,Thus spoke Aristagoras, and Cleomenes replied: “Milesian, my guest, wait till the third day for my answer.” " '
5.55. When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. 5.56. Now this was the vision which Hipparchus saw in a dream: in the night before the 5.59. I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: 5.66. Athens, which had been great before, now grew even greater when her tyrants had been removed. The two principal holders of power were Cleisthenes an Alcmaeonid, who was reputed to have bribed the Pythian priestess, and Isagoras son of Tisandrus, a man of a notable house but his lineage I cannot say. His kinsfolk, at any rate, sacrifice to Zeus of Caria. ,These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally. ' "
5.67.5. 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. ' "5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " '
5.70. Isagoras, who was on the losing side, devised a counter-plot, and invited the aid of Cleomenes, who had been his friend since the besieging of the Pisistratidae. It was even said of Cleomenes that he regularly went to see Isagoras' wife. ,Then Cleomenes first sent a herald to Athens demanding the banishment of Cleisthenes and many other Athenians with him, the Accursed, as he called them. This he said in his message by Isagoras' instruction, for the Alcmeonidae and their faction were held to be guilty of that bloody deed while Isagoras and his friends had no part in it. " "5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus." "5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. " '
5.75. When the armies were about to join battle, the Corinthians, coming to the conclusion that they were acting wrongly, changed their minds and departed. Later Demaratus son of Ariston, the other king of Sparta, did likewise, despite the fact that he had come with Cleomenes from Lacedaemon in joint command of the army and had not till now been at variance with him. ,As a result of this dissension, a law was made at Sparta that when an army was despatched, both kings would not be permitted to go with it. Until that time they had both gone together, but now one of the kings was released from service and one of the sons of Tyndarus too could be left at home. Before that time, both of these also were asked to give aid and went with the army. ,So now at Eleusis, when the rest of the allies saw that the Lacedaemonian kings were not of one mind and that the Corinthians had left their host, they too went off.
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: 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: 5.94. His plan, then, came to nothing, and Hippias was forced to depart. Amyntas king of the Macedonians offered him Anthemus, and the Thessalians Iolcus, but he would have neither. He withdrew to Sigeum, which Pisistratus had taken at the spear's point from the Mytilenaeans and where he then established as tyrant Hegesistratus, his own bastard son by an Argive woman. Hegesistratus, however, could not keep what Pisistratus had given him without fighting, ,for there was constant war over a long period of time between the Athenians at Sigeum and the Mytilenaeans at Achilleum. The Mytilenaeans were demanding the place back, and the Athenians, bringing proof to show that the Aeolians had no more part or lot in the land of Ilium than they themselves and all the other Greeks who had aided Menelaus to avenge the rape of Helen, would not consent. " '
5.97. It was when the Athenians had made their decision and were already on bad terms with Persia, that Aristagoras the Milesian, driven from Sparta by Cleomenes the Lacedaemonian, came to Athens, since that city was more powerful than any of the rest. Coming before the people, Aristagoras spoke to the same effect as at Sparta, of the good things of Asia, and how the Persians carried neither shield nor spear in war and could easily be overcome. ,This he said adding that the Milesians were settlers from Athens, whom it was only right to save seeing that they themselves were a very powerful people. There was nothing which he did not promise in the earnestness of his entreaty, till at last he prevailed upon them. It seems, then, that it is easier to deceive many than one, for he could not deceive Cleomenes of Lacedaemon, one single man, but thirty thousand Athenians he could. ,The Athenians, now persuaded, voted to send twenty ships to aid the Ionians, appointing for their admiral Melanthius, a citizen of Athens who had an unblemished reputation. These ships were the beginning of troubles for both Greeks and foreigners.
5.114. As for Onesilus, the Amathusians cut off his head and brought it to Amathus, where they hung it above their gates, because he had besieged their city. When this head became hollow, a swarm of bees entered it and filled it with their honeycomb. ,In consequence of this the Amathusians, who had inquired concerning the matter, received an oracle which stated that they should take the head down and bury it, and offer yearly sacrifice to Onesilus as to a hero. If they did this, things would go better for 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. " '
6.38. 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. ' "
6.53. The Lacedaemonians are the only Greeks who tell this story. But in what I write I follow the Greek report, and hold that the Greeks correctly recount these kings of the Dorians as far back as Perseus son of Danae—they make no mention of the god —and prove these kings to be Greek; for by that time they had come to be classified as Greeks. ,I said as far back as Perseus, and I took the matter no further than that, because no one is named as the mortal father of Perseus, as Amphitryon is named father of Heracles. So I used correct reasoning when I said that the Greek record is correct as far back as Perseus; farther back than that, if the king's ancestors in each generation, from Danae daughter of Acrisius upward, be reckoned, then the leaders of the Dorians will be shown to be true-born Egyptians. " "
6.61. While Cleomenes was in Aegina working for the common good of Hellas, Demaratus slandered him, not out of care for the Aeginetans, but out of jealousy and envy. Once Cleomenes returned home from Aegina, he planned to remove Demaratus from his kingship, using the following affair as a pretext against him: Ariston, king of Sparta, had married twice but had no children. ,He did not admit that he himself was responsible, so he married a third time. This is how it came about: he had among the Spartans a friend to whom he was especially attached. This man's wife was by far the most beautiful woman in Sparta, but she who was now most beautiful had once been the ugliest. ,Her nurse considered her inferior looks and how she was of wealthy people yet unattractive, and, seeing how the parents felt her appearance to be a great misfortune, she contrived to carry the child every day to the sacred precinct of Helen, which is in the place called Therapne, beyond the sacred precinct of Phoebus. Every time the nurse carried the child there, she set her beside the image and beseeched the goddess to release the child from her ugliness. ,Once as she was leaving the sacred precinct, it is said that a woman appeared to her and asked her what she was carrying in her arms. The nurse said she was carrying a child and the woman bade her show it to her, but she refused, saying that the parents had forbidden her to show it to anyone. But the woman strongly bade her show it to her, ,and when the nurse saw how important it was to her, she showed her the child. The woman stroked the child's head and said that she would be the most beautiful woman in all Sparta. From that day her looks changed, and when she reached the time for marriage, Agetus son of Alcidas married her. This man was Ariston's friend. " '
6.87. Thus spoke Leutychides; but even so the Athenians would not listen to him, and he departed. The Aeginetans, before paying the penalty for the violence they had done to the Athenians to please the Thebans, acted as follows: blaming the Athenians and deeming themselves wronged, they prepared to take vengeance on the Athenians, who were now celebrating a quinquennial festival at Sunium. The Aeginetans set an ambush and captured the sacred ship, with many leading Athenians on board, and put in prison the men they seized.
6.90. When the Athenians did not show up at the right time, Nicodromus took ship and escaped from Aegina. Other Aeginetans followed him, and the Athenians gave them Sunium to dwell in; setting out from there they harried the Aeginetans of the island. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "
6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "6.106. This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full." '6.107. So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. ,He supposed from the dream that he would return from exile to Athens, recover his rule, and end his days an old man in his own country. Thus he reckoned from the dream. Then as guide he unloaded the slaves from Eretria onto the island of the Styrians called Aegilia, and brought to anchor the ships that had put ashore at Marathon, then marshalled the foreigners who had disembarked onto land. ,As he was tending to this, he happened to sneeze and cough more violently than usual. Since he was an elderly man, most of his teeth were loose, and he lost one of them by the force of his cough. It fell into the sand and he expended much effort in looking for it, but the tooth could not be found. ,He groaned aloud and said to those standing by him: “This land is not ours and we will not be able to subdue it. My tooth holds whatever share of it was mine.”
6.117. In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fighting as a brave man in the battle when he was deprived of his sight, though struck or hit nowhere on his body, and from that time on he spent the rest of his life in blindness. ,I have heard that he tells this story about his misfortune: he saw opposing him a tall armed man, whose beard overshadowed his shield, but the phantom passed him by and killed the man next to him. I learned by inquiry that this is the story Epizelus tells. 6.118. Datis journeyed with his army to Asia, and when he arrived at Myconos he saw a vision in his sleep. What that vision was is not told, but as soon as day broke Datis made a search of his ships. He found in a Phoenician ship a gilded image of Apollo, and asked where this plunder had been taken. Learning from what temple it had come, he sailed in his own ship to Delos. ,The Delians had now returned to their island, and Datis set the image in the temple, instructing the Delians to carry it away to Theban Delium, on the coast opposite Chalcis. ,Datis gave this order and sailed away, but the Delians never carried that statue away; twenty years later the Thebans brought it to Delium by command of an oracle. ' "
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. " '
7.8. 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.
7.12. 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." '
7.43. 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.
7.94. 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. ' "
7.117. 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. " '
7.132. 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. ' "
7.137. 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. " '
7.139. 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. ' "
7.143. 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. " "7.144. 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. " '
7.153. 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.
7.189. 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.
7.191. 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. ' "
7.197. 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." '
7.200.2. Between the river and Thermopylae there is a village named Anthele, past which the Asopus flows out into the sea, and there is a wide space around it in which stand a temple of Amphictyonid Demeter, seats for the Amphictyons, and a temple of Amphictyon himself
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. " '
8.46. of the islanders, the Aeginetans provided thirty ships. They had other manned ships, but they guarded their own land with these and fought at Salamis with the thirty most seaworthy. The Aeginetans are Dorians from Epidaurus, and their island was formerly called Oenone. ,After the Aeginetans came the Chalcidians with their twenty ships from Artemisium, and the Eretrians with the same seven; these are Ionians. Next were the Ceans, Ionians from Athens, with the same ships as before. ,The Naxians provided four ships. They had been sent by their fellow citizens to the Persians, like the rest of the islanders, but they disregarded their orders and came to the Hellenes at the urging of Democritus, an esteemed man among the townsmen and at that time captain of a trireme. The Naxians are Ionians descended from Athens. ,The Styrians provided the same number of ships as at Artemisium, and the Cythnians one trireme and a fifty-oared boat; these are both Dryopians. The Seriphians, Siphnians, and Melians also took part, since they were the only islanders who had not given earth and water to the barbarian. ' "
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. " '
8.64. After this skirmish of words, since Eurybiades had so resolved, the men at Salamis prepared to fight where they were. At sunrise on the next day there was an earthquake on land and sea, ,and they resolved to pray to the gods and summon the sons of Aeacus as allies. When they had so resolved, they did as follows: they prayed to all the gods, called Ajax and Telamon to come straight from Salamis, and sent a ship to Aegina for Aeacus and his sons.
8.84. Then the Hellenes set sail with all their ships, and as they were putting out to sea the barbarians immediately attacked them. The rest of the Hellenes began to back water and tried to beach their ships, but Ameinias of Pallene, an Athenian, charged and rammed a ship. When his ship became entangled and the crew could not free it, the others came to help Ameinias and joined battle. ,The Athenians say that the fighting at sea began this way, but the Aeginetans say that the ship which had been sent to Aegina after the sons of Aeacus was the one that started it. The story is also told that the phantom of a woman appeared to them, who cried commands loud enough for all the Hellenic fleet to hear, reproaching them first with, “Men possessed, how long will you still be backing water?”
8.94. The Athenians say that when the ships joined battle, the Corinthian general Adeimantus, struck with bewilderment and terror, hoisted his sails and fled away. When the Corinthians saw their flagship fleeing, they departed in the same way, ,but when in their flight they were opposite the sacred precinct of Athena Sciras on Salamis, by divine guidance a boat encountered them. No one appeared to have sent it, and the Corinthians knew nothing about the affairs of the fleet when it approached. They reckon the affair to involve the gods because when the boat came near the ships, the people on the boat said, ,“Adeimantus, you have turned your ships to flight and betrayed the Hellenes, but they are overcoming their enemies to the fulfillment of their prayers for victory.” Adeimantus did not believe them when they said this, so they spoke again, saying that they could be taken as hostages and killed if the Hellenes were not seen to be victorious. ,So he and the others turned their ships around and came to the fleet, but it was all over. The Athenians spread this rumor about them, but the Corinthians do not agree at all, and they consider themselves to have been among the foremost in the battle. The rest of Hellas bears them witness.
8.104. With these sons he sent Hermotimus as guardian. This man was by birth of Pedasa, and the most honored by Xerxes of all his eunuchs. The people of Pedasa dwell above Halicarnassus. The following thing happens among these people: when anything untoward is about to befall those who dwell about their city, the priestess of Athena then grows a great beard. This had already happened to them twice. ' "
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. " "
8.129. This is how Timoxenus' treachery was brought to light. But when Artabazus had besieged Potidaea for three months, there was a great ebb-tide in the sea which lasted for a long while, and when the foreigners saw that the sea was turned to a marsh, they prepared to pass over it into Pallene. ,When they had made their way over two-fifths of it, however, and three yet remained to cross before they could be in Pallene, there came a great flood-tide, higher, as the people of the place say, than any one of the many that had been before. Some of them who did not know how to swim were drowned, and those who knew were slain by the Potidaeans, who came among them in boats. ,The Potidaeans say that the cause of the high sea and flood and the Persian disaster lay in the fact that those same Persians who now perished in the sea had profaned the temple and the image of Poseidon which was in the suburb of the city. I think that in saying that this was the cause they are correct. Those who escaped alive were led away by Artabazus to Mardonius in Thessaly. This is how the men who had been the king's escort fared. " '
8.133. The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "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. " '
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.
9.61. When the Athenians heard that, they attempted to help the Lacedaemonians and defend them with all their might. But when their march had already begun, they were set upon by the Greeks posted opposite them, who had joined themselves to the king. For this reason, being now under attack by the foe which was closest, they could at the time send no aid. ,The Lacedaemonians and Tegeans accordingly stood alone, men-at-arms and light-armed together; there were of the Lacedaemonians fifty thousand and of the Tegeans, who had never been parted from the Lacedaemonians, three thousand. These offered sacrifice so that they would fare better in battle with Mardonius and the army which was with him. ,They could get no favorable omen from their sacrifices, and in the meanwhile many of them were killed and by far more wounded (for the Persians set up their shields for a fence, and shot showers of arrows). Since the Spartans were being hard-pressed and their sacrifices were of no avail, Pausanias lifted up his eyes to the temple of Hera at Plataea and called on the goddess, praying that they might not be disappointed in their hope. ' "9.62. While he was still in the act of praying, the men of Tegea leapt out before the rest and charged the barbarians, and immediately after Pausanias' prayer the sacrifices of the Lacedaemonians became favorable. Now they too charged the Persians, and the Persians met them, throwing away their bows. ,First they fought by the fence of shields, and when that was down, there was a fierce and long fight around the temple of Demeter itself, until they came to blows at close quarters. For the barbarians laid hold of the spears and broke them short. ,Now the Persians were neither less valorous nor weaker, but they had no armor; moreover, since they were unskilled and no match for their adversaries in craft, they would rush out singly and in tens or in groups great or small, hurling themselves on the Spartans and so perishing. " '
9.65. At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis.
9.97. With this design they put to sea. So when they came past the temple of the Goddesses at Mykale to the Gaeson and Scolopois, where there is a temple of Eleusinian Demeter (which was built by Philistus son of Pasicles when he went with Nileus son of Codrus to the founding of Miletus), they beached their ships and fenced them round with stones and the trunks of orchard trees which they cut down; they drove in stakes around the fence and prepared for siege or victory, making ready, after consideration, for either event.
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.
9.106. When the Greeks had made an end of most of the barbarians, either in battle or in flight, they brought out their booty onto the beach, and found certain stores of wealth. Then after burning the ships and the whole of the wall, they sailed away. ,When they had arrived at Samos, they debated in council over the removal of all Greeks from Ionia, and in what Greek lands under their dominion it would be best to plant the Ionians, leaving the country itself to the barbarians; for it seemed impossible to stand on guard between the Ionians and their enemies forever. If, however, they should not so stand, they had no hope that the Persians would permit the Ionians to go unpunished. ,In this matter the Peloponnesians who were in charge were for removing the people from the lands of those Greek nations which had sided with the Persians and giving their land to the Ionians to dwell in. The Athenians disliked the whole plan of removing the Greeks from Ionia, or allowing the Peloponnesians to determine the lot of Athenian colonies, and as they resisted vehemently, the Peloponnesians yielded. ,It accordingly came about that they admitted to their alliance the Samians, Chians, Lesbians, and all other islanders who had served with their forces, and bound them by pledge and oaths to remain faithful and not desert their allies. When the oaths had been sworn, the Greeks set sail to break the bridges, supposing that these still held fast. So they laid their course for the Hellespont. ' "
9.116. This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. "". None |
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27. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dedications, to Heros Iatros • heroes, as deities
Found in books: Mikalson (2010) 96; Mikalson (2016) 262
148e. χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ''. None | 148e. took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than''. None |
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28. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • hero cults, for kings? • heroes, as deities, honouring of • heroes, as deities, proper respect for
Found in books: Jim (2022) 17; Mikalson (2010) 170
14b. ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ''. None | 14b. Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.''. None |
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29. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cult, hero-cults • heroes • heroes, as deities, honouring of • heroes, as deities, proper respect for • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heros, Eleusis • impurity, heroes considered as impure • mortal side of hero • violent death, and hero-cults
Found in books: Eidinow and Kindt (2015) 385; Ekroth (2013) 332, 334; Huffman (2019) 310; Mikalson (2010) 153, 170
717a. ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς'717b. εὐσεβείας σκοποῦ τυγχάνοι, τὰ δὲ τούτων ἄνωθεν τὰ περιττὰ καὶ ἀντίφωνα, τοῖς ἔμπροσθεν ῥηθεῖσιν νυνδή. μετὰ θεοὺς δὲ τούσδε καὶ τοῖς δαίμοσιν ὅ γε ἔμφρων ὀργιάζοιτʼ ἄν, ἥρωσιν δὲ μετὰ τούτους. ἐπακολουθοῖ δʼ αὐτοῖς ἱδρύματα ἴδια πατρῴων θεῶν κατὰ νόμον ὀργιαζόμενα, γονέων δὲ μετὰ ταῦτα τιμαὶ ζώντων· ὡς θέμις ὀφείλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα, χρεῶν πάντων πρεσβύτατα, νομίζειν δέ, ἃ κέκτηται καὶ ἔχει, πάντα εἶναι τῶν '. None | 717a. Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety—'717b. as also in assigning to the former gods the things superior, the opposites of these. Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, '. None |
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30. Sophocles, Antigone, 173-174, 992-993, 998, 1058-1059 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon (hero) • Ajax (Sophocles), epic heroes in • Antigone (Sophocles), political heroes in • Creon, as a political hero • Heracles/Hercules (hero) • Odysseus, as an epic hero • Oedipus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Philoctetes (Sophocles), epic heroes in • Teneros, Theban hero • heroes, epic • heroes, political • kings, as political heroes
Found in books: Csapo (2022) 201; Eidinow and Kindt (2015) 14; Jouanna (2018) 333, 336; Kowalzig (2007) 376
| 173. Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead.
992. I will tell you. You, obey the seer. 993. It was not my habit before, at any rate, to stand apart from your will.
998. You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
1058. I am aware, since through me you have saved this city.'1059. You are a wise seer, but fond of doing injustice. '. None |
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31. Sophocles, Oedipus At Colonus, 621-622 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cult, for heroes • Marathon, hero • war, and hero-cult
Found in books: Ekroth (2013) 261; Meister (2019) 5
| 621. catter with the spear today’s pledges of concord. Then one day my slumbering and buried corpse, cold in death, will drink their warm blood, if Zeus is still Zeus, and Phoebus, the son of Zeus, speaks clear. But, since I would not break silence concerning words that must not spoken, allow me to cease where I began.'622. catter with the spear today’s pledges of concord. Then one day my slumbering and buried corpse, cold in death, will drink their warm blood, if Zeus is still Zeus, and Phoebus, the son of Zeus, speaks clear. But, since I would not break silence concerning words that must not spoken, allow me to cease where I began. '. None |
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32. Sophocles, Philoctetes, 94-99, 119-120, 180-181, 1413-1414, 1422 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ajax (Sophocles), epic heroes in • Ajax, as an epic hero • Comparisons, with heroes and gods • Cult, for heroes • Neoptolemus, as an epic hero • Odysseus, as an epic hero • Philoctetes (Sophocles), epic heroes in • Philoctetes, as an epic hero • hero • hero, heroism • heroes, epic
Found in books: Finkelberg (2019) 229; Jouanna (2018) 326, 329, 330, 331; Lipka (2021) 92, 93; Meister (2019) 133, 147
| 94. But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, 95. to fail when doing what is honorable than to be victorious in a dishonorable manner. Odysseu 96. Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu
119. You will be celebrated in the same breath as clever and as noble. Neoptolemu'120. So be it! I will do it, and cast off all shame. Odysseu
180. That man—inferior in no way, probably, to any man belonging to the oldest families—lies alone without companions and stripped of all life’s gift
1413. on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come
1422. And for you, be sure, this fate is ordained, that through these toils of yours you will make your life far-famed. You shall go with this man to the Trojan city, where, first, you shall be healed of your cruel sickness, '. None |
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33. Thucydides, The History of The Peloponnesian War, 1.2.3, 2.15, 2.35, 2.39, 2.45, 2.52, 2.65, 5.11.1, 6.4.3, 6.56 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Adrastus (hero) • Boiotos, eponym hero • Comic hero • Lindos, hero • Oedipus (mythological hero) • Paris (hero), Parnassos, peoples in • Theseus, hero-king of Athens • cult, hero-cults • hero • hero cults • hero cults, divine honours for kings, different from • heroes • heroes/heroines, hero-cults • heroines, kleos of • heroines, names of • impurity, heroes considered as impure • kleos, of heroines • names, of heroines • temple, of Heros Melanippus at Sicyon • violent death, and hero-cults • war, and hero-cult
Found in books: Borg (2008) 262; Csapo (2022) 186; Eidinow and Kindt (2015) 513, 571; Ekroth (2013) 241, 262; Gygax (2016) 102; Humphreys (2018) 701; Jim (2022) 36, 166; Kowalzig (2007) 138, 241; Lalone (2019) 38, 198; Lyons (1997) 57; Michalopoulos et al. (2021) 193; Steiner (2001) 219, 221; Wolfsdorf (2020) 551
1.2.3. μάλιστα δὲ τῆς γῆς ἡ ἀρίστη αἰεὶ τὰς μεταβολὰς τῶν οἰκητόρων εἶχεν, ἥ τε νῦν Θεσσαλία καλουμένη καὶ Βοιωτία Πελοποννήσου τε τὰ πολλὰ πλὴν Ἀρκαδίας, τῆς τε ἄλλης ὅσα ἦν κράτιστα.
5.11.1. μετὰ δὲ ταῦτα τὸν Βρασίδαν οἱ ξύμμαχοι πάντες ξὺν ὅπλοις ἐπισπόμενοι δημοσίᾳ ἔθαψαν ἐν τῇ πόλει πρὸ τῆς νῦν ἀγορᾶς οὔσης: καὶ τὸ λοιπὸν οἱ Ἀμφιπολῖται, περιείρξαντες αὐτοῦ τὸ μνημεῖον, ὡς ἥρωί τε ἐντέμνουσι καὶ τιμὰς δεδώκασιν ἀγῶνας καὶ ἐτησίους θυσίας, καὶ τὴν ἀποικίαν ὡς οἰκιστῇ προσέθεσαν, καταβαλόντες τὰ Ἁγνώνεια οἰκοδομήματα καὶ ἀφανίσαντες εἴ τι μνημόσυνόν που ἔμελλεν αὐτοῦ τῆς οἰκίσεως περιέσεσθαι, νομίσαντες τὸν μὲν Βρασίδαν σωτῆρά τε σφῶν γεγενῆσθαι καὶ ἐν τῷ παρόντι ἅμα τὴν τῶν Λακεδαιμονίων ξυμμαχίαν φόβῳ τῶν Ἀθηναίων θεραπεύοντες, τὸν δὲ Ἅγνωνα κατὰ τὸ πολέμιον τῶν Ἀθηναίων οὐκ ἂν ὁμοίως σφίσι ξυμφόρως οὐδ’ ἂν ἡδέως τὰς τιμὰς ἔχειν.
6.4.3. Γέλαν δὲ Ἀντίφημος ἐκ Ῥόδου καὶ Ἔντιμος ἐκ Κρήτης ἐποίκους ἀγαγόντες κοινῇ ἔκτισαν, ἔτει πέμπτῳ καὶ τεσσαρακοστῷ μετὰ Συρακουσῶν οἴκισιν. καὶ τῇ μὲν πόλει ἀπὸ τοῦ Γέλα ποταμοῦ τοὔνομα ἐγένετο, τὸ δὲ χωρίον οὗ νῦν ἡ πόλις ἐστὶ καὶ ὃ πρῶτον ἐτειχίσθη Λίνδιοι καλεῖται: νόμιμα δὲ Δωρικὰ ἐτέθη αὐτοῖς.' '. None | 1.2.3. The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas .
5.11.1. After this all the allies attended in arms and buried Brasidas at the public expense in the city, in front of what is now the market-place, and the Amphipolitans having enclosed his tomb, ever afterwards sacrifice to him as a hero and have given to him the honor of games and annual offerings. They constituted him the founder of their colony, and pulled down the Hagnonic erections and obliterated everything that could be interpreted as a memorial of his having founded the place; for they considered that Brasidas had been their preserver and courting as they did the alliance of Lacedaemon for fear of Athens, in their present hostile relations with the latter they could no longer with the same advantage or satisfaction pay Hagnon his honors.
6.4.3. Gela was founded by Antiphemus from Rhodes and Entimus from Crete, who joined in leading a colony thither, in the forty-fifth year after the foundation of Syracuse . The town took its name from the river Gelas, the place where the citadel now stands, and which was first fortified, being called Lindii. The institutions which they adopted were Dorian. ' '. None |
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34. Xenophon, The Persian Expedition, 3.2.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heroes and heroines, of Athens • eponymous heroes • heroes
Found in books: Mikalson (2003) 30; Mikalson (2016) 195, 219
3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν.''. None | 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. ''. None |
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35. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Pto(i)os, hero • Teneros, Theban hero • Teneros, Theban hero, birth of at Ismenion • grave, of hero • tomb, of hero • violent death, and hero-cults • war, and hero-cult
Found in books: Ekroth (2013) 97; Kowalzig (2007) 375
| 6.4.7. Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders.''. None |
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36. Xenophon, The Education of Cyrus, 8.7.21 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death, of Xenophon’s heroes • hero
Found in books: Lipka (2021) 153; Wolfsdorf (2020) 429
8.7.21. ἐννοήσατε δʼ, ἔφη, ὅτι ἐγγύτερον μὲν τῶν ἀνθρωπίνων θανάτῳ οὐδέν ἐστιν ὕπνου· ἡ δὲ τοῦ ἀνθρώπου ψυχὴ τότε δήπου θειοτάτη καταφαίνεται καὶ τότε τι τῶν μελλόντων προορᾷ·''. None | 8.7.21. Consider again, he continued, that there is nothing in the world more nearly akin to death than is sleep; and the soul of man at just such times is revealed in its most divine aspect and at such times, too, it looks forward into the future; for then, it seems, it is most untrammelled by the bonds of the flesh. ''. None |
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37. Xenophon, Memoirs, 4.4.19 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • heroes • heroes, as deities, service to
Found in books: Huffman (2019) 310; Mikalson (2010) 196
4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν.''. None | 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. ''. None |
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38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • hero • hero, comic • hero, comic hero
Found in books: Bernabe et al (2013) 376; Riess (2012) 277
|
39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Herakles, dual character as both god and hero • hero • hero, comic hero • heros, Eleusis • mortal side of hero • tomb, of hero • violent death, and hero-cults
Found in books: Ekroth (2013) 333, 334; Lipka (2021) 96, 105, 106; Meister (2019) 35, 155; Riess (2012) 276, 301
|
40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • hero, comic hero
Found in books: Meister (2019) 155; Riess (2012) 259
|
41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • hero • hero, comic hero
Found in books: Lipka (2021) 133; Meister (2019) 155; Riess (2012) 269
|
42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Paris (hero), Parnassos, peoples in • hero, comic hero
Found in books: Kowalzig (2007) 135; Riess (2012) 270, 294
|
43. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • hero • hero, comic hero • heroine • heroines, terminology for
Found in books: Lipka (2021) 106; Lyons (1997) 15; Meister (2019) 155; Riess (2012) 302, 309
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44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comic hero • Comparisons, with heroes and gods • hero • hero, comic hero • heroes
Found in books: Lipka (2021) 105, 159; Meister (2019) 155; Michalopoulos et al. (2021) 193; Riess (2012) 259; de Jáuregui et al. (2011) 186
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45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aiakos, hero of grain-supply • anti-hero, Dionysus • hero • heroes
Found in books: Kowalzig (2007) 213; Lipka (2021) 116; de Jáuregui et al. (2011) 187
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46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • anti-hero, Dionysus • eponymous heroes • hero • hero, comic hero • heroes • impurity, heroes considered as impure
Found in books: Bernabe et al (2013) 381; Ekroth (2013) 242; Henderson (2020) 142; Lipka (2021) 112; Meister (2019) 155; Riess (2012) 270, 277; de Jáuregui et al. (2011) 216
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47. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Kaukon (mythological hero) • hero
Found in books: Eidinow and Kindt (2015) 34; Lipka (2021) 131
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48. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Nostoi traditions, cults, cities, hero-cults • hero • hero-cult
Found in books: Farrell (2021) 211; Kowalzig (2007) 195, 199, 222, 302; Meister (2019) 133
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49. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Automata (Hero of Alexandria) • Comparisons, with heroes and gods • Cult, for heroes • Hero • Hero of Alexandria • hero
Found in books: Jouanna (2018) 585; Lipka (2021) 92, 95; Meister (2019) 133; Pinheiro et al (2018) 119
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50. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Orestes (mythological hero) • cult, and heroines • heroines, and cult • heroines, and transitions
Found in books: Eidinow and Kindt (2015) 188; Lyons (1997) 44, 45
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51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cult, hero-cults • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heros, Eleusis • impurity, heroes considered as impure • mortal side of hero • violent death, and hero-cults
Found in books: Eidinow and Kindt (2015) 385; Ekroth (2013) 332, 334
|
52. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comparisons, with heroes and gods • heroes, as deities, as children of the gods
Found in books: Meister (2019) 7; Mikalson (2010) 197
|
53. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dolichos (hero?) • Eponymous Heroes • Herakles, dual character as both god and hero • Heroes at Delphi • Heroes at the Academy • Heroes fallen at Troy • Hippokrates, worshipped as hero • eponymous heroes • grave, of hero • hero • heroes • impurity, heroes considered as impure • mortal side of hero • priests and priestesses, of eponymous heroes • tomb, of hero • violent death, and hero-cults • war, and hero-cult
Found in books: Amendola (2022) 92; Ekroth (2013) 82, 83, 85, 96, 117, 123, 170, 241; Humphreys (2018) 738; Mikalson (2016) 23, 154, 219, 272; Papazarkadas (2011) 272
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54. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dedications, to Heros Iatros • eponymous heroes • heroes, as deities • salt, Hero at the salt-pan
Found in books: Mikalson (2010) 96; Mikalson (2016) 122, 262; Papazarkadas (2011) 180
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55. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heros (character in Menander) • hero • hero, comic hero
Found in books: Lipka (2021) 87; Riess (2012) 294
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56. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Kyzikos, city, Kyzikos, hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • hero • hero/heroism • heroes • war, and hero-cult
Found in books: Bernabe et al (2013) 246; Ekroth (2013) 69, 266; Farrell (2021) 136, 145, 148, 149; Kowalzig (2007) 367; Lipka (2021) 36, 37; Maciver (2012) 190; de Jáuregui et al. (2011) 327
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57. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus, as deified hero • deified heroes, canon or catalogue of • heroes
Found in books: Wynne (2019) 149; Xinyue (2022) 8, 9, 140
| 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. ''. None |
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58. Diodorus Siculus, Historical Library, 1.2.4, 4.8, 4.37, 5.62 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Paris (hero), Parnassos, peoples in • cult, and heroines • culture heroes, • hero • hero, heroism • hero, heroism, hero-cult • heroines, and cult • heroines, and nature • heros, Eleusis • mortal side of hero • nature, and heroines
Found in books: Bernabe et al (2013) 76; Ekroth (2013) 334; Finkelberg (2019) 223, 224; Hau (2017) 96; Kowalzig (2007) 135, 139, 144; Lyons (1997) 43; Malherbe et al (2014) 651
| 1.2.4. \xa0Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements.
4.8. 1. \xa0I\xa0am not unaware that many difficulties beset those who undertake to give an account of the ancient myths, and especially is this true with respect to the myths about Heracles. For as regards the magnitude of the deeds which he accomplished it is generally agreed that Heracles has been handed down as one who surpassed all men of whom memory from the beginning of time has brought down an account; consequently it is a difficult attainment to report each one of his deeds in a worthy manner and to present a record which shall be on a level with labours so great, the magnitude of which won for him the prize of immortality.,2. \xa0Furthermore, since in the eyes of many men the very early age and astonishing nature of the facts which are related make the myths incredible, a writer is under the necessity either of omitting the greatest deeds and so detracting somewhat from the fame of the god, or of recounting them all and in so doing making the history of them incredible.,3. \xa0For some readers set up an unfair standard and require in the accounts of the ancient myths the same exactness as in the events of our own time, and using their own life as a standard they pass judgment on those deeds the magnitude of which throw them open to doubt, and estimate the might of Heracles by the weakness of the men of our day, with the result that the exceeding magnitude of his deeds makes the account of them incredible.,4. \xa0For, speaking generally, when the histories of myths are concerned, a man should by no means scrutinize the truth with so sharp an eye. In the theatres, for instance, though we are persuaded there have existed no Centaurs who are composed of two different kinds of bodies nor any Geryones with three bodies, we yet look with favour upon such products of the myth as these, and by our applause we enhance the honour of the god.,5. \xa0And strange it would be that Heracles, while yet among mortal men, should by his own labours have brought under cultivation the inhabited world, and that human beings should nevertheless forget the benefactions which he rendered them generally and slander the commendation he receives for the noblest deeds, and strange that our ancestors should have uimously accorded immortality to him because of his exceedingly great attainments, and that we should nevertheless fail to cherish and maintain for the god the pious devotion which has been handed down to us from our fathers. However, we shall leave such considerations and relate his deeds from the beginning, basing our account on those of the most ancient poets and writers of myths.' "
4.8. <
4.37. 1. \xa0After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites.,2. \xa0of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon.,3. \xa0After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him a\xa0third part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute.,4. \xa0After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles' descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus.,5. \xa0After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum." "
5.62. 1. \xa0In Castabus, on the Cherronesus, there is a temple which is sacred to Hemithea, and there is no reason why we should omit to mention the strange occurrence which befell this goddess. Now many and various accounts have been handed down regarding her, but we shall recount that which has prevailed and is in accord with what the natives relate. To Staphylus and Chrysothemis were born three daughters, Molpadia, Rhoeo, and Parthenos by name. Apollo lay with Rhoeo and brought her with child; and her father, believing that her seduction was due to a man, was angered, and in his anger he shut up his daughter in a chest and cast her into the sea.,2. \xa0But the chest was washed up upon Delos, where she gave birth to a male child and called the babe Anius. And Rhoeo, who had been saved from death in this unexpected manner, laid the babe upon the altar of Apollo and prayed to the god to save its life if it was his child. Thereupon Apollo, the myth relates, concealed the child for the time, but afterwards he gave thought to its rearing, instructed it in divination, and conferred upon it certain great honours.,3. \xa0And the other sisters of the maiden who had been seduced, namely, Molpadia and Parthenos, while watching their father's wine, a drink which had only recently been discovered among men, fell asleep; and while they were asleep some swine which they were keeping entered in and broke the jar which contained the wine and so destroyed the wine. And the maidens, when they learned what had happened, in fear of their father's severity fled to the edge of the sea and hurled themselves down from some lofty rocks.,4. \xa0But Apollo, because of his affection for their sister, rescued the maidens and established them in the cities of the Cherronesus. The one named Parthenos, as the god brought it to pass, enjoyed honours and a sacred precinct in Bubastus of the Cherronesus, while Molpadia, who came to Castabus, was given the name Hemithea, because the god had appeared to men, and she was honoured by all who dwelt in the Cherronesus.,5. \xa0And in sacrifices which are held in her honour a mixture of honey and milk is used in the libations, because of the experience which she had had in connection with the wine, while anyone who has touched a hog or eaten of its flesh is not permitted to draw near to the sacred precinct."'. None |
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59. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dionysos, and heroines • Pto(i)os, hero • heroines, and Dionysos
Found in books: Kowalzig (2007) 342; Lyons (1997) 123
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60. Apollodorus, Bibliotheca, 2.4.5, 2.7.7, 3.5.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Paris (hero), Parnassos, peoples in • Perseus, hero, turning Argive in song • deified heroes, canon or catalogue of • hero • hero-cult • heroine • heroines, kleos of • heroines, names of • kleos, of heroines • names, of heroines
Found in books: Bernabe et al (2013) 410; Kowalzig (2007) 135, 136, 169, 171; Lyons (1997) 52; Xinyue (2022) 149
2.4.5. ἐγένοντο δὲ ἐξ Ἀνδρομέδας παῖδες αὐτῷ, πρὶν μὲν ἐλθεῖν εἰς τὴν Ἑλλάδα Πέρσης, ὃν παρὰ Κηφεῖ κατέλιπεν (ἀπὸ τούτου δὲ τοὺς Περσῶν βασιλέας λέγεται γενέσθαι), ἐν Μυκήναις δὲ Ἀλκαῖος καὶ Σθένελος καὶ Ἕλειος 7 -- Μήστωρ τε καὶ Ἠλεκτρύων, καὶ θυγάτηρ Γοργοφόνη, ἣν Περιήρης ἔγημεν. ἐκ μὲν οὖν Ἀλκαίου καὶ Ἀστυδαμείας τῆς Πέλοπος, ὡς δὲ ἔνιοι λέγουσι Λαονόμης τῆς Γουνέως, ὡς δὲ ἄλλοι πάλιν Ἱππονόμης τῆς Μενοικέως, Ἀμφιτρύων ἐγένετο καὶ θυγάτηρ Ἀναξώ, ἐκ δὲ Μήστορος καὶ Λυσιδίκης τῆς Πέλοπος Ἱπποθόη. ταύτην ἁρπάσας Ποσειδῶν καὶ κομίσας ἐπὶ τὰς Ἐχινάδας νήσους μίγνυται, καὶ γεννᾷ Τάφιον, ὃς ᾤκισε Τάφον καὶ τοὺς λαοὺς Τηλεβόας ἐκάλεσεν, ὅτι τηλοῦ τῆς πατρίδος ἔβη. ἐκ Ταφίου δὲ παῖς Πτερέλαος ἐγένετο· τοῦτον ἀθάνατον ἐποίησε Ποσειδῶν, ἐν τῇ κεφαλῇ χρυσῆν ἐνθεὶς τρίχα. Πτερελάῳ δὲ ἐγένοντο παῖδες Χρομίος Τύραννος Ἀντίοχος Χερσιδάμας Μήστωρ Εὐήρης. Ἠλεκτρύων δὲ γήμας τὴν Ἀλκαίου θυγατέρα Ἀναξώ, ἐγέννησε θυγατέρα. μὲν Ἀλκμήνην, παῖδας δὲ Στρατοβάτην 1 -- Γοργοφόνον Φυλόνομον 2 -- Κελαινέα Ἀμφίμαχον Λυσίνομον Χειρίμαχον Ἀνάκτορα Ἀρχέλαον, μετὰ δὲ τούτους καὶ νόθον ἐκ Φρυγίας γυναικὸς Μιδέας 3 -- Λικύμνιον. Σθενέλου δὲ καὶ Νικίππης τῆς Πέλοπος Ἀλκυόνη 1 -- καὶ Μέδουσα, ὕστερον δὲ καὶ Εὐρυσθεὺς ἐγένετο, ὃς καὶ Μυκηνῶν ἐβασίλευσεν. ὅτε γὰρ Ἡρακλῆς ἔμελλε γεννᾶσθαι, Ζεὺς ἐν θεοῖς ἔφη τὸν ἀπὸ Περσέως γεννηθησόμενον τότε βασιλεύσειν Μυκηνῶν, Ἥρα δὲ διὰ 2 -- ζῆλον Εἰλειθυίας 3 -- ἔπεισε τὸν μὲν Ἀλκμήνης τόκον ἐπισχεῖν, Εὐρυσθέα δὲ τὸν Σθενέλου παρεσκεύασε γεννηθῆναι ἑπταμηνιαῖον ὄντα.
2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο.
3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο.''. None | 2.4.5. And he had sons by Andromeda: before he came to Greece he had Perses, whom he left behind with Cepheus ( and from him it is said that the kings of Persia are descended); and in Mycenae he had Alcaeus and Sthenelus and Heleus and Mestor and Electryon, and a daughter Gorgophone, whom Perieres married. Alcaeus had a son Amphitryon and a daughter Anaxo by Astydamia, daughter of Pelops; but some say he had them by Laonome, daughter of Guneus, others that he had them by Hipponome, daughter of Menoeceus; and Mestor had Hippothoe by Lysidice, daughter of Pelops. This Hippothoe was carried off by Poseidon, who brought her to the Echinadian Islands, and there had intercourse with her, and begat Taphius, who colonized Taphos and called the people Teleboans, because he had gone far from his native land. And Taphius had a son Pterelaus, whom Poseidon made immortal by implanting a golden hair in his head. And to Pterelaus were born sons, to wit, Chromius, Tyrannus, Antiochus, Chersidamas, Mestor, and Eueres. Electryon married Anaxo, daughter of Alcaeus, and begat a daughter Alcmena, and sons, to wit, Stratobates, Gorgophonus, Phylonomus, Celaeneus, Amphimachus, Lysinomus, Chirimachus, Anactor, and Archelaus; and after these he had also a bastard son, Licymnius, by a Phrygian woman Midea . Sthenelus had daughters, Alcyone and Medusa, by Nicippe, daughter of Pelops; and he had afterwards a son Eurystheus, who reigned also over Mycenae . For when Hercules was about to be born, Zeus declared among the gods that the descendant of Perseus then about to be born would reign over Mycenae, and Hera out of jealousy persuaded the Ilithyias to retard Alcmena's delivery, and contrived that Eurystheus, son of Sthenelus, should be born a seven-month child." '
2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oechalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Cenaeum, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis : and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oeta, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus.
3.5.2. Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts.'". None |
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61. Mishnah, Avot, 4.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gibor-Hero • heroes and heroism
Found in books: Kosman (2012) 144; Rubenstein (2018) 234
4.1. בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:'
4.1. רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: '. None | 4.1. Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his evil inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).''. None |
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62. New Testament, Acts, 11.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heroe (hêroe) • hero
Found in books: Frey and Levison (2014) 363; Malherbe et al (2014) 758
11.28. ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου.''. None | 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. ''. None |
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63. Plutarch, Aristides, 11.3, 19.1-19.2, 21.2-21.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Achilles, dual character as both god and hero • Actaeon, hero of Plataea • Amphiaraus, hero of Thebes • Androcrates, hero of Plataea • Democrates, hero of Plataea • Echetlaeus, hero of Athens • Heroes and heroines, War dead as • Heroes and heroines, of Athens • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Heroes and heroines, of Plataea • Heroes and heroines, of Thebes • Heroes at the Academy • Heroes fallen at Troy • Hippokrates, worshipped as hero • Hypsion, hero of Plataea • Leucon, hero of Plataea • Phylacus, hero of Delphi • Pisander, hero of Plataea • Polyidus, hero of Plataea • Protesilaus, hero of Elaeus • Pto(i)os, hero • Roman "hero-cults", sacrifices and rituals • Teneros, Theban hero • Teneros, Theban hero, birth of at Ismenion • Theseus, hero of Athens • grave, of hero • heroes and heroines and battle • tomb, of hero • violent death, and hero-cults • war, and hero-cult
Found in books: Ekroth (2013) 92, 95, 96, 102, 124, 262; Kowalzig (2007) 375; Mikalson (2003) 67, 94, 95, 106, 120, 207, 210, 217; Parker (2005) 401
11.3. Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας.
19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2. ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ.
21.2. κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας· 21.3. ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. 21.4. εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς.' '. None | 11.3. 21.4. ' '. None |
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64. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Echetlaeus, hero of Athens • Heroes and heroines, of Athens • Theseus, hero of Athens • bones, hero bones • dedications, to Heros Iatros • hero
Found in books: Eidinow and Driediger-Murphy (2019) 49; Lipka (2021) 159; Mikalson (2003) 204, 210; Mikalson (2016) 220
8.5. παραλαβὼν δʼ οὕτω τὴν νῆσον ὁ Κίμων τοὺς μὲν Δόλοπας ἐξήλασε καὶ τὸν Αἰγαῖον ἠλευθέρωσε, πυνθανόμενος δὲ τὸν παλαιὸν Θησέα τὸν Αἰγέως φυγόντα μὲν ἐξ Ἀθηνῶν εἰς Σκῦρον, αὐτοῦ δʼ ἀποθανόντα δόλῳ διὰ φόβον ὑπὸ Λυκομήδους τοῦ βασιλέως, ἐσπούδασε τὸν τάφον ἀνευρεῖν. 8.6. καὶ γὰρ ἦν χρησμὸς Ἀθηναίοις τὰ Θησέως λείψανα κελεύων ἀνακομίζειν εἰς ἄστυ καὶ τιμᾶν ὡς ἥρωα πρεπόντως, ἀλλʼ ἠγνόουν ὅπου κεῖται, Σκυρίων οὐχ ὁμολογούντων οὐδʼ ἐώντων ἀναζητεῖν. τότε δὴ πολλῇ φιλοτιμίᾳ τοῦ σηκοῦ μόγις ἐξευρεθέντος, ἐνθέμενος ὁ Κίμων εἰς τὴν αὑτοῦ τριήρη τὰ ὀστᾶ καὶ τἆλλα κοσμήσας μεγαλοπρεπῶς κατήγαγεν εἰς τὴν αὐτοῦ διʼ ἐτῶν σχεδὸν τετρακοσίων. ἐφʼ ᾧ καὶ μάλιστα πρὸς αὐτὸν ἡδέως ὁ δῆμος ἔσχεν.''. None | 8.5. 8.6. ''. None |
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65. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Bellerophontes, mythical hero • Glaukos, mythical hero • Perseus, mythical hero • Sarpedon, mythical hero • hero
Found in books: Marek (2019) 476; Stavrianopoulou (2013) 182
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66. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • hero, moral • heroes
Found in books: Malherbe et al (2014) 653; Wynne (2019) 149
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67. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Automata (Hero of Alexandria) • Hero of Alexandria
Found in books: Jouanna (2018) 585; Lightfoot (2021) 214
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68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Ajax, hero of Salamis • Autonous, hero of Delphi • Echetlaeus, hero of Athens • Heroes and heroines • Heroes and heroines, of Aegina • Heroes and heroines, of Athens • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Peleus, hero of Aegina • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Telamon, hero of Aegina • Theseus, hero of Athens • hero
Found in books: Lipka (2021) 159; Mikalson (2003) 77, 130
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69. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Orestes (mythological hero) • Pelops (mythological hero) • cult, hero-cults • hero • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones
Found in books: Eidinow and Kindt (2015) 388; Lipka (2021) 159
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70. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Achilles, dual character as both god and hero • Herakles, dual character as both god and hero • Heroes fallen at Troy • deification, heroes, individuals • deification, heroes, ruler • hero cult • heroization, individuals as heroes • tomb, of hero
Found in books: Ekroth (2013) 99; Waldner et al (2016) 76
| 17. At Alexander's court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexander's; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a God's son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the King's favour."". None |
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71. Pausanias, Description of Greece, 1.4.4-1.4.5, 1.15.3, 1.26.5, 1.28.4, 1.32.3-1.32.5, 1.34.3, 1.43.3, 2.10.1, 2.11.7, 2.20.4, 2.22.1, 2.25.9, 3.12.7, 3.13.7, 3.16.3, 3.16.7, 4.1.5-4.1.7, 4.31.7-4.31.8, 4.32.3, 4.34.11, 5.13.1-5.13.4, 5.16.6-5.16.7, 6.6.7-6.6.11, 6.11.2-6.11.9, 6.20.4-6.20.5, 6.26.1, 7.2.8-7.2.9, 7.18.11-7.18.13, 7.20.9, 7.21.6-7.21.7, 8.4.8, 9.1.1, 9.12.3-9.12.4, 9.34.1-9.34.2, 10.4.3, 10.4.10, 10.8.1, 10.8.7, 10.10.1, 10.10.3-10.10.5, 10.19.4, 10.32.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Acamas, hero of Athens • Achilles, dual character as both god and hero • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Aegeus, hero of Athens • Ajax, hero of Salamis • Amphictyon (mythological hero) • Amphilochos, mythical hero and seer • Antiochus, hero of Athens • Aristophanes, Heroes • Athena, as rival of heroines • Athenians, trust in gods and heroes • Autolykos, Argonaut hero • Autonous, hero of Delphi • Blood, poured on the hero's tomb • Boiotos, eponym hero • Cecrops, hero of Athens • Codrus, hero of Athens • Cult, for heroes • Dionysos, and heroines • Echetlaeus (local hero), • Echetlaeus, hero of Athens • Eponymous heroes (tribal) • Erechtheus, hero of Athens • Hera, as rival of heroines • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hero-Doctor • Heroes and heroines • Heroes and heroines, War dead as • Heroes and heroines, of Aegina • Heroes and heroines, of Athens • Heroes and heroines, of Athens (eponymous) • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Heroes and heroines, of Sparta • Heroes and heroines, of Tegea • Heroes at the Academy • Heroes fallen at Troy • Heros Iatros • Heros Sosipolis • Hippokrates, worshipped as hero • Hippothoön, hero of Athens • Hyperpedios, heroines of • Itonos, hero-king of Thessalians • Kaukon (mythological hero) • Kephalos (hero) • Kyzikos, city, Kyzikos, hero • Leos, hero of Athens • Lynkeus (Argive hero) • Marathon, hero of Athens • Neleus, hero of Athens • Oedipus (mythological hero) • Oenus, hero of Athens • Olympian gods, heroes and • Orestes, hero of Sparta • Pandion, hero of Athens • Paris (hero), Parnassos, peoples in • Peleus, hero of Aegina • Pelops (mythological hero) • Perseus, hero • Perseus, hero, turning Argive in song • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Pylochos, heroines of • Roman "hero-cults", sacrifices and rituals • Samos, eponymous hero • Sosineos, as a hero in Thorikos • Sosipolis, as a hero in Elis • Talthybius, hero of Sparta • Telamon, hero of Aegina • Theseus, hero of Athens • Thorikos, heroines of • Tritopatores, Tronis, cult of the Heros Archegetes at • action, taken by heroines • antagonism, between goddesses and heroines • as father of heroes • athletes, worshipped as heroes • bones, hero bones • bones, of hero • cult of gods, goddesses, and heroes, royal cults • cult, and heroines • cult, hero cult • cult, hero-cults • founding heroes, Ionian • goddesses, as antagonists of heroines • goddesses, as distinct from heroines • goddesses, as rivals of heroines • goddesses, as sisters of heroines • gods, as distinct from heroes • grave, of hero • hero • hero cult • hero cult, for athletes • hero, • hero, eponymos • hero, worship of • hero-cult • heroes, • heroes, Zeus and • heroes, bird offerings to • heroes, classification of • heroes, paired with heroines • heroes, rarely called Soter • heroes, ritual and • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, revenants • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones • heroine • heroines, actions of • heroines, and Dionysos • heroines, and cult • heroines, and lamentation • heroines, and transitions • heroines, as founders of cities • heroines, as founders of cults • heroines, as paradigms • heroines, as rivals of goddesses • heroines, as sisters of goddesses • heroines, classification of • heroines, eponymous • heroines, names of • heroines, paired with heroes • heroines, rescue of • heros, Eleusis • heros, Tronis • impurity, heroes considered as impure • lamentation, and heroines • mortal side of hero • names, of heroines • paradigms, heroines as • pollution, hero cults • private sacrifices, to heroes • rescue, of heroines • tomb, of hero • violent death, and hero-cults • war, and hero-cult
Found in books: Bernabe et al (2013) 90, 401, 402, 403, 404, 410, 411, 412; Borg (2008) 38; Bowie (2021) 54; Eidinow and Driediger-Murphy (2019) 49; Eidinow and Kindt (2015) 14, 34, 275, 384, 386, 389, 390, 402; Eisenfeld (2022) 19; Ekroth (2013) 21, 64, 70, 71, 78, 79, 92, 94, 95, 97, 98, 100, 101, 125, 126, 127, 236, 259, 264, 334; Elsner (2007) 38, 39; Hallmannsecker (2022) 132; Hitch (2017) 69; Humphreys (2018) 628, 631, 674, 1153; Jim (2022) 8, 163, 164; Kowalzig (2007) 135, 139, 140, 144, 168, 169, 171, 176, 177, 200, 222; Lalone (2019) 17, 90, 133, 134, 146; Lipka (2021) 111, 159, 166, 167, 168; Luck (2006) 239, 240, 265; Lupu(2005) 372; Lyons (1997) 31, 42, 46, 47, 80, 94, 97, 108, 116, 120, 127, 128, 164, 167; Marek (2019) 205, 522; Meister (2019) 97; Mikalson (2003) 30, 31, 33, 34, 52, 115, 130, 133, 187, 192, 204, 210; Papazarkadas (2011) 32; Sweeney (2013) 94; Trapp et al (2016) 103
1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. 1.4.5. Γαλατῶν δὲ οἱ πολλοὶ ναυσὶν ἐς τὴν Ἀσίαν διαβάντες τὰ παραθαλάσσια αὐτῆς ἐλεηλάτουν· χρόνῳ δὲ ὕστερον οἱ Πέργαμον ἔχοντες, πάλαι δὲ Τευθρανίαν καλουμένην, ἐς ταύτην Γαλάτας ἐλαύνουσιν ἀπὸ θαλάσσης. οὗτοι μὲν δὴ τὴν ἐκτὸς Σαγγαρίου χώραν ἔσχον Ἄγκυραν πόλιν ἑλόντες Φρυγῶν, ἣν Μίδας ὁ Γορδίου πρότερον ᾤκισεν—ἄγκυρα δέ, ἣν ὁ Μίδας ἀνεῦρεν, ἦν ἔτι καὶ ἐς ἐμὲ ἐν ἱερῷ Διὸς καὶ κρήνη Μίδου καλουμένη· ταύτην οἴνῳ κεράσαι Μίδαν φασὶν ἐπὶ τὴν θήραν τοῦ Σιληνοῦ—, ταύτην τε δὴ τὴν Ἄγκυραν εἷλον καὶ Πεσσινοῦντα τὴν ὑπὸ τὸ ὄρος τὴν Ἄγδιστιν, ἔνθα καὶ τὸν Ἄττην τεθάφθαι λέγουσι.
1.15.3. τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.
1.26.5. —ἔστι δὲ καὶ οἴκημα Ἐρέχθειον καλούμενον· πρὸ δὲ τῆς ἐσόδου Διός ἐστι βωμὸς Ὑπάτου, ἔνθα ἔμψυχον θύουσιν οὐδέν, πέμματα δὲ θέντες οὐδὲν ἔτι οἴνῳ χρήσασθαι νομίζουσιν. ἐσελθοῦσι δέ εἰσι βωμοί, Ποσειδῶνος, ἐφʼ οὗ καὶ Ἐρεχθεῖ θύουσιν ἔκ του μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου· γραφαὶ δὲ ἐπὶ τῶν τοίχων τοῦ γένους εἰσὶ τοῦ Βαυταδῶν καὶ—διπλοῦν γάρ ἐστι τὸ οἴκημα— καὶ ὕδωρ ἐστὶν ἔνδον θαλάσσιον ἐν φρέατι. τοῦτο μὲν θαῦμα οὐ μέγα· καὶ γὰρ ὅσοι μεσόγαιαν οἰκοῦσιν, ἄλλοις τε ἔστι καὶ Καρσὶν Ἀφροδισιεῦσιν· ἀλλὰ τόδε τὸ φρέαρ ἐς συγγραφὴν παρέχεται κυμάτων ἦχον ἐπὶ νότῳ πνεύσαντι. καὶ τριαίνης ἐστὶν ἐν τῇ πέτρᾳ σχῆμα· ταῦτα δὲ λέγεται Ποσειδῶνι μαρτύρια ἐς τὴν ἀμφισβήτησιν τῆς χώρας φανῆναι.
1.28.4. καταβᾶσι δὲ οὐκ ἐς τὴν κάτω πόλιν ἀλλʼ ὅσον ὑπὸ τὰ προπύλαια πηγή τε ὕδατός ἐστι καὶ πλησίον Ἀπόλλωνος ἱερὸν ἐν σπηλαίῳ· Κρεούσῃ δὲ θυγατρὶ Ἐρεχθέως Ἀπόλλωνα ἐνταῦθα συγγενέσθαι νομίζουσι. ὡς πεμφθείη Φιλιππίδης ἐς Λακεδαίμονα ἄγγελος ἀποβεβηκότων Μήδων ἐς τὴν γῆν, ἐπανήκων δὲ Λακεδαιμονίους ὑπερβαλέσθαι φαίη τὴν ἔξοδον, εἶναι γὰρ δὴ νόμον αὐτοῖς μὴ πρότερον μαχουμένους ἐξιέναι πρὶν ἢ πλήρη τὸν κύκλον τῆς σελήνης γενέσθαι· τὸν δὲ Πᾶνα ὁ Φιλιππίδης ἔλεγε περὶ τὸ ὄρος ἐντυχόντα οἱ τὸ Παρθένιον φάναι τε ὡς εὔνους Ἀθηναίοις εἴη καὶ ὅτι ἐς Μαραθῶνα ἥξει συμμαχήσων. οὗτος μὲν οὖν ὁ θεὸς ἐπὶ ταύτῃ τῇ ἀγγελίᾳ τετίμηται·
1.32.3. πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον. 1.32.4. καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι. 1.32.5. συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον.
1.34.3. παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ.
1.43.3. εἰσὶ δὲ τάφοι Μεγαρεῦσιν ἐν τῇ πόλει· καὶ τὸν μὲν τοῖς ἀποθανοῦσιν ἐποίησαν κατὰ τὴν ἐπιστρατείαν τοῦ Μήδου, τὸ δὲ Αἰσύμνιον καλούμενον μνῆμα ἦν καὶ τοῦτο ἡρώων. Ὑπερίονος δὲ τοῦ Ἀγαμέμνονος— οὗτος γὰρ Μεγαρέων ἐβασίλευσεν ὕστατος—τούτου τοῦ ἀνδρὸς ἀποθανόντος ὑπὸ Σανδίονος διὰ πλεονεξίαν καὶ ὕβριν, βασιλεύεσθαι μὲν οὐκέτι ὑπὸ ἑνὸς ἐδόκει σφίσιν, εἶναι δὲ ἄρχοντας αἱρετοὺς καὶ ἀνὰ μέρος ἀκούειν ἀλλήλων. ἐνταῦθα Αἴσυμνος οὐδενὸς τὰ ἐς δόξαν Μεγαρέων δεύτερος παρὰ τὸν θεὸν ἦλθεν ἐς Δελφούς, ἐλθὼν δὲ ἠρώτα τρόπον τίνα εὐδαιμονήσουσι· καί οἱ καὶ ἄλλα ὁ θεὸς ἔχρησε καὶ Μεγαρέας εὖ πράξειν, ἢν μετὰ τῶν πλειόνων βουλεύσωνται. τοῦτο τὸ ἔπος ἐς τοὺς τεθνεῶτας ἔχειν νομίζοντες βουλευτήριον ἐνταῦθα ᾠκοδόμησαν, ἵνα σφίσιν ὁ τάφος τῶν ἡρώων ἐντὸς τοῦ βουλευτηρίου γένηται.
2.10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν.
2.11.7. τῷ δὲ Ἀλεξάνορι καὶ Εὐαμερίωνι—καὶ γὰρ τούτοις ἀγάλματά ἐστι—τῷ μὲν ὡς ἥρωι μετὰ ἥλιον δύναντα ἐναγίζουσιν, Εὐαμερίωνι δὲ ὡς θεῷ θύουσιν. εἰ δὲ ὀρθῶς εἰκάζω, τὸν Εὐαμερίωνα τοῦτον Περγαμηνοὶ Τελεσφόρον ἐκ μαντεύματος, Ἐπιδαύριοι δὲ Ἄκεσιν ὀνομάζουσι. τῆς δὲ Κορωνίδος ἔστι μὲν καὶ ταύτης ξόανον, καθίδρυται δὲ οὐδαμοῦ τοῦ ναοῦ· θυομένων δὲ τῷ θεῷ ταύρου καὶ ἀρνὸς καὶ ὑὸς ἐς Ἀθηνᾶς ἱερὸν τὴν Κορωνίδα μετενεγκόντες ἐνταῦθα τιμῶσιν. ὁπόσα δὲ τῶν θυομένων καθαγίζουσιν, οὐδὲ ἀποχρᾷ σφισιν ἐκτέμνειν τοὺς μηρούς· χαμαὶ δὲ καίουσι πλὴν τοὺς ὄρνιθας, τούτους δὲ ἐπὶ τοῦ βωμοῦ.
2.20.4. τὸ δὲ μνῆμα τὸ πλησίον Χορείας μαινάδος ὀνομάζουσι, Διονύσῳ λέγοντες καὶ ἄλλας γυναῖκας καὶ ταύτην ἐς Ἄργος συστρατεύσασθαι, Περσέα δέ, ὡς ἐκράτει τῆς μάχης, φονεῦσαι τῶν γυναικῶν τὰς πολλάς· τὰς μὲν οὖν λοιπὰς θάπτουσιν ἐν κοινῷ, ταύτῃ δὲ—ἀξιώματι γὰρ δὴ προεῖχεν—ἰδίᾳ τὸ μνῆμα ἐποίησαν.
2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.
2.25.9. καταβάντων δὲ ὡς ἐπὶ θάλασσαν, ἐνταῦθα οἱ θάλαμοι τῶν Προίτου θυγατέρων εἰσίν· ἐπανελθόντων δὲ ἐς τὴν λεωφόρον, ἐπὶ Μήδειαν ἐς ἀριστερὰν ἥξεις. βασιλεῦσαι δέ φασιν Ἠλεκτρύωνα ἐν τῇ Μηδείᾳ τὸν πατέρα Ἀλκμήνης· ἐπʼ ἐμοῦ δὲ Μηδείας πλὴν τὸ ἔδαφος ἄλλο οὐδὲν ἐλείπετο.
3.12.7. τοῦ δὲ Ἑλληνίου πλησίον Ταλθυβίου μνῆμα ἀποφαίνουσι· δεικνύουσι δὲ καὶ Ἀχαιῶν Αἰγιεῖς ἐπὶ τῆς ἀγορᾶς, Ταλθυβίου καὶ οὗτοι φάμενοι μνῆμα εἶναι. Ταλθυβίου δὲ τούτου μήνιμα ἐπὶ τῷ φόνῳ τῶν κηρύκων, οἳ παρὰ βασιλέως Δαρείου γῆν τε καὶ ὕδωρ αἰτήσοντες ἐς τὴν Ἑλλάδα ἐπέμφθησαν, Λακεδαιμονίοις μὲν ἐπεσήμαινεν ἐς τὸ δημόσιον, ἐν Ἀθήναις δὲ ἰδίᾳ τε καὶ ἐς ἑνὸς οἶκον ἀνδρὸς κατέσκηψε Μιλτιάδου τοῦ Κίμωνος· ἐγεγόνει δὲ καὶ τῶν κηρύκων τοῖς ἐλθοῦσιν ἐς τὴν Ἀττικὴν ὁ Μιλτιάδης ἀποθανεῖν αἴτιος ὑπὸ Ἀθηναίων.
3.13.7. ἀπαντικρὺ δὲ ἥ τε ὀνομαζομένη Κολώνα καὶ Διονύσου Κολωνάτα ναός, πρὸς αὐτῷ δὲ τέμενός ἐστιν ἥρωος, ὃν τῆς ὁδοῦ τῆς ἐς Σπάρτην Διονύσῳ φασὶ γενέσθαι ἡγεμόνα· τῷ δὲ ἥρωι τούτῳ πρὶν ἢ τῷ θεῷ θύουσιν αἱ Διονυσιάδες καὶ αἱ Λευκιππίδες. τὰς δὲ ἄλλας ἕνδεκα ἃς καὶ αὐτὰς Διονυσιάδας ὀνομάζουσι, ταύταις δρόμου προτιθέασιν ἀγῶνα·
3.16.3. ὁ δὲ οἰκίας μὲν τῆς ἄλλης ἐκέλευεν αὐτοὺς ἔνθα ἂν ἐθέλωσιν οἰκῆσαι, τὸ δὲ οἴκημα οὐκ ἔφη δώσειν· θυγάτηρ γὰρ ἔτυχέν οἱ παρθένος ἔχουσα ἐν αὐτῷ δίαιταν. ἐς δὲ τὴν ὑστεραίαν παρθένος μὲν ἐκείνη καὶ θεραπεία πᾶσα ἡ περὶ τὴν παῖδα ἠφάνιστο, Διοσκούρων δὲ ἀγάλματα ἐν τῷ οἰκήματι εὑρέθη καὶ τράπεζά τε καὶ σίλφιον ἐπʼ αὐτῇ.
3.16.7. τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς;
4.1.5. πρῶτοι δʼ οὖν βασιλεύουσιν ἐν τῇ χώρᾳ ταύτῃ Πολυκάων τε ὁ Λέλεγος καὶ Μεσσήνη γυνὴ τοῦ Πολυκάονος. παρὰ ταύτην τὴν Μεσσήνην τὰ ὄργια κομίζων τῶν Μεγάλων θεῶν Καύκων ἦλθεν ἐξ Ἐλευσῖνος ὁ Κελαινοῦ τοῦ Φλύου. Φλῦον δὲ αὐτὸν Ἀθηναῖοι λέγουσι παῖδα εἶναι Γῆς· ὁμολογεῖ δέ σφισι καὶ ὕμνος Μουσαίου Λυκομίδαις ποιηθεὶς ἐς Δήμητρα. 4.1.6. τὴν δὲ τελετὴν τῶν Μεγάλων θεῶν Λύκος ὁ Πανδίονος πολλοῖς ἔτεσιν ὕστερον Καύκωνος προήγαγεν ἐς πλέον τιμῆς· καὶ Λύκου δρυμὸν ἔτι ὀνομάζουσιν ἔνθα ἐκάθηρε τοὺς μύστας. καὶ ὅτι μὲν δρυμός ἐστιν ἐν τῇ γῇ ταύτῃ Λύκου καλούμενος, Ῥιανῷ τῷ Κρητί ἐστι πεποιημένον πάρ τε τρηχὺν Ἐλαιὸν ὑπὲρ δρυμόν τε Λύκοιο· Rhianus of Bene in Crete. See note on Paus. 4.6.1 . 4.1.7. ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
4.31.7. Δαμοφῶντος δέ ἐστι τούτου καὶ ἡ Λαφρία καλουμένη παρὰ Μεσσηνίοις· σέβεσθαι δέ σφισιν ἀπὸ τοιοῦδε αὐτὴν καθέστηκε. Καλυδωνίοις ἡ Ἄρτεμις—ταύτην γὰρ θεῶν μάλιστα ἔσεβον— ἐπίκλησιν εἶχε Λαφρία· Μεσσηνίων δὲ οἱ λαβόντες Ναύπακτον παρὰ Ἀθηναίων—τηνικαῦτα γὰρ Αἰτωλίας ἐγγύτατα ᾤκουν—παρὰ Καλυδωνίων ἔλαβον. τὸ σχῆμα ἑτέρωθι δηλώσω. τὸ μὲν δὴ τῆς Λαφρίας ἀφίκετο ὄνομα ἔς τε Μεσσηνίους καὶ ἐς Πατρεῖς Ἀχαιῶν μόνους, Ἐφεσίαν δὲ Ἄρτεμιν πόλεις τε νομίζουσιν αἱ 4.31.8. πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ.
4.32.3. καὶ Ἀριστομένους δὲ μνῆμά ἐστιν ἐνταῦθα· οὐ κενὸν δὲ εἶναι τὸ μνῆμα λέγουσιν, ἀλλʼ ἐρομένου μου τρόπον τε ὅντινα καὶ ὁπόθεν Ἀριστομένους κομίσαιντο τὰ ὀστᾶ, μεταπέμψασθαι μὲν ἐκ Ῥόδου φασί, τὸν δὲ ἐν Δελφοῖς θεὸν τὸν κελεύσαντα εἶναι. πρός τε δὴ τούτοις ἐδίδασκόν με ὁποῖα ἐπὶ τῷ τάφῳ δρῶσι. ταῦρον ὅντινα ἐναγίζειν μέλλουσιν, ἀγαγόντες ἐπὶ τὸ μνῆμα ἔδησαν πρὸς τὸν ἑστηκότα ἐπὶ τῷ τάφῳ κίονα· ὁ δὲ ἅτε ἄγριος καὶ ἀήθης δεσμῶν οὐκ ἐθέλει μένειν· θορυβουμένῳ δέ οἱ καὶ σκιρτῶντι ἢν ὁ κίων κινηθῇ, Μεσσηνίοις ἐστὶν αἴσιον, οὐ κινηθέντος δὲ ἀσύμφορα ἐπαγγέλλει τὸ σημεῖον.
4.34.11. μόνοι δὲ τοῦ γένους τοῦ Δρυόπων οἱ Ἀσιναῖοι σεμνύνονται καὶ ἐς ἡμᾶς ἔτι τῷ ὀνόματι, οὐδὲν ὁμοίως καὶ Εὐβοέων οἱ Στύρα ἔχοντες. εἰσὶ γὰρ καὶ οἱ Στυρεῖς Δρύοπες τὸ ἐξ ἀρχῆς, ὅσοι τῆς πρὸς τὸν Ἡρακλέα οὐ μετέσχον μάχης, ἀπωτέρω τῆς πόλεως ἔχοντες τὰς οἰκήσεις· ἀλλὰ οἱ μὲν Στυρεῖς καλεῖσθαι Δρύοπες ὑπερφρονοῦσι, καθάπερ γε καὶ οἱ Δελφοὶ πεφεύγασιν ὀνομάζεσθαι Φωκεῖς, Ἀσιναῖοι δὲ Δρύοπές τε τὰ μάλιστα χαίρουσι καλούμενοι καὶ τῶν ἱερῶν τὰ ἁγιώτατά εἰσι δῆλοι κατὰ μνήμην πεποιημένοι τῶν ποτὲ ἐν Παρνασσῷ σφισιν ἱδρυμένων. τοῦτο μὲν γὰρ Ἀπόλλωνός ἐστιν αὐτοῖς ναός, τοῦτο δὲ Δρύοπος ἱερὸν καὶ ἄγαλμα ἀρχαῖον· ἄγουσι καὶ παρὰ ἔτος αὐτῷ τελετήν, παῖδα τὸν Δρύοπα Ἀπόλλωνος εἶναι λέγοντες.
5.13.1. ἔστι δὲ ἐντὸς τῆς Ἄλτεως καὶ Πέλοπι ἀποτετμημένον τέμενος· ἡρώων δὲ τῶν ἐν Ὀλυμπίᾳ τοσοῦτον προτετιμημένος ἐστὶν ὁ Πέλοψ ὑπὸ Ἠλείων ὅσον Ζεὺς θεῶν τῶν ἄλλων. ἔστιν οὖν τοῦ ναοῦ τοῦ Διὸς κατὰ δεξιὰν τῆς ἐσόδου πρὸς ἄνεμον Βορέαν τὸ Πελόπιον, ἀφεστηκὸς μὲν τοῦ ναοῦ τοσοῦτον ὡς μεταξὺ καὶ ἀνδριάντας καὶ ἀναθήματα ἄλλα ἀνακεῖσθαι, παρήκει δὲ ὡς ἐπὶ τὸν ὀπισθόδομον ἀπὸ μέσου μάλιστα ἀρξάμενον τοῦ ναοῦ· καὶ λίθων τε θριγκῷ περιέχεται καὶ δένδρα ἐντὸς πεφυκότα καὶ ἀνδριάντες εἰσὶν ἀνακείμενοι, 5.13.2. ἔσοδος δὲ ἐς αὐτὸ πρὸς δυσμῶν ἐστιν ἡλίου. τοῦτο ἀπονεῖμαι τῷ Πέλοπι Ἡρακλῆς ὁ Ἀμφιτρύωνος λέγεται· τέταρτος γὰρ δὴ ἀπόγονος καὶ οὗτος ἦν Πέλοπος, λέγεται δὲ καὶ ὡς ἔθυσεν ἐς τὸν βόθρον τῷ Πέλοπι. θύουσι δὲ αὐτῷ καὶ νῦν ἔτι οἱ κατὰ ἔτος τὰς ἀρχὰς ἔχοντες· τὸ δὲ ἱερεῖόν ἐστι κριὸς μέλας. ἀπὸ ταύτης οὐ γίνεται τῷ μάντει μοῖρα τῆς θυσίας, τράχηλον δὲ μόνον δίδοσθαι τοῦ κριοῦ καθέστηκε τῷ ὀνομαζομένῳ ξυλεῖ. 5.13.3. ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 5.13.4. λέγεται δὲ καὶ τοιοῦτον· μηκυνομένου τοῦ πρὸς Ἰλίῳ πολέμου τοῖς Ἕλλησιν, προαγορεῦσαι δὲ αὐτοῖς τοὺς μάντεις ὡς αἱρήσουσιν οὐ πρότερον τὴν πόλιν, πρὶν ἂν τὰ Ἡρακλέους τόξα καὶ ὀστοῦν ἐπαγάγωνται Πέλοπος. οὕτω δὴ μεταπέμψασθαι μὲν Φιλοκτήτην φασὶν αὐτοὺς ἐς τὸ στρατόπεδον, ἀχθῆναι δὲ καὶ τῶν ὀστῶν ὠμοπλάτην σφίσιν ἐκ Πίσης τῶν Πέλοπος· ὡς δὲ οἴκαδε ἐκομίζοντο, ἀπόλλυται περὶ Εὔβοιαν καὶ ἡ ναῦς ὑπὸ τοῦ χειμῶνος ἡ τὸ ὀστοῦν φέρουσα τὸ Πέλοπος.
5.16.6. αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. 5.16.7. ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο.
6.6.7. ἐπανήκων δὲ ἐς Ἰταλίαν τότε δὴ ἐμαχέσατο πρὸς τὸν Ἥρω· τὰ δὲ ἐς αὐτὸν εἶχεν οὕτως. Ὀδυσσέα πλανώμενον μετὰ ἅλωσιν τὴν Ἰλίου κατενεχθῆναί φασιν ὑπὸ ἀνέμων ἔς τε ἄλλας τῶν ἐν Ἰταλίᾳ καὶ Σικελίᾳ πόλεων, ἀφικέσθαι δὲ καὶ ἐς Τεμέσαν ὁμοῦ ταῖς ναυσί· μεθυσθέντα οὖν ἐνταῦθα ἕνα τῶν ναυτῶν παρθένον βιάσασθαι καὶ ὑπὸ τῶν ἐπιχωρίων ἀντὶ τούτου καταλευσθῆναι τοῦ ἀδικήματος. 6.6.8. Ὀδυσσέα μὲν δὴ ἐν οὐδενὶ λόγῳ θέμενον αὐτοῦ τὴν ἀπώλειαν ἀποπλέοντα οἴχεσθαι, τοῦ καταλευσθέντος δὲ ἀνθρώπου τὸν δαίμονα οὐδένα ἀνιέναι καιρὸν ἀποκτείνοντά τε ὁμοίως τοὺς ἐν τῇ Τεμέσῃ καὶ ἐπεξερχόμενον ἐπὶ πᾶσαν ἡλικίαν, ἐς ὃ ἡ Πυθία τὸ παράπαν ἐξ Ἰταλίας ὡρμημένους φεύγειν Τεμέσαν μὲν ἐκλιπεῖν οὐκ εἴα, τὸν δὲ Ἥρω σφᾶς ἐκέλευσεν ἱλάσκεσθαι τέμενός τε ἀποτεμομένους οἰκοδομήσασθαι ναόν, διδόναι δὲ κατὰ ἔτος αὐτῷ γυναῖκα τῶν ἐν Τεμέσῃ παρθένων τὴν καλλίστην. 6.6.9. τοῖς μὲν δὴ τὰ ὑπὸ τοῦ θεοῦ προστεταγμένα ὑπουργοῦσι δεῖμα ἀπὸ τοῦ δαίμονος ἐς τἄλλα ἦν οὐδέν· Εὔθυμος δὲ— ἀφίκετο γὰρ ἐς τὴν Τεμέσαν, καί πως τηνικαῦτα τὸ ἔθος ἐποιεῖτο τῷ δαίμονι—πυνθάνεται τὰ παρόντα σφίσι, καὶ ἐσελθεῖν τε ἐπεθύμησεν ἐς τὸν ναὸν καὶ τὴν παρθένον ἐσελθὼν θεάσασθαι. ὡς δὲ εἶδε, τὰ μὲν πρῶτα ἐς οἶκτον, δεύτερα δὲ ἀφίκετο καὶ ἐς ἔρωτα αὐτῆς· καὶ ἡ παῖς τε συνοικήσειν κατώμνυτο αὐτῷ σώσαντι αὐτὴν καὶ ὁ Εὔθυμος ἐνεσκευασμένος ἔμενε τὴν ἔφοδον τοῦ δαίμονος. 6.6.10. ἐνίκα τε δὴ τῇ μάχῃ καὶ —ἐξηλαύνετο γὰρ ἐκ τῆς γῆς—ὁ Ἥρως ἀφανίζεταί τε καταδὺς ἐς θάλασσαν καὶ γάμος τε ἐπιφανὴς Εὐθύμῳ καὶ ἀνθρώποις τοῖς ἐνταῦθα ἐλευθερία τοῦ λοιποῦ σφισιν ἦν ἀπὸ τοῦ δαίμονος. ἤκουσα δὲ καὶ τοιόνδε ἔτι ἐς τὸν Εὔθυμον, ὡς γήρως τε ἐπὶ μακρότατον ἀφίκοιτο καὶ ὡς ἀποθανεῖν ἐκφυγὼν αὖθις ἕτερόν τινα ἐξ ἀνθρώπων ἄλλον ἀπέλθοι τρόπον· οἰκεῖσθαι δὲ τὴν Τεμέσαν καὶ ἐς ἐμὲ ἀνδρὸς ἤκουσα πλεύσαντος κατὰ ἐμπορίαν. 6.6.11. τόδε μὲν ἤκουσα, γραφῇ δὲ τοιάδε ἐπιτυχὼν οἶδα· ἦν δὲ αὕτη γραφῆς μίμημα ἀρχαίας. νεανίσκος Σύβαρις καὶ Κάλαβρός τε ποταμὸς καὶ Λύκα πηγή, πρὸς δὲ ἡρῷόν τε καὶ Τεμέσα ἦν ἡ πόλις, ἐν δέ σφισι καὶ δαίμων ὅντινα ἐξέβαλεν ὁ Εὔθυμος, χρόαν τε δεινῶς μέλας καὶ τὸ εἶδος ἅπαν ἐς τὰ μάλιστα φοβερός, λύκου δὲ ἀμπίσχετο δέρμα ἐσθῆτα· ἐτίθετο δὲ καὶ ὄνομα Λύκαν τὰ ἐπὶ τῇ γραφῇ γράμματα.
6.11.2. τῶν δὲ βασιλέων τῶν εἰρημένων ἕστηκεν οὐ πόρρω Θεαγένης ὁ Τιμοσθένους Θάσιος· Θάσιοι δὲ οὐ Τιμοσθένους παῖδα εἶναι Θεαγένην φασίν, ἀλλὰ ἱερᾶσθαι μὲν Ἡρακλεῖ τὸν Τιμοσθένην Θασίῳ, τοῦ Θεαγένους δὲ τῇ μητρὶ Ἡρακλέους συγγενέσθαι φάσμα ἐοικὸς Τιμοσθένει. ἔνατόν τε δὴ ἔτος εἶναι τῷ παιδὶ καὶ αὐτὸν ἀπὸ τῶν διδασκάλων φασὶν ἐς τὴν οἰκίαν ἐρχόμενον ἄγαλμα ὅτου δὴ θεῶν ἀνακείμενον ἐν τῇ ἀγορᾷ χαλκοῦν—χαίρειν γὰρ τῷ ἀγάλματι αὐτόν—, ἀνασπάσαι τε δὴ τὸ ἄγαλμα καὶ ἐπὶ τὸν ἕτερον τῶν ὤμων ἀναθέμενον ἐνεγκεῖν παρʼ αὑτόν. 6.11.3. ἐχόντων δὲ ὀργὴν ἐς αὐτὸν ἐπὶ τῷ πεποιημένῳ τῶν πολιτῶν, ἀνήρ τις αὐτῶν δόκιμος καὶ ἡλικίᾳ προήκων ἀποκτεῖναι μὲν σφᾶς τὸν παῖδα οὐκ ἐᾷ, ἐκεῖνον δὲ ἐκέλευσεν ἐκ τῆς οἰκίας αὖθις κομίσαι τὸ ἄγαλμα ἐς τὴν ἀγοράν· ὡς δὲ ἤνεγκε, μέγα αὐτίκα ἦν κλέος τοῦ παιδὸς ἐπὶ ἰσχύι, καὶ τὸ ἔργον ἀνὰ πᾶσαν ἐβεβόητο τὴν Ἑλλάδα. 6.11.4. ὅσα μὲν δὴ ἔργων τῶν Θεαγένους ἐς τὸν ἀγῶνα ἥκει τὸν Ὀλυμπικόν, προεδήλωσεν ὁ λόγος ἤδη μοι τὰ δοκιμώτατα ἐξ αὐτῶν, Εὔθυμόν τε ὡς κατεμαχέσατο τὸν πύκτην καὶ ὡς ὑπὸ Ἠλείων ἐπεβλήθη τῷ Θεαγένει ζημία. τότε μὲν δὴ τοῦ παγκρατίου τὴν νίκην ἀνὴρ ἐκ Μαντινείας Δρομεὺς ὄνομα πρῶτος ὧν ἴσμεν ἀκονιτὶ λέγεται λαβεῖν· τὴν δὲ Ὀλυμπιάδα τὴν ἐπὶ ταύτῃ παγκρατιάζων ὁ Θεαγένης ἐκράτει. 6.11.5. γεγόνασι δὲ αὐτῷ καὶ Πυθοῖ νῖκαι τρεῖς, αὗται μὲν ἐπὶ πυγμῇ, Νεμείων δὲ ἐννέα καὶ Ἰσθμίων δέκα παγκρατίου τε ἀναμὶξ καὶ πυγμῆς. ἐν Φθίᾳ δὲ τῇ Θεσσαλῶν πυγμῆς μὲν ἢ παγκρατίου παρῆκε τὴν σπουδήν, ἐφρόντιζε δὲ ὅπως καὶ ἐπὶ δρόμῳ ἐμφανὴς ἐν Ἕλλησιν εἴη, καὶ τοὺς ἐσελθόντας ἐς τὸν δόλιχον ἐκράτησεν· ἦν δέ οἱ πρὸς Ἀχιλλέα ἐμοὶ δοκεῖν τὸ φιλοτίμημα, ἐν πατρίδι τοῦ ὠκίστου τῶν καλουμένων ἡρώων ἀνελέσθαι δρόμου νίκην. τοὺς δὲ σύμπαντας στεφάνους τετρακοσίους τε ἔσχε καὶ χιλίους. 6.11.6. ὡς δὲ ἀπῆλθεν ἐξ ἀνθρώπων, ἀνὴρ τῶν τις ἀπηχθημένων ζῶντι αὐτῷ παρεγίνετο ἀνὰ πᾶσαν νύκτα ἐπὶ τοῦ Θεαγένους τὴν εἰκόνα καὶ ἐμαστίγου τὸν χαλκὸν ἅτε αὐτῷ Θεαγένει λυμαινόμενος· καὶ τὸν μὲν ὁ ἀνδριὰς ἐμπεσὼν ὕβρεως παύει, τοῦ ἀνθρώπου δὲ τοῦ ἀποθανόντος οἱ παῖδες τῇ εἰκόνι ἐπεξῄεσαν φόνου. καὶ οἱ Θάσιοι καταποντοῦσι τὴν εἰκόνα ἐπακολουθήσαντες γνώμῃ τῇ Δράκοντος, ὃς Ἀθηναίοις θεσμοὺς γράψας φονικοὺς ὑπερώρισε καὶ τὰ ἄψυχα, εἴγε ἐμπεσόν τι ἐξ αὐτῶν ἀποκτείνειεν ἄνθρωπον. 6.11.7. ἀνὰ χρόνον δέ, ὡς τοῖς Θασίοις οὐδένα ἀπεδίδου καρπὸν ἡ γῆ, θεωροὺς ἀποστέλλουσιν ἐς Δελφούς, καὶ αὐτοῖς ἔχρησεν ὁ θεὸς καταδέχεσθαι τοὺς δεδιωγμένους. καὶ οἱ μὲν ἐπὶ τῷ λόγῳ τούτῳ καταδεχθέντες οὐδὲν τῆς ἀκαρπίας παρείχοντο ἴαμα· δεύτερα οὖν ἐπὶ τὴν Πυθίαν ἔρχονται, λέγοντες ὡς καὶ ποιήσασιν αὐτοῖς τὰ χρησθέντα διαμένοι τὸ ἐκ τῶν θεῶν μήνιμα. 6.11.8. ἐνταῦθα ἀπεκρίνατό σφισιν ἡ Πυθία· Θεαγένην δʼ ἄμνηστον ἀφήκατε τὸν μέγαν ὑμέων. ἀπορούντων δὲ αὐτῶν ὁποίᾳ μηχανῇ τοῦ Θεαγένους τὴν εἰκόνα ἀνασώσωνται, φασὶν ἁλιέας ἀναχθέντας ἐς τὸ πέλαγος ἐπὶ ἰχθύων θήραν περισχεῖν τῷ δικτύῳ τὴν εἰκόνα καὶ ἀνενεγκεῖν αὖθις ἐς τὴν γῆν· Θάσιοι δὲ ἀναθέντες, ἔνθα καὶ ἐξ ἀρχῆς ἔκειτο, νομίζουσιν ἅτε θεῷ θύειν. 6.11.9. πολλαχοῦ δὲ καὶ ἑτέρωθι ἔν τε Ἕλλησιν οἶδα καὶ παρὰ βαρβάροις ἀγάλματα ἱδρυμένα Θεαγένους καὶ νοσήματά τε αὐτὸν ἰώμενον καὶ ἔχοντα παρὰ τῶν ἐπιχωρίων τιμάς. ὁ δὲ ἀνδριὰς τοῦ Θεαγένους ἐστὶν ἐν τῇ Ἄλτει, τέχνη τοῦ Αἰγινήτου Γλαυκίου .
6.20.4. λέγεται δὲ καὶ Ἀρκάδων ἐς τὴν Ἠλείαν ἐσβεβληκότων στρατιᾷ καὶ τῶν Ἠλείων σφίσιν ἀντικαθημένων γυναῖκα ἀφικομένην παρὰ τῶν Ἠλείων τοὺς στρατηγούς, νήπιον παῖδα ἔχουσαν ἐπὶ τῷ μαστῷ, λέγειν ὡς τέκοι μὲν αὐτὴ τὸν παῖδα, διδοίη δὲ ἐξ ὀνειράτων συμμαχήσοντα Ἠλείοις. οἱ δὲ ἐν ταῖς ἀρχαῖς—πιστὰ γὰρ τὴν ἄνθρωπον ἡγοῦντο εἰρηκέναι—τιθέασι τὸ παιδίον πρὸ τοῦ στρατεύματος γυμνόν. 6.20.5. ἐπῄεσάν τε δὴ οἱ Ἀρκάδες καὶ τὸ παιδίον ἐνταῦθα ἤδη δράκων ἦν· ταραχθεῖσι δὲ ἐπὶ τῷ θεάματι τοῖς Ἀρκάσι καὶ ἐνδοῦσιν ἐς φυγὴν ἐπέκειντο οἱ Ἠλεῖοι, καὶ νίκην τε ἐπιφανεστάτην ἀνείλοντο καὶ ὄνομα τῷ θεῷ τίθενται Σωσίπολιν. ἔνθα δέ σφισιν ὁ δράκων ἔδοξεν ἐσδῦναι μετὰ τὴν μάχην, τὸ ἱερὸν ἐποίησαν ἐνταῦθα· σὺν δὲ αὐτῷ σέβεσθαι καὶ τὴν Εἰλείθυιαν ἐνόμισαν, ὅτι τὸν παῖδά σφισιν ἡ θεὸς αὕτη προήγαγεν ἐς ἀνθρώπους.
6.26.1. θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε
7.2.8. Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους· 7.2.9. Σαμίων δὲ ἤδη κατεληλυθότων ἐπὶ τὰ οἰκεῖα Πριηνεῦσιν ἤμυνεν ἐπὶ τοὺς Κᾶρας ὁ Ἄνδροκλος, καὶ νικῶντος τοῦ Ἑλληνικοῦ ἔπεσεν ἐν τῇ μάχῃ. Ἐφέσιοι δὲ ἀνελόμενοι τοῦ Ἀνδρόκλου τὸν νεκρὸν ἔθαψαν τῆς σφετέρας ἔνθα δείκνυται καὶ ἐς ἐμὲ ἔτι τὸ μνῆμα κατὰ τὴν ὁδὸν τὴν ἐκ τοῦ ἱεροῦ παρὰ τὸ Ὀλυμπιεῖον καὶ ἐπὶ πύλας τὰς Μαγνήτιδας· ἐπίθημα δὲ τῷ μνήματι ἀνήρ ἐστιν ὡπλισμένος.
7.18.11. ἄγουσι δὲ καὶ Λάφρια ἑορτὴν τῇ Ἀρτέμιδι οἱ Πατρεῖς ἀνὰ πᾶν ἔτος, ἐν ᾗ τρόπος ἐπιχώριος θυσίας ἐστὶν αὐτοῖς. περὶ μὲν τὸν βωμὸν ἐν κύκλῳ ξύλα ἱστᾶσιν ἔτι χλωρὰ καὶ ἐς ἑκκαίδεκα ἕκαστον πήχεις· ἐντὸς δὲ ἐπὶ τοῦ βωμοῦ τὰ αὐότατά σφισι τῶν ξύλων κεῖται. μηχανῶνται δὲ ὑπὸ τὸν καιρὸν τῆς ἑορτῆς καὶ ἄνοδον ἐπὶ τὸν βωμὸν λειοτέραν, ἐπιφέροντες γῆν ἐπὶ τοῦ βωμοῦ τοὺς ἀναβασμούς. 7.18.12. πρῶτα μὲν δὴ πομπὴν μεγαλοπρεπεστάτην τῇ Ἀρτέμιδι πομπεύουσι, καὶ ἡ ἱερωμένη παρθένος ὀχεῖται τελευταία τῆς πομπῆς ἐπὶ ἐλάφων ὑπὸ τὸ ἅρμα ἐζευγμένων· ἐς δὲ τὴν ἐπιοῦσαν τηνικαῦτα ἤδη δρᾶν τὰ ἐς τὴν θυσίαν νομίζουσι, δημοσίᾳ τε ἡ πόλις καὶ οὐχ ἧσσον ἐς τὴν ἑορτὴν οἱ ἰδιῶται φιλοτίμως ἔχουσιν. ἐσβάλλουσι γὰρ ζῶντας ἐς τὸν βωμὸν ὄρνιθάς τε τοὺς ἐδωδίμους καὶ ἱερεῖα ὁμοίως ἅπαντα, ἔτι δὲ ὗς ἀγρίους καὶ ἐλάφους τε καὶ δορκάδας, οἱ δὲ καὶ λύκων καὶ ἄρκτων σκύμνους, οἱ δὲ καὶ τὰ τέλεια τῶν θηρίων· κατατιθέασι δὲ ἐπὶ τὸν βωμὸν καὶ δένδρων καρπὸν τῶν ἡμέρων. 7.18.13. τὸ δὲ ἀπὸ τούτου πῦρ ἐνιᾶσιν ἐς τὰ ξύλα. ἐνταῦθά που καὶ ἄρκτον καὶ ἄλλο τι ἐθεασάμην τῶν ζῴων, τὰ μὲν ὑπὸ τὴν πρώτην ὁρμὴν τοῦ πυρὸς βιαζόμενα ἐς τὸ ἐκτός, τὰ δὲ καὶ ἐκφεύγοντα ὑπὸ ἰσχύος· ταῦτα οἱ ἐμβαλόντες ἐπανάγουσιν αὖθις ἐς τὴν πυράν. τρωθῆναι δὲ οὐδένα ὑπὸ τῶν θηρίων μνημονεύουσιν.
7.20.9. τούτου δὲ τοῦ τεμένους ἐστὶ καὶ ἄλλα τοῖς Πατρεῦσιν ἱερά· πεποίηται δὲ ταῦτα οὐκ ἐν ὑπαίθρῳ, ἀλλὰ ἔσοδος ἐς αὐτὰ διὰ τῶν στοῶν ἐστι. τὸ μὲν δὴ ἄγαλμα τοῦ Ἀσκληπιοῦ, πλὴν ἐσθῆτος, λίθου τὰ ἄλλα· Ἀθηνᾶ δὲ ἐλέφαντος εἴργασται καὶ χρυσοῦ. πρὸ δὲ τῆς Ἀθηνᾶς τοῦ ἱεροῦ Πρευγένους μνῆμά ἐστιν· ἐναγίζουσι δὲ καὶ τῷ Πρευγένει κατὰ ἔτος, ὡσαύτω; δὲ καὶ Πατρεῖ, τὴν ἑορτὴν τῇ Λιμνάτιδι ἄγοντες. τοῦ θεάτρου δὲ οὐ πόρρω Νεμέσεως ναὸς καὶ ἕτερός ἐστιν Ἀφροδίτης· μεγέθει μεγάλα λίθου λευκοῦ τὰ ἀγάλματα.
7.21.6. τοῦ θεάτρου δὲ ἐγγὺς πεποίηται Πατρεῦσι γυναικὸς ἐπιχωρίας τέμενος. Διονύσου δέ ἐστιν ἐνταῦθα ἀγάλματα, ἴσοι τε τοῖς ἀρχαίοις πολίσμασι καὶ ὁμώνυμοι· Μεσατεὺς γὰρ καὶ Ἀνθεύς τε καὶ Ἀροεύς ἐστιν αὐτοῖς τὰ ὀνόματα. ταῦτα τὰ ἀγάλματα ἐν τῇ Διονύσου τῇ ἑορτῇ κομίζουσιν ἐς τὸ ἱερὸν τοῦ Αἰσυμνήτου· τὸ δὲ ἱερὸν τοῦτο ἐς τὰ ἐπὶ θαλάσσῃ τῆς πόλεως ἐρχομένοις ἔστιν ἐκ τῆς ἀγορᾶς ἐν δεξιᾷ τῆς ὁδοῦ. 7.21.7. ἀπὸ δὲ τοῦ Αἰσυμνήτου κατωτέρω ἰόντι ἄλλο ἱερὸν καὶ ἄγαλμα λίθου· καλεῖται μὲν Σωτηρίας, ἱδρύσασθαι δὲ αὐτὸ ἐξ ἀρχῆς ἀποφυγόντα φασὶ τὴν μανίαν Εὐρύπυλον. πρὸς δὲ τῷ λιμένι Ποσειδῶνός τε ναὸς καὶ ἄγαλμά ἐστιν ὀρθὸν λίθου. Ποσειδῶνι δὲ παρὲξ ἢ ὁπόσα ὀνόματα ποιηταῖς πεποιημένα ἐστὶν ἐς ἐπῶν κόσμον καὶ ἰδίᾳ σφίσιν ἐπιχώρια ὄντα ἕκαστοι τίθενται, τοσαίδε ἐς ἅπαντας γεγόνασιν ἐπικλήσεις αὐτῷ, Πελαγαῖος καὶ Ἀσφάλιός τε καὶ Ἵππιος.
8.4.8. μετὰ δὲ Αἴπυτον ἔσχεν Ἄλεος τὴν ἀρχήν· Ἀγαμήδης μὲν γὰρ καὶ Γόρτυς οἱ Στυμφήλου τέταρτον γένος ἦσαν ἀπὸ Ἀρκάδος, Ἄλεος δὲ τρίτον ὁ Ἀφείδαντος. Ἄλεος δὲ τῇ τε Ἀθηνᾷ τῇ Ἀλέᾳ τὸ ἱερὸν ᾠκοδόμησεν ἐν Τεγέᾳ τὸ ἀρχαῖον καὶ αὐτῷ κατεσκεύαστο αὐτόθι ἡ βασιλεία· Γόρτυς δὲ ὁ Στυμφήλου πόλιν Γόρτυνα ᾤκισεν ἐπὶ ποταμῷ· καλεῖται δὲ Γορτύνιος καὶ ὁ ποταμός. Ἀλέῳ δὲ ἄρσενες μὲν παῖδες Λυκοῦργός τε καὶ Ἀμφιδάμας καὶ Κηφεύς, θυγάτηρ δὲ ἐγένετο Αὔγη.
9.1.1. Ἀθηναίοις δὲ ἡ Βοιωτία καὶ κατὰ ἄλλα τῆς Ἀττικῆς ἐστιν ὅμορος, πρὸς δὲ Ἐλευθερῶν οἱ Πλαταιεῖς. Βοιωτοὶ δὲ τὸ μὲν πᾶν ἔθνος ἀπὸ Βοιωτοῦ τὸ ὄνομα ἔσχηκεν, ὃν Ἰτώνου παῖδα καὶ νύμφης δὴ Μελανίππης, Ἴτωνον δὲ Ἀμφικτύονος εἶναι λέγουσι· καλοῦνται δὲ κατὰ πόλεις ἀπό τε ἀνδρῶν καὶ τὰ πλείω γυναικῶν. οἱ δὲ Πλαταιεῖς τὸ ἐξ ἀρχῆς ἐμοὶ δοκεῖν εἰσιν αὐτόχθονες· ὄνομα δέ σφισιν ἀπὸ Πλαταίας, ἣν θυγατέρα εἶναι Ἀσωποῦ τοῦ ποταμοῦ νομίζουσιν.
9.12.3. φασὶ δὲ οἱ Θηβαῖοι, καθότι τῆς ἀκροπόλεως ἀγορά σφισιν ἐφʼ ἡμῶν πεποίηται, Κάδμου τὸ ἀρχαῖον οἰκίαν εἶναι· θαλάμων δὲ ἀποφαίνουσι τοῦ μὲν Ἁρμονίας ἐρείπια καὶ ὃν Σεμέλης φασὶν εἶναι, τοῦτον δὲ καὶ ἐς ἡμᾶς ἔτι ἄβατον φυλάσσουσιν ἀνθρώποις. Ἑλλήνων δὲ τοῖς ἀποδεχομένοις ᾆσαι Μούσας ἐς τὸν Ἁρμονίας γάμον τὸ χωρίον ἐστὶν ἐπὶ τῆς ἀγορᾶς, ἔνθα δή φασι τὰς θεὰς ᾆσαι. 9.12.4. λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .
9.34.1. πρὶν δὲ ἐς Κορώνειαν ἐξ Ἀλαλκομενῶν ἀφικέσθαι, τῆς Ἰτωνίας Ἀθηνᾶς ἐστι τὸ ἱερόν· καλεῖται δὲ ἀπὸ Ἰτωνίου τοῦ Ἀμφικτύονος, καὶ ἐς τὸν κοινὸν συνίασιν ἐνταῦθα οἱ Βοιωτοὶ σύλλογον. ἐν δὲ τῷ ναῷ χαλκοῦ πεποιημένα Ἀθηνᾶς Ἰτωνίας καὶ Διός ἐστιν ἀγάλματα· τέχνη δὲ Ἀγορακρίτου, μαθητοῦ τε καὶ ἐρωμένου Φειδίου. ἀνέθεσαν δὲ καὶ Χαρίτων ἀγάλματα ἐπʼ ἐμοῦ. 9.34.2. λέγεται δὲ καὶ τοιόνδε, Ἰοδάμαν ἱερωμένην τῇ θεῷ νύκτωρ ἐς τὸ τέμενος ἐσελθεῖν καὶ αὐτῇ τὴν Ἀθηνᾶν φανῆναι, τῷ χιτῶνι δὲ τῆς θεοῦ τὴν Μεδούσης ἐπεῖναι τῆς Γοργόνος κεφαλήν· Ἰοδάμαν δέ, ὡς εἶδε, γενέσθαι λίθον. καὶ διὰ τοῦτο ἐπιτιθεῖσα γυνὴ πῦρ ἀνὰ πᾶσαν ἡμέραν ἐπὶ τῆς Ἰοδάμας τὸν βωμὸν ἐς τρὶς ἐπιλέγει τῇ Βοιωτῶν φωνῇ Ἰοδάμαν ζῆν καὶ αἰτεῖν πῦρ.
10.4.3. τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν.
10.4.10. ἔστι δὲ τῆς Δαυλίας χώρα καλουμένη Τρωνίς· ἐνταῦθα ἡρῷον ἥρω Ἀρχηγέτου πεποίηται· τὸν δὲ ἥρω τοῦτον Ξάνθιππον οὐκ ἀφανῆ τὰ ἐς πόλεμον, οἱ δὲ Φῶκον εἶναι τὸν Ὀρνυτίωνος τοῦ Σισύφου φασίν. ἔχει δʼ οὖν ἐπὶ ἡμέρᾳ τε πάσῃ τιμὰς καὶ ἄγοντες ἱερεῖα οἱ Φωκεῖς τὸ μὲν αἷμα διʼ ὀπῆς ἐσχέουσιν ἐς τὸν τάφον, τὰ δὲ κρέα ταύτῃ σφίσιν ἀναλοῦν καθέστηκεν.
10.8.1. καταστήσασθαι δὲ συνέδριον ἐνταῦθα Ἑλλήνων οἱ μὲν Ἀμφικτύονα τὸν Δευκαλίωνος νομίζουσι καὶ ἀπὸ τούτου τοῖς συνελθοῦσιν ἐπίκλησιν Ἀμφικτύονας γενέσθαι, Ἀνδροτίων δὲ ἐν τῇ Ἀτθίδι ἔφη συγγραφῇ ὡς τὸ ἐξ ἀρχῆς ἀφίκοντο ἐς Δελφοὺς παρὰ τῶν προσοικούντων συνεδρεύοντες, καὶ ὀνομασθῆναι μὲν Ἀμφικτίονας τοὺς συνελθόντας, ἐκνικῆσαι δὲ ἀνὰ χρόνον τὸ νῦν σφισιν ὄνομα.
10.8.7. τῶν μὲν δὴ Μασσαλιωτῶν χαλκοῦν τὸ ἀνάθημά ἐστι· χρυσοῦ δὲ ἀσπίδα ὑπὸ Κροίσου τοῦ Λυδοῦ τῇ Ἀθηνᾷ τῇ Προνοίᾳ δοθεῖσαν, ἐλέγετο ὑπὸ τῶν Δελφῶν ὡς Φιλόμηλος αὐτὴν ἐσύλησε. πρὸς δὲ τῷ ἱερῷ τῆς Προνοίας Φυλάκου τέμενός ἐστιν ἥρωος· καὶ ὁ Φύλακος οὗτος ὑπὸ Δελφῶν ἔχει φήμην κατὰ τὴν ἐπιστρατείαν σφίσιν ἀμῦναι τὴν Περσῶν.
10.10.1. τῷ βάθρῳ δὲ τῷ ὑπὸ τὸν ἵππον τὸν δούρειον δὴ ἐπίγραμμα μέν ἐστιν ἀπὸ δεκάτης τοῦ Μαραθωνίου ἔργου τεθῆναι τὰς εἰκόνας· εἰσὶ δὲ Ἀθηνᾶ τε καὶ Ἀπόλλων καὶ ἀνὴρ τῶν στρατηγησάντων Μιλτιάδης· ἐκ δὲ τῶν ἡρώων καλουμένων Ἐρεχθεύς τε καὶ Κέκροψ καὶ Πανδίων, οὗτοι μὲν δὴ καὶ Λεώς τε καὶ Ἀντίοχος ὁ ἐκ Μήδας Ἡρακλεῖ γενόμενος τῆς Φύλαντος, ἔτι δὲ Αἰγεύς τε καὶ παίδων τῶν Θησέως Ἀκάμας, οὗτοι μὲν καὶ φυλαῖς Ἀθήνῃσιν ὀνόματα κατὰ μάντευμα ἔδοσαν τὸ ἐκ Δελφῶν· ὁ δὲ Μελάνθου Κόδρος καὶ Θησεὺς καὶ Νηλεύς ἐστιν, οὗτοι δὲ οὐκέτι τῶν ἐπωνύμων εἰσί.
10.10.3. πλησίον δὲ τοῦ ἵππου καὶ ἄλλα ἀναθήματά ἐστιν Ἀργείων, οἱ ἡγεμόνες τῶν ἐς Θήβας ὁμοῦ Πολυνείκει στρατευσάντων, Ἄδραστός τε ὁ Ταλαοῦ καὶ Τυδεὺς Οἰνέως καὶ οἱ ἀπόγονοι Προίτου καὶ Καπανεὺς Ἱππόνου καὶ Ἐτέοκλος ὁ Ἴφιος, Πολυνείκης τε καὶ ὁ Ἱππομέδων ἀδελφῆς Ἀδράστου παῖς· Ἀμφιαράου δὲ καὶ ἅρμα ἐγγὺς πεποίηται καὶ ἐφεστηκὼς Βάτων ἐπὶ τῷ ἅρματι ἡνίοχός τε τῶν ἵππων καὶ τῷ Ἀμφιαράῳ καὶ ἄλλως προσήκων κατὰ οἰκειότητα· τελευταῖος δὲ Ἀλιθέρσης ἐστὶν αὐτῶν. 10.10.4. οὗτοι μὲν δὴ Ὑπατοδώρου καὶ Ἀριστογείτονός εἰσιν ἔργα, καὶ ἐποίησαν σφᾶς, ὡς αὐτοὶ Ἀργεῖοι λέγουσιν, ἀπὸ τῆς νίκης ἥντινα ἐν Οἰνόῃ τῇ Ἀργείᾳ αὐτοί τε καὶ Ἀθηναίων ἐπίκουροι Λακεδαιμονίους ἐνίκησαν. ἀπὸ δὲ τοῦ αὐτοῦ ἐμοὶ δοκεῖν ἔργου καὶ τοὺς Ἐπιγόνους ὑπὸ Ἑλλήνων καλουμένους ἀνέθεσαν οἱ Ἀργεῖοι· κεῖνται γὰρ δὴ εἰκόνες καὶ τούτων, Σθένελος καὶ Ἀλκμαίων, κατὰ ἡλικίαν ἐμοὶ δοκεῖν πρὸ Ἀμφιλόχου τετιμημένος, ἐπὶ δὲ αὐτοῖς Πρόμαχος καὶ Θέρσανδρος καὶ Αἰγιαλεύς τε καὶ Διομήδης· ἐν μέσῳ δὲ Διομήδους καὶ τοῦ Αἰγιαλέως ἐστὶν Εὐρύαλος. 10.10.5. ἀπαντικρὺ δὲ αὐτῶν ἀνδριάντες τε εἰσὶν ἄλλοι· τούτους δὲ ἀνέθεσαν οἱ Ἀργεῖοι τοῦ οἰκισμοῦ τοῦ Μεσσηνίων Θηβαίοις καὶ Ἐπαμινώνδᾳ μετασχόντες. ἡρώων δέ εἰσιν αἱ εἰκόνες, Δαναὸς μὲν βασιλέων ἰσχύσας τῶν ἐν Ἄργει μέγιστον, Ὑπερμήστρα δὲ ἅτε καθαρὰ χεῖρας μόνη τῶν ἀδελφῶν· παρὰ δὲ αὐτὴν καὶ ὁ Λυγκεὺς καὶ ἅπαν τὸ ἐφεξῆς αὐτῶν γένος τὸ ἐς Ἡρακλέα τε καὶ ἔτι πρότερον καθῆκον ἐς Περσέα.
10.19.4. τὰ δὲ ἐν τοῖς ἀετοῖς, ἔστιν Ἄρτεμις καὶ Λητὼ καὶ Ἀπόλλων καὶ Μοῦσαι δύσις τε Ἡλίου καὶ Διόνυσός τε καὶ αἱ γυναῖκες αἱ Θυιάδες. τὰ μὲν δὴ πρῶτα αὐτῶν Ἀθηναῖος Πραξίας μαθητὴς Καλάμιδός ἐστιν ὁ ἐργασάμενος· χρόνου δὲ ὡς ὁ ναὸς ἐποιεῖτο ἐγγινομένου Πραξίαν μὲν ἔμελλεν ἀπάξειν τὸ χρεών, τὰ δὲ ὑπολειπόμενα τοῦ ἐν τοῖς ἀετοῖς κόσμου ἐποίησεν Ἀνδροσθένης, γένος μὲν καὶ οὗτος Ἀθηναῖος, μαθητὴς δὲ Εὐκάδμου. ὅπλα δὲ ἐπὶ τῶν ἐπιστυλίων χρυσᾶ, Ἀθηναῖοι μὲν τὰς ἀσπίδας ἀπὸ τοῦ ἔργου τοῦ Μαραθῶνι ἀνέθεσαν, Αἰτωλοὶ δὲ τά τε ὄπισθεν καὶ τὰ ἐν ἀριστερᾷ Γαλατῶν δὴ ὅπλα· σχῆμα δὲ αὐτῶν ἐστιν ἐγγυτάτω τῶν Περσικῶν γέρρων.
10.32.7. τὸ δὲ ἄντρον τὸ Κωρύκιον μεγέθει τε ὑπερβάλλει τὰ εἰρημένα καὶ ἔστιν ἐπὶ πλεῖστον ὁδεῦσαι διʼ αὐτοῦ καὶ ἄνευ λαμπτήρων· ὅ τε ὄροφος ἐς αὔταρκες ἀπὸ τοῦ ἐδάφους ἀνέστηκε, καὶ ὕδωρ τὸ μὲν ἀνερχόμενον ἐκ πηγῶν, πλέον δὲ ἔτι ἀπὸ τοῦ ὀρόφου στάζει, ὥστε καὶ δῆλα ἐν τῷ ἐδάφει σταλαγμῶν τὰ ἴχνη διὰ παντός ἐστι τοῦ ἄντρου. ἱερὸν δὲ αὐτὸ οἱ περὶ τὸν Παρνασσὸν Κωρυκίων τε εἶναι Νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. ἀπὸ δὲ τοῦ Κωρυκίου χαλεπὸν ἤδη καὶ ἀνδρὶ εὐζώνῳ πρὸς τὰ ἄκρα ἀφικέσθαι τοῦ Παρνασσοῦ· τὰ δὲ νεφῶν τέ ἐστιν ἀνωτέρω τὰ ἄκρα καὶ αἱ Θυιάδες ἐπὶ τούτοις τῷ Διονύσῳ καὶ τῷ Ἀπόλλωνι μαίνονται.''. None | 1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. 1.4.5. The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried.
1.15.3. At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.' "
1.26.5. There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land." '
1.28.4. On descending, not to the lower city, but to just beneath the Gateway, you see a fountain and near it a sanctuary of Apollo in a cave. It is here that Apollo is believed to have met Creusa, daughter of Erechtheus.... when the Persians had landed in Attica Philippides was sent to carry the tidings to Lacedaemon . On his return he said that the Lacedacmonians had postponed their departure, because it was their custom not to go out to fight before the moon was full. Philippides went on to say that near Mount Parthenius he had been met by Pan, who told him that he was friendly to the Athenians and would come to Marathon to fight for them. This deity, then, has been honored for this announcement.
1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow.
1.34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day.' "
1.43.3. In the city are graves of Megarians. They made one for those who died in the Persian invasion, and what is called the Aesymnium (Shrine of Aesymnus) was also a tomb of heroes. When Agamemnon's son Hyperion, the last king of Megara, was killed by Sandion for his greed and violence, they resolved no longer to be ruled by one king, but to have elected magistrates and to obey one another in turn. Then Aesymnus, who had a reputation second to none among the Megarians, came to the god in Delphi and asked in what way they could be prosperous. The oracle in its reply said that they would fare well if they took counsel with the majority. This utterance they took to refer to the dead, and built a council chamber in this place in order that the grave of their heroes might be within it." '
2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea .
2.11.7. There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar.
2.20.4. The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank.
2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.
2.25.9. Going down seawards, you come to the chambers of the daughters of Proetus. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alcmena, was king of Medea, but in my time nothing was left of it except the foundations.
3.12.7. Near the Hellenium they point out the tomb of Talthybius. The Achaeans of Aegium too say that a tomb which they show on their market-place belongs to Talthybius. It was this Talthybius whose wrath at the murder of the heralds, who were sent to Greece by king Dareius to demand earth and water, left its mark upon the whole state of the Lacedaemonians, but in Athens fell upon individuals, the members of the house of one man, Miltiades the son of Cimon. Miltiades was responsible for the death at the hands of the Athenians of those of the heralds who came to Attica .
3.13.7. Opposite is what is called the Knoll, with a temple of Dionysus of the Knoll, by which is a precinct of the hero who they say guided Dionysus on the way to Sparta . To this hero sacrifices are offered before they are offered to the god by the daughters of Dionysus and the daughters of Leucippus. For the other eleven ladies who are named daughters of Dionysus there is held a footrace; this custom came to Sparta from Delphi .
3.16.3. He replied that they might lodge in any other part of the house they wished, but that they could not have the chamber. For it so happened that his maiden daughter was living in it. By the next day this maiden and all her girlish apparel had disappeared, and in the room were found images of the Dioscuri, a table, and silphium upon it.
3.16.7. The place named Limnaeum (Marshy) is sacred to Artemis Orthia (Upright). The wooden image there they say is that which once Orestes and Iphigenia stole out of the Tauric land, and the Lacedaemonians say that it was brought to their land because there also Orestes was king. I think their story more probable than that of the Athenians. For what could have induced Iphigenia to leave the image behind at Brauron ? Or why did the Athenians, when they were preparing to abandon their land, fail to include this image in what they put on board their ships?
4.1.5. The first rulers then in this country were Polycaon, the son of Lelex, and Messene his wife. It was to her that Caucon, the son of Celaenus, son of Phlyus, brought the rites of the Great Goddesses from Eleusis . Phlyus himself is said by the Athenians to have been the son of Earth, and the hymn of Musaeus to Demeter made for the Lycomidae agrees.' "4.1.6. But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:— By rugged Elaeum above Lycus' wood. Rhianus of Bene in Crete . See note on Paus. 4.6.1 ." '4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:—
4.31.7. By Damophon too is the so-called Laphria at Messene . The cult came to be established among them in the following way: Among the people of Calydon, Artemis, who was worshipped by them above all the gods, had the title Laphria, and the Messenians who received Naupactus from the Athenians, being at that time close neighbors of the Aetolians, adopted her from the people of Calydon. I will describe her appearance in another place. Paus. 7.18.8 The name Laphria spread only to the Messenians and to the Achaeans of Patrae . 4.31.8. But all cities worship Artemis of Ephesus, and individuals hold her in honor above all the gods. The reason, in my view, is the renown of the Amazons, who traditionally dedicated the image, also the extreme antiquity of this sanctuary. Three other points as well have contributed to her renown, the size of the temple, surpassing all buildings among men, the eminence of the city of the Ephesians and the renown of the goddess who dwells there.
4.32.3. There is also the tomb of Aristomenes here. They say that it is not a cenotaph, but when I asked whence and in what manner they recovered the bones of Aristomenes, they said that they sent to Rhodes for them, and that it was the god of Delphi who ordered it. They also instructed me in the nature of the rites carried out at the tomb. The bull which is to be offered to the dead man is brought to the tomb and bound to the pillar which stands upon the grave. Being fierce and unused to bonds he will not stand; and if the pillar is moved by his struggles and bounds, it is a good omen to the Messenians, but if the pillar is not moved the sign portends misfortune.
4.34.11. The men of Asine are the only members of the race of the Dryopes to pride themselves on the name to this day. The case is very different with the Euboeans of Styra . They too are Dryopes in origin, who took no part in the battle with Heracles, as they dwelt at some distance from the city. Yet the people of Styra disdain the name of Dryopes, just as the Delphians have refused to be called Phocians. But the men of Asine take the greatest pleasure in being called Dryopes, and clearly have made the most holy of their sanctuaries in memory of those which they once had, established on Parnassus . For they have both a temple of Apollo and again a temple and ancient statue of Dryops, whose mysteries they celebrate every year, saying that he is the son of Apollo.
5.13.1. Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated. 5.13.2. The entrance is on the west. The sanctuary is said to have been set apart to Pelops by Heracles the son of Amphitryon. Heracles too was a great-grandson of Pelops, and he is also said to have sacrificed to him into the pit. Right down to the present day the magistrates of the year sacrifice to him, and the victim is a black ram. No portion of this sacrifice goes to the sooth-sayer, only the neck of the ram it is usual to give to the “woodman,” as he is called. 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 5.13.4. The following tale too is told. When the war of the Greeks against Troy was prolonged, the soothsayers prophesied to them that they would not take the city until they had fetched the bow and arrows of Heracles and a bone of Pelops. So it is said that they sent for Philoctetes to the camp, and from Pisa was brought to them a bone of Pelops—a shoulder-blade. As they were returning home, the ship carrying the bone of Pelops was wrecked off Euboea in the storm.
5.16.6. The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. 5.16.7. She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each.
6.6.7. On his return to Italy Euthymus fought against the Hero, the story about whom is as follows. Odysseus, so they say, in his wanderings after the capture of Troy was carried down by gales to various cities of Italy and Sicily, and among them he came with his ships to Temesa. Here one of his sailors got drunk and violated a maiden, for which offence he was stoned to death by the natives. 6.6.8. Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa. 6.6.9. So they performed the commands of the god and suffered no more terrors from the ghost. But Euthymus happened to come to Temesa just at the time when the ghost was being propitiated in the usual way; learning what was going on he had a strong desire to enter the temple, and not only to enter it but also to look at the maiden. When he saw her he first felt pity and afterwards love for her. The girl swore to marry him if he saved her, and so Euthymus with his armour on awaited the onslaught of the ghost. 6.6.10. He won the fight, and the Hero was driven out of the land and disappeared, sinking into the depth of the sea. Euthymus had a distinguished wedding, and the inhabitants were freed from the ghost for ever. I heard another story also about Euthymus, how that he reached extreme old age, and escaping again from death departed from among men in another way. Temesa is still inhabited, as I heard from a man who sailed there as a merchant.' "6.6.11. This I heard, and I also saw by chance a picture dealing with the subject. It was a copy of an ancient picture. There were a stripling, Sybaris, a river, Calabrus, and a spring, Lyca. Besides, there were a hero-shrine and the city of Temesa, and in the midst was the ghost that Euthymus cast out. Horribly black in color, and exceedingly dreadful in all his appearance, he had a wolf's skin thrown round him as a garment. The letters on the picture gave his name as Lycas. " '
6.11.2. Not far from the kings mentioned stands a Thasian, Theagenes the son of Timosthenes. The Thasians say that Timosthenes was not the father of Theagenes, but a priest of the Thasian Heracles, a phantom of whom in the likeness of Timosthenes had intercourse with the mother of Theagenes. In his ninth year, they say, as he was going home from school, he was attracted by a bronze image of some god or other in the marketplace; so he caught up the image, placed it on one of his shoulders and carried it home. 6.11.3. The citizens were enraged at what he had done, but one of them, a respected man of advanced years, bade them not to kill the lad, and ordered him to carry the image from his home back again to the market-place. This he did, and at once became famous for his strength, his feat being noised abroad through-out Greece . 6.11.4. The achievements of Theagenes at the Olympian games have already—the most famous of them—been described Paus. 6.6.5 in my story, how he beat Euthymus the boxer, and how he was fined by the Eleans. On this occasion the pancratium, it is said, was for the first time on record won without a contest, the victor being Dromeus of Mantineia . At the Festival following this, Theagenes was the winner in the pancratium. 6.11.5. He also won three victories at Pytho . These were for boxing, while nine prizes at Nemea and ten at the Isthmus were won in some cases for the pancratium and in others for boxing. At Phthia in Thessaly he gave up training for boxing and the pancratium. He devoted himself to winning fame among the Greeks for his running also, and beat those who entered for the long race. His ambition was, I think, to rival Achilles by winning a prize for running in the fatherland of the swiftest of those who are called heroes. The total number of crowns that he won was one thousand four hundred. 6.11.6. When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7. But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi, and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8. Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9. There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina .
6.20.4. The story is that when the Arcadians had invaded the land of Elis, and the Eleans were set in array against them, a woman came to the Elean generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleans. The Elean officers believed that the woman was to be trusted, and placed the child before the army naked. 6.20.5. When the Arcadians came on, the child turned at once into a snake. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleans, who won a very famous victory, and so call the god Sosipolis. On the spot where after the battle the snake seemed to them to go into the ground they made the sanctuary. With him the Eleans resolved to worship Eileithyia also, because this goddess to help them brought her son forth unto men.
6.26.1. Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
7.2.8. The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands. 7.2.9. But after that the Samians had returned to their own land, Androclus helped the people of Priene against the Carians. The Greek army was victorious, but Androclus was killed in the battle. The Ephesians carried off his body and buried it in their own land, at the spot where his tomb is pointed out at the present day, on the road leading from the sanctuary past the Olympieum to the Magnesian gate. On the tomb is a statue of an armed man.
7.18.11. Every year too the people of Patrae celebrate the festival Laphria in honor of their Artemis, and at it they employ a method of sacrifice peculiar to the place. Round the altar in a circle they set up logs of wood still green, each of them sixteen cubits long. On the altar within the circle is placed the driest of their wood. Just before the time of the festival they construct a smooth ascent to the altar, piling earth upon the altar steps. 7.18.12. The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees. 7.18.13. Next they set fire to the wood. At this point I have seen some of the beasts, including a bear, forcing their way outside at the first rush of the flames, some of them actually escaping by their strength. But those who threw them in drag them back again to the pyre. It is not remembered that anybody has ever been wounded by the beasts.
7.20.9. Near this precinct the people of Patrae have other sanctuaries. These are not in the open, but there is an entrance to them through the porticoes. The image of Asclepius, save for the drapery, is of stone; Athena is made of ivory and gold. Before the sanctuary of Athena is the tomb of Preugenes. Every year they sacrifice to Preugenes as to a hero, and likewise to Patreus also, when the festival of our Lady is being held. Not far from the theater is a temple of Nemesis, and another of Aphrodite. The images are colossal and of white marble.
7.21.6. Near to the theater there is a precinct sacred to a native lady. Here are images of Dionysus, equal in number to the ancient cities, and named after them Mesateus, Antheus and Aroeus. These images at the festival of Dionysus they bring into the sanctuary of the Dictator. This sanctuary is on the right of the road from the market-place to the sea-quarter of the city. 7.21.7. As you go lower down from the Dictator there is another sanctuary with an image of stone. It is called the sanctuary of Recovery, and the story is that it was originally founded by Eurypylus on being cured of his madness. At the harbor is a temple of Poseidon with a standing image of stone. Besides the names given by poets to Poseidon to adorn their verses, and in addition to his local names, all men give him the following surnames—Marine, Giver of Safety, God of Horses.
8.4.8. After Aepytus Aleus came to the throne. For Agamedes and Gortys, the sons of Stymphalus, were three generations removed from Arcas, and Aleus, the son of Apheidas, two generations. Aleus built the old sanctuary in Tegea of Athena Alea, and made Tegea the capital of his kingdom. Gortys the son of Stymphalus founded the city Gortys on a river which is also called after him. The sons of Aleus were Lycurgus, Amphidamas and Cepheus; he also had a daughter Auge.
9.1.1. Boeotia borders on Attica at several places, one of which is where Plataea touches Eleutherae. The Boeotians as a race got their name from Boeotus, who, legend says, was the son of Itonus and the nymph Melanippe, and Itonus was the son of Amphictyon. The cities are called in some cases after men, but in most after women. The Plataeans were originally, in my opinion, sprung from the soil; their name comes from Plataea, whom they consider to be a daughter of the river Asopus.' "
9.12.3. The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang." '9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles.
9.34.1. Before reaching Coroneia from Alalcomenae we come to the sanctuary of Itonian Athena. It is named after Itonius the son of Amphictyon, and here the Boeotians gather for their general assembly. In the temple are bronze images of Itonian Athena and Zeus; the artist was Agoracritus, pupil and loved one of Pheidias. In my time they dedicated too images of the Graces. 9.34.2. The following tale, too, is told. Iodama, who served the goddess as priestess, entered the precinct by night, where there appeared to her Athena, upon whose tunic was worked the head of Medusa the Gorgon. When Iodama saw it, she was turned to stone. For this reason a woman puts fire every day on the altar of Iodama, and as she does this she thrice repeats in the Boeotian dialect that Iodama is living and asking for fire.
10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.
10.4.10. In the territory of Daulis is a place called Tronis. Here has been built a shrine of the Founder hero. This founder is said by some to have been Xanthippus, a distinguished soldier; others say that he was Phocus, son of Ornytion, son of Sisyphus. At any rate, he is worshipped every day, and the Phocians bring victims and pour the blood into the grave through a hole, but the flesh they are wont to consume on the spot.
10.8.1. Some are of opinion that the assembly of the Greeks that meets at Delphi was established by Amphictyon, the son of Deucalion, and that the delegates were styled Amphictyons after him. But Androtion, in his history of Attica, says that originally the councillors came to Delphi from the neighboring states, that the deputies were styled Amphictions (neighbors), but that as time went on their modern name prevailed.
10.8.7. The votive offering of the Massiliots is of bronze. The gold shield given to Athena Forethought by Croesus the Lydian was said by the Delphians to have been stolen by Philomelus. Near the sanctuary of Forethought is a precinct of the hero Phylacus. This Phylacus is reported by the Delphians to have defended them at the time of the Persian invasion.
10.10.1. On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens . Codrus however, the son of Melanthus, Theseus, and Neleus, these are not givers of names to tribes.
10.10.3. Near the horse are also other votive offerings of the Argives, likenesses of the captains of those who with Polyneices made war on Thebes : Adrastus, the son of Talaus, Tydeus, son of Oeneus, the descendants of Proetus, namely, Capaneus, son of Hipponous, and Eteoclus, son of Iphis, Polyneices, and Hippomedon, son of the sister of Adrastus. Near is represented the chariot of Amphiaraus, and in it stands Baton, a relative of Amphiaraus who served as his charioteer. The last of them is Alitherses. 10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus. 10.10.5. Opposite them are other statues, dedicated by the Argives who helped the Thebans under Epaminondas to found Messene . The statues are of heroes: Danaus, the most powerful king of Argos, and Hypermnestra, for she alone of her sisters kept her hands undefiled. By her side is Lynceus also, and the whole family of them to Heracles, and further back still to Perseus.
10.19.4. The carvings in the pediments are: Artemis, Leto, Apollo, Muses, a setting Sun, and Dionysus together with the Thyiad women. The first of them are the work of Praxias, an Athenian and a pupil of Calamis, but the temple took some time to build, during which Praxias died. So the rest of the ornament in the pediments was carved by Androsthenes, like Praxias an Athenian by birth, but a pupil of Eucadmus. There are arms of gold on the architraves; the Athenians dedicated the shields from spoils taken at the battle of Marathon, and the Aetolians the arms, supposed to be Gallic, behind and on the left. Their shape is very like that of Persian wicker shields.' "
10.32.7. But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo."'. None |
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72. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Leucippe, fictional heroine, • hero • rape, heroine threatened with
Found in books: Bowersock (1997) 106, 107; Lipka (2021) 213; Pinheiro et al (2012a) 112
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73. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • hero cults • heroes
Found in books: Goldhill (2022) 56; Waldner et al (2016) 79
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74. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Hero of Alexandria, On automata • hero
Found in books: Borg (2008) 107; Mheallaigh (2014) 265
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75. Diogenes Laertius, Lives of The Philosophers, 8.23 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • heroes • heroes, in Pythagoreanism
Found in books: Huffman (2019) 54, 55, 56, 63; Wolfsdorf (2020) 10
| 8.23. And he further bade them to honour gods before demi-gods, heroes before men, and first among men their parents; and so to behave one to another as not to make friends into enemies, but to turn enemies into friends. To deem nothing their own. To support the law, to wage war on lawlessness. Never to kill or injure trees that are not wild, nor even any animal that does not injure man. That it is seemly and advisable neither to give way to unbridled laughter nor to wear sullen looks. To avoid excess of flesh, on a journey to let exertion and slackening alternate, to train the memory, in wrath to restrain hand and tongue,''. None |
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76. Porphyry, Life of Pythagoras, 38, 41 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • heroes • heroes, in Pythagoreanism
Found in books: Huffman (2019) 54, 56; Wolfsdorf (2020) 10
| 38. He ordained that his disciples should speak well and think reverently of the Gods, muses and heroes, and likewise of parents and benefactors; that they should obey the laws; that they should not relegate the worship of the Gods to a secondary position, performing it eagerly, even at home; that to the celestial divinities they should sacrifice uncommon offerings; and ordinary ones to the inferior deities. (The world he Divided into) opposite powers; the "one" was a better monad, light, right, equal, stable and straight; while the "other" was an inferior duad, darkness, left, unequal, unstable and movable. 41. Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass. |
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77. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Musaeus, Hero and Leander • allegory, in interpretation of Hero and Leander • epyllion, and the tragic in Hero and Leander
Found in books: Goldhill (2020) 62, 64; Verhelst and Scheijnens (2022) 142
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78. Demosthenes, Orations, 3.4, 19.272, 21.52, 60.34
Tagged with subjects: • Artemisium,battle of,oaths invoking heroes, of • Echetlaeus, hero of Athens • Heroes and heroines • Heroes and heroines, of Athens • Marathon, hero of Athens • Theseus, hero of Athens • eponymous heroes • healing gods and heroes • hero • hero cults • plants as oath witnesses, Plataea,oath invoking heroes of
Found in books: Henderson (2020) 26; Humphreys (2018) 738; Mikalson (2003) 32, 33; Mikalson (2016) 163, 195, 272; Parker (2005) 413; Sommerstein and Torrance (2014) 125; Wolfsdorf (2020) 551, 552
| 3.4. I must first refresh your memory with a little history. You remember, men of Athens, when news came three or four years ago that Philip was in Thrace besieging the fortress of Heraeum. Well, it was the month of Maemacterion, and there was a long and excited debate in the Assembly, and you finally decided to launch a fleet of forty vessels manned by citizens under the age of forty-five, and to raise forty talents by a special tax.
19.272. Does anyone say that this inscription has been set up just anywhere? No; although the whole of our citadel is a holy place, and although its area is so large, the inscription stands at the right hand beside the great brazen Athene which was dedicated by the state as a memorial of victory in the Persian war, at the expense of the Greeks. In those days, therefore, justice was so venerable, and the punishment of these crimes so meritorious, that the retribution of such offenders was honored with the same position as Pallas Athene’s own prize of victory. Today we have instead—mockery, impunity, dishonor, unless you restrain the licence of these men.
21.52. Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts.
60.34. With excellent reason one might declare them to be now seated beside the gods below, possessing the same rank as the brave men who have preceded them in the islands of the blest. For though no man has been there to see or brought back this report concerning them, yet those whom the living have assumed to be worthy of honors in the world above, these we believe, basing our surmise on their fame, receive the same honors also in the world beyond. A similar sentiment is found in Hyp. 43 . ''. None |
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79. Epigraphy, Ig Ii2, 839, 1011, 1029-1030, 1146, 1165, 1245, 1259, 1302, 1361, 1368, 1443, 1496, 1672, 2492, 2497, 2499, 2501, 2857, 4973-4974
Tagged with subjects: • Alkimachos (hero) • Angelos (eponymous hero of Angele) • Antiochos (tribal hero) • Besa, Hero Archegetes • Blood, poured on the hero's tomb • Dyaleis (phratry), Echelos and Heroines, orgeones of • Eponymous heroes (tribal) • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hero Doctor, orgeones of • Hero-Doctor • Heroes in the field • Heroines at Pylom • Heros Iatros • Hyttenios (hero) • Koroneia, Koroneians, heroines of • Rhamnous, Hero Archegetes • Roman "hero-cults", sacrifices and rituals • Sophokles, worshipped as hero • Thorikos, Hyperpedios (hero) • anonymous, heroes or heroïnes • athletes, worshipped as heroes • banqueting hero-relief • cult, hero-cults • dedications, to Heros Iatros • dedications, to Heros Strategos • dedications, to eponymous heroes • eponymous heroes • hero • heroes • heroes and heroised dead, • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heros, Delos • mortal side of hero • private sacrifices, to heroes • salt, Hero at the salt-pan • tomb, of hero
Found in books: Eidinow and Kindt (2015) 384; Ekroth (2013) 21, 36, 37, 77, 144, 145, 150, 300; Gabrielsen and Paganini (2021) 115; Humphreys (2018) 399, 402, 602, 628, 704, 752, 753, 950, 1070; Lupu(2005) 40; Mikalson (2016) 23, 206, 220, 221, 262; Papazarkadas (2011) 3, 22, 50, 62, 108, 139, 176, 188, 192, 195, 198, 291, 306
| 839. To the Hero Doctor Eukles son of Eunomos of Kephale dedicated (anethēken). (5) Gods In the archonship of Thrasyphon (220/19), in the sixth prytany, of PandionisVI, for which . . . of PaianiaV was secretary. Decrees of the People . . . . of Maimakterion, (10) the sixteenth of the prytany. Principal Assembly in the theatre. of the presiding committee Kleomachos son of La- of - was putting to the vote, and his fellow presiding committee members. The Council decided. (15) Empedion son of Eumelos of Euonymon proposed: concerning the matters about which the priest of the Hero Doctor has made an approach (prosodon) . . . from the models (tupōn) stored (anakeimenōn) in the sanctuary, and the silver coin (arguriou), there should be fashioned (kataskeuasthēi), as a dedication (20) to the god, a wine-pourer (oinochoē), as beautiful as possible?, for good fortune, the Council shall decide, that the presiding committee allotted for the forthcoming Assembly shall put these matters on the agenda, and submit the opinion of the Council to the (25) People that it seems good to the Council, that the People should choose two men from the Areopagites, and three from their own number, who with the priest and the general in charge of equipment (epi tēn paraskeuēn) and the director of works (architektonos) (30) in charge of sanctuaries, having melted down (kathelontes) the models and anything else that there is in silver (arguroun) or gold (chrusoun), and having weighed (stēsantes) the stored silver coin (argurion), will fashion for the god a dedication, as beautiful as they can, and will dedicate it, (35) having inscribed on it, “The Council in the archonship of Thrasyphon, from the dedications, to the Hero Doctor”; and those chosen shall write up (anagrapsatōsan) the names of those who have dedicated in the sanctuary, and the weight, on a stone (40) stele and stand it in the sanctuary; and they shall deposit an account of what they disburse; and they shall choose a public slave (dēmosion) to make a record (antigrapsomenon), so that, these things having taken place, the affairs of the gods shall be handled well and piously by the Council and the (45) People; and to sacrifice to the god a propitiatory sacrifice (arestērion) for fifteen drachmas. For the fashioning of the wine-pourer for the Hero Doctor were elected from all Athenians, Glauketes (50) of Kephisia, Sogenes of Ikarion, Konon of Alopeke; from the Areopagites, Theognis of Kydathenaion, Chares of Aphidna; as the public slave Demetrios was elected. In the sanctuary of the Hero Doctor, the items melted down (55) for the dedication: silver (argura): tetradrachm which Kallistratos dedicated; model which Lamidion dedicated; model which Zoilos dedicated on behalf of his child (paidiou); model which Kallistion dedicated; model which Lamidion dedicated; model which (60) Asphalion dedicated; model which Nikokles dedicated; model which Kallistion dedicated; model which Philistis dedicated; model and little shield which Euthion dedicated; model which Zoilos dedicated; two thighs or thigh-bones (mērous) which Xenokles dedicated; model which (65) Eukleia dedicated; model which Olympis dedicated; model which Kallistion dedicated; eyes which Kteson dedicated; model which Kallistion dedicated; six drachmas; uninscribed tetradrachm; model which Kallistion dedicated; thighs or thigh-bones (mērous) which (70) Spinther dedicated; model which Patrokl- dedicated; eyes which Lamidion dedicated; eyes which Philostrate dedicated; end-point (akrostolion) which Theodotos dedicated; model which Sophon dedicated; breast (stēthos) which Pyron dedicated; model which Mosch- dedicated (75) on behalf of Kallistrate and Kallippos; model which Kallistion dedicated; model which Kallistion dedicated; model which Kallistion dedicated; model which Kallistion dedicated; hand which Nikostrate dedicated; two little models (tupia) which Eukles dedicated. (80) Drachmas of silver: 18. Weight of models: 116 dr. Dish (phialē) weight: 100 dr. Total: 234 dr. From this a propitiatory sacrifice according to the decree: 15 dr. Reduction on melting together of the little models and the dish: 12 dr.; and for inscribing the stele (85) 8 dr. 3 ob.; making-cost (ergastra) of the wine-pourer: 12 dr. The wine-pourer weighs 183 dr. 3 ob. Total: 232 dr.10 Remainder: 2 dr. Having fashioned this into a model we shall dedicate it. text from Attic Inscriptions Online, IG II2
839 - On the dedications to the Hero Doctor '
1361. . . . those who are inscribed on the stele or their descendants. If any of the orgeones who share in the sanctuary sacrifices to the goddess, they shall sacrifice without charge; but if a non-member (idiōtēs) sacrifices to the goddess, they shall give to the priestess for a young animal (galathēnou) 1½ obols (5) and the skin and the whole right thigh, for a full-grown animal 3 obols and the skin and thigh in the same way, for a bovine 1 drachma and the skin. They shall give the priestly dues for females (scil. animals) to the priestess, for males to the priest. No one is to make offerings in the sanctuary beside the altar (parabōmia), or be fined 50 drachmas. In order that the house and the sanctuary may be repaired, the rent for the house and the water, whatever they are leased out for, (10) shall be spent on the repair of the sanctuary and the house, and on nothing else, until the sanctuary and house are repaired, unless the orgeones make a different decision . . . to the sanctuary; but water shall be left for the use of the lessee. If anyone proposes or puts to the vote anything contrary to this law, let the proposer and the one who puts it to the vote owe 50 drachmas to the goddess and be excluded from the common activities; (15) and the managers (epimelētas) shall inscribe him on the stele as owing this money to the goddess. The managers and the religious officials (hieropoious) shall convene an assembly (agoran) and meeting (xullogon) in the sanctuary about the affairs of the society on the second of each month. Each of the orgeones who share in the sanctuary shall give to the sacred officials two drachmas for the sacrifice in Thargelion before the sixteenth. Anyone who is present in Athens (20) and in good health and does not contribute shall owe 2 drachmas sacred to the goddess. In order that there may be as many orgeones of the sanctuary as possible, let anyone who wishes pay - drachmas and share in the sanctuary and be inscribed on the stele. The orgeones shall check (dokimazein) those who are being inscribed on the stele and hand over the names of those who have been checked to the secretary in Thargelion10 . . . text from Attic Inscriptions Online, IG II2
1361 - Decree of the orgeones of Bendis (ca. 330-324/3 BC)
2492. On the following terms the Aixoneans have leased the Phelleïs to Autokles son of Auteas and to Auteas son of Autokles for forty years, for one hundred and fifty-two drachmas each year, on condition that they undertake (5) plantings and use it in whatever other way they wish. They shall pay the rent in the month of Hekatombaion, and if they do not pay it, the Aixoneans shall have right of seizure (enechurasian) both of the crops from the property (chōriou) and of all the other property of the one who does not pay. (10) The Aixoneans shall not be permitted to sell or lease it to anyone else, until the forty years have expired. If enemy troops prevent access or destroy anything, the Aixoneans shall have half of what is produced on the property. When the forty years (15)have expired, the lessees shall hand over half of the land uncultivated (cherron), and such trees as there are on the property. The Aixoneans shall send in a vinedresser (ampelourgon) for the last five years. The term of the lease begins with the archonship of Euboulos (345/4) for the cereals (Dēmētriou karpou), and with the successor of Euboulos (20) for the woody products (xulinou); and having inscribed the lease on stone stelai, the treasurers in the demarchy of Demosthenes shall stand one in the sanctuary of Hebe, inside, and the other in the hall (leschei), and boundary markers on the property no less than three feet high, two on each side; and if any (25)property-based tax (eisphora) is levied on the property for the city, the Aixoneans shall pay it, and if the lessees pay it, it shall be counted towards their rent. No one shall be permitted to take any earth dug on the property away from the property itself. If anyone makes or puts to the vote a proposal contrary to this (30)agreement (sunthēkas) before the forty years have expired, he shall be liable to the lessees to a legal action for damage (blabēs). Eteokles son of Skaon of Aixone proposed: whereas the lessees of the Phelleïs, Autokles and Auteas, have agreed to cut back (ekkopsai) the olive trees for the Aixoneans, to choose men who, (35) together wih the demarch and the treasurers and the lessee will sell the olive trees to the highest bidder, and having calculated the interest (tokon) on the money thus obtained at the rate of one drachma (per mina per month), to subtract half of it from the rent and inscribe on the stelai that the rent is that much less. (40) The Aixoneans are to receive the interest (tokon) on the money from the sale of the olive trees. The buyer is to cut back the olive trees when Anthias has collected the harvest (karpon) in the archonship following that of Archias (346/5), before the ploughing (aroto), and leave stumps (mukētas) of no less than a palm high in the pits (perichutrismasin), (45) so that the olive trees become as fine and big as possible in these (forty) years. These men were chosen to sell the olive trees: Eteokles, Nauson, Hagnotheos. text from Attic Inscriptions Online, IG II2
2492 - Lease of public land by the deme Aixone, 345/4 BC
2857. Theomnestos son of Theomnestos of Xypete, having been elected by the People general in charge of the coastal countryside in the archonship of Menekrates (219/8), dedicated (this). text from Attic Inscriptions Online, IG II2
2857 - Dedication from Sounion by a general, 219/18 BC '. None |
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80. Epigraphy, Seg, 2.7, 21.541, 24.151, 24.203, 26.121, 29.135, 33.147, 50.168, 54.214
Tagged with subjects: • Alkimachos (hero) • Angelos (eponymous hero of Angele) • Bouleuterion (Old), dedication to the Eponymous Heroes • Eponymous heroes (tribal) • Eponymous heroes (tribal), collective cult • Hero-Doctor • Hero-Doctor, ἱερὰ διάταξις, secretary of • Heros Sosipolis • Hyperpedios, heroines of • Hyttenios (hero) • Kephalos (hero) • Koroneia, Koroneians, heroines of • Pylochos, heroines of • Rhamnous, Hero Archegetes • Sosipolis, as a hero in Elis • Thorikos, Hyperpedios (hero) • Thorikos, heroines of • cult, and heroines • dedications, to Heros Iatros • eponymous heroes • hero • hero-cult • heroes, paired with heroines • heroine • heroines, and cult • heroines, and transitions • heroines, paired with heroes • priests and priestesses, of Heros Iatros • salt, Hero at the salt-pan
Found in books: Henderson (2020) 255, 280; Humphreys (2018) 355, 399, 402, 631, 693, 704, 870, 887, 985, 991, 1070, 1152, 1153, 1157; Jim (2022) 164; Kowalzig (2007) 222; Lyons (1997) 46, 47; Mikalson (2016) 33; Papazarkadas (2011) 22, 26, 50, 55, 62, 101, 129, 139, 176, 188, 192, 198, 203
| 21.541. Gods The Greater Demarchy (dēmarchia hē mezōn) Α Metageitnion, on the twelfth, for Apollo Lykeios, in the city, (5) a sheep, no taking away (ou phora), 12 dr.; - on the twentieth (dekatei proterai), for Hera Thelchinia, on the hill (em pagōi) at Erchia, a lamb (arna), (10) all black, no taking away (ou phora), 7 dr.; - Boedromion, on the twenty-seventh (tetradi phthinontos), for the Nymphs, (15) on the hill at Erchia, a sheep, 10 dr.; - Pyanopsion, on the fourteenth, for the heroines (20) in the hollow (en aulōni) at Erchia, a sheep, no taking away (ou phora), for the priestess the skin, 10 dr.; - Gamelion, on the seventh, (25) for Kourotrophos, in the Delphinion at Erchia, a piglet, 3 dr.; - for Apollo Delphinios, at Erchia, (30) a sheep, 12 dr.; - on the eighth, for Apollo Apotropaios, at Erchia (35) towards Paiania, a goat, 12 dr.; - Anthesterion, at the Diasia, in the city (en astei) at Agrai, (40) for Zeus Meilichios, a sheep, wineless (nēphalios) up until (the roasting of) the innards, 12 dr.; - Elaphebolion, (45) on the sixteenth, for Semele, at the same altar, a goat, to be handed over to the women, (50) for the priestess the skin, no taking away (ou phora), 10 dr.; - Thargelion, on the fourth, for Leto, at the (55) Pythion at Erchia, a goat, 10 dr.; - Skirophorion, on the third, for Kourotrophos, (60) on the acropolis (em polei) at Erchia, a piglet, 3 dr.; - for Athena Polias, on the acropolis at Erchia, a sheep (65) instead of a bovine (antibous), 10 dr.; total 111 dr. Β Metageitnion, on the twelfth, at the Eleusinion in the city, for Demeter, (5) a sheep, 10 dr.; - on the sixteenth, for Kourotrophos, in Hekate’s (sanctuary) at Erchia, a piglet, (10) 3 dr.; - for Artemis Hekate, at Erchia, a goat, 10 dr.; - Boedromion, (15) on the fourth, for Basile, at Erchia, a ewe-lamb (amnē), white, burnt whole (holokautos), wineless (nēphalios), (20) 7 dr.; - on the twenty-seventh (tetradi phthinontos) on the hill at Erchia, for Acheloos, (25) a sheep, 12 dr.; - Gamelion on the ninth, at the Erosouria (?), on the acropolis (30) at Erchia, for Athena, a ewe-lamb, 7 dr.; - on the twenty- seventh (tetradi phthinontos), for Kourotrophos, in (35) Hera’s (sanctuary) at Erchia, a piglet, 3 dr.; - for Hera, at Erchia, a sheep, for the priestess the skin, 10 dr.; (40) - Mounichion, on the fourth, for the Herakleidai, a sheep, no taking away (ou phora), at Erchia, 12 dr.; (45) - Thargelion on the fourth, for Apollo Pythios, at Erchia, a goat, to be handed over |
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