Tiresias: The Ancient Mediterranean Religions Source Database

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^2.864 Μῄοσιν αὖ Μέσθλης τε καὶ Ἄντιφος ἡγησάσθην, ^2.865 υἷε Ταλαιμένεος τὼ Γυγαίη τέκε λίμνη, ^2.866 οἳ καὶ Μῄονας ἦγον ὑπὸ Τμώλῳ γεγαῶτας. ^5.82 αἱματόεσσα δὲ χεὶρ πεδίῳ πέσε· τὸν δὲ κατʼ ὄσσε, ^5.83 ἔλλαβε πορφύρεος θάνατος καὶ μοῖρα κραταιή. ^6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας, ^13.685 ἔνθα δὲ Βοιωτοὶ καὶ Ἰάονες ἑλκεχίτωνες

^2.864 but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, ^2.865 the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. ^2.866 the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
^5.82 rush with his sword as he fled before him, and in mid-course smite him upon the shoulder and lop off his heavy arm. So the arm all bloody fell to the ground; and down over his eyes came dark death and mighty fate. ^5.83 rush with his sword as he fled before him, and in mid-course smite him upon the shoulder and lop off his heavy arm. So the arm all bloody fell to the ground; and down over his eyes came dark death and mighty fate.
^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.
^13.685 There the Boeotians and the Ionians, of trailing tunics, and the Locrians, and Phthians, and glorious Epeians, had much ado to stay his onset upon the ships, and availed not to thrust back from themselves goodly Hector, that was like a flame of fire,—even they that were picked men of the Athenians;

^6.165 τὴν ὁδὸν ᾗ δὴ μέλλεν ἐμοὶ κακὰ κήδεʼ ἔσεσθαι. Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμῷ, φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα·, ἦλθον γὰρ καὶ κεῖσε, πολὺς δέ μοι ἕσπετο λαός,

^6.165 on that journey where I was to have bad trouble. In the same way that I marveled for a long time in my heart when I saw that, since such a shoot had never shot up from the earth, so, my lady, I wonder and marvel at you and am terribly afraid to clasp your knees. Hard sorrow comes upon me.

¹⁵¹ The long-haired Phoebus, the Far-Shooter, went ¹⁵² Upon the wide earth, and astonishment, ¹⁵³ Struck all the goddesses. All Delos shone, ¹⁵⁴ With gold from that time, as we see upon, ¹⁵⁵ A mountain-top wild blooms. Far-Shooter, Lord,

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οὐ διαβὰς Ἅλυος ποταμοῖο, κρηνὶς ἀπέσβηκʼ ἀλλʼ ἔτʼ ἐκπιδύεται.

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^b2 What if a man win victory in swiftness of foot, or in the pentathlon, at Olympia, where is the precinct of Zeus by Pisas springs, or in wrestling,—what if by cruel boxing or that fearful sport men call pankration he become more glorious in the citizens eyes, and win a place of honour in the sight of all at the games, his food at the public cost from the State, and a gift to be an heirloom for him,-what if he conquer in the chariot-race,—he will not deserve all this for his portion so much as I do. Far better is our art than the strength of men and of horses! These are but thoughtless judgements, nor is it fitting to set strength before goodly art. Even if there arise a mighty boxer among a people, or one great in the pentathlon or at wrestling, or one excelling in swiftness of foot—and that stands in honour before all tasks of men at the games—the city would be none the better governed for that. It is but little joy a city gets of it if a man conquer at the games by Pisas banks; it is not this that makes fat the store-houses of a city."
^b7 And now I will turn to another tale and point the way. . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! dont beat it! For it is the soul of a friend that I recognised when I heard its voice."", "

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νεανίας δοκησίσοφος, “τὸ δὲ πρᾶγμα τί; "ὁ κάνθαρος δὲ πρὸς τί; ” κᾆτ αὐτῷ γ ἀνὴρ", ̓Ιωνικός τίς φησι παρακαθήμενος: "“δοκέω μέν, ἐς Κλέωνα τοῦτ αἰνίσσεται,", ὡς κεῖνος ἀναιδέως τὴν σπατίλην ἐσθίει.”, οὐκοῦν ἂν ἤδη τῶν θεατῶν τις λέγοι

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̓́Ιβυκος ἐκεῖνος κἀνακρέων ὁ Τήιος, κἀλκαῖος, οἳ περὶ ἁρμονίαν ἐχύμισαν, "ἐμιτροφόρουν τε καὶ διεκλῶντ ̓Ιωνικῶς,", "ἀγρεῖον ὄντα καὶ δασύν: σκέψαι δ ὅτι"

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" ¹⁵⁸¹ ἔμφυλον ἕξους Αἰγικορῆς. οἱ τῶνδε δ αὖ"

¹⁵⁸¹ the Hopletes and Argades; and then the Aegicores, called after my aegis, shall form one tribe. And their children again shall in the time appointed found an island home amid the Cyclades and on the sea-coast, thereby strengthening my country;

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^1.6 Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. ^1.7 Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. " ^1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. “Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a womans clothes come off, she dispenses with her modesty, too. Men have long ago made wise rules from which one ought to learn; one of these is that one should mind ones own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.”", " ^1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.”", ^1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ince among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. " ^1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules commands in the future and seeing what you should not see. One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.”", " ^1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; and presently he stole out and killed Candaules as he slept. Thus he made himself master of the kings wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time.",
^1.14 Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. ^1.15 As soon as Gyges came to the throne, he too, like others, led an army into the lands of Miletus and Smyrna ; and he took the city of Colophon . But as he did nothing else great in his reign of thirty-eight years, I shall say no more of him, and shall speak instead of Ardys son of Gyges, who succeeded him. He took Priene and invaded the country of Miletus ; and it was while he was monarch of Sardis that the Cimmerians, driven from their homes by the nomad Scythians, came into Asia, and took Sardis, all but the acropolis. " ^1.16 Ardys reigned for forty-nine years and was succeeded by his son Sadyattes, who reigned for twelve years; and after Sadyattes came Alyattes, who waged war against Deioces descendant Cyaxares and the Medes, drove the Cimmerians out of Asia, took Smyrna (which was a colony from Colophon ), and invaded the lands of Clazomenae . But he did not return from these as he wished, but with great disaster. of other deeds done by him in his reign, these were the most notable:", ...
^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. "
^8.73 Seven nations inhabit the Peloponnese. Two of these are aboriginal and are now settled in the land where they lived in the old days, the Arcadians and Cynurians. One nation, the Achaean, has never left the Peloponnese, but it has left its own country and inhabits another nations land. The four remaining nations of the seven are immigrants, the Dorians and Aetolians and Dryopians and Lemnians. The Dorians have many famous cities, the Aetolians only Elis, the Dryopians Hermione and Asine near Laconian Cardamyle, the Lemnians all the Paroreatae. The Cynurians are aboriginal and seem to be the only Ionians, but they have been Dorianized by time and by Argive rule. They are the Orneatae and the perioikoi. All the remaining cities of these seven nations, except those I enumerated, stayed neutral. If I may speak freely, by staying neutral they medized.", "
^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 mans 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 victors 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.",
^8.132.2 One of these was Herodotus the son of Basileides. These, who at first were seven, made a faction and conspired to slay Strattis, the tyrant of Chios, but when their conspiracy became known, one of the accomplices having revealed their enterprise, the six who remained got them secretly out of Chios, from where they went to Sparta and now to Aegina, entreating the Greeks to sail to Ionia. "
^9.82 This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks.",
^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.

^9.101.1 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.
^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.

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^1.2 φαίνεται γὰρ ἡ νῦν Ἑλλὰς καλουμένη οὐ πάλαι βεβαίως οἰκουμένη, ἀλλὰ μεταναστάσεις τε οὖσαι τὰ πρότερα καὶ ῥᾳδίως ἕκαστοι τὴν ἑαυτῶν ἀπολείποντες βιαζόμενοι ὑπό τινων αἰεὶ πλειόνων. τῆς γὰρ ἐμπορίας οὐκ οὔσης, οὐδ’ ἐπιμειγνύντες ἀδεῶς ἀλλήλοις οὔτε κατὰ γῆν οὔτε διὰ θαλάσσης, νεμόμενοί τε τὰ αὑτῶν ἕκαστοι ὅσον ἀποζῆν καὶ περιουσίαν χρημάτων οὐκ ἔχοντες οὐδὲ γῆν φυτεύοντες, ἄδηλον ὂν ὁπότε τις ἐπελθὼν καὶ ἀτειχίστων ἅμα ὄντων ἄλλος ἀφαιρήσεται, τῆς τε καθ’ ἡμέραν ἀναγκαίου τροφῆς πανταχοῦ ἂν ἡγούμενοι ἐπικρατεῖν, οὐ χαλεπῶς ἀπανίσταντο, καὶ δι’ αὐτὸ οὔτε μεγέθει πόλεων ἴσχυον οὔτε τῇ ἄλλῃ παρασκευῇ. 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. διὰ γὰρ ἀρετὴν γῆς αἵ τε δυνάμεις τισὶ μείζους ἐγγιγνόμεναι στάσεις ἐνεποίουν ἐξ ὧν ἐφθείροντο, καὶ ἅμα ὑπὸ ἀλλοφύλων μᾶλλον ἐπεβουλεύοντο. τὴν γοῦν Ἀττικὴν ἐκ τοῦ ἐπὶ πλεῖστον διὰ τὸ λεπτόγεων ἀστασίαστον οὖσαν ἄνθρωποι ᾤκουν οἱ αὐτοὶ αἰεί. καὶ παράδειγμα τόδε τοῦ λόγου οὐκ ἐλάχιστόν ἐστι διὰ τὰς μετοικίας ἐς τὰ ἄλλα μὴ ὁμοίως αὐξηθῆναι: ἐκ γὰρ τῆς ἄλλης Ἑλλάδος οἱ πολέμῳ ἢ στάσει ἐκπίπτοντες παρ᾽ Ἀθηναίους οἱ δυνατώτατοι ὡς βέβαιον ὂν ἀνεχώρουν, καὶ πολῖται γιγνόμενοι εὐθὺς ἀπὸ παλαιοῦ μείζω ἔτι ἐποίησαν πλήθει ἀνθρώπων τὴν πόλιν, ὥστε καὶ ἐς Ἰωνίαν ὕστερον ὡς οὐχ ἱκανῆς οὔσης τῆς Ἀττικῆς ἀποικίας ἐξέπεμψαν. ^1.3 δηλοῖ δέ μοι καὶ τόδε τῶν παλαιῶν ἀσθένειαν οὐχ ἥκιστα: πρὸ γὰρ τῶν Τρωικῶν οὐδὲν φαίνεται πρότερον κοινῇ ἐργασαμένη ἡ Ἑλλάς: δοκεῖ δέ μοι, οὐδὲ τοὔνομα τοῦτο ξύμπασά πω εἶχεν, ἀλλὰ τὰ μὲν πρὸ Ἕλληνος τοῦ Δευκαλίωνος καὶ πάνυ οὐδὲ εἶναι ἡ ἐπίκλησις αὕτη, κατὰ ἔθνη δὲ ἄλλα τε καὶ τὸ Πελασγικὸν ἐπὶ πλεῖστον ἀφ’ ἑαυτῶν τὴν ἐπωνυμίαν παρέχεσθαι, Ἕλληνος δὲ καὶ τῶν παίδων αὐτοῦ ἐν τῇ Φθιώτιδι ἰσχυσάντων, καὶ ἐπαγομένων αὐτοὺς ἐπ’ ὠφελίᾳ ἐς τὰς ἄλλας πόλεις, καθ’ ἑκάστους μὲν ἤδη τῇ ὁμιλίᾳ μᾶλλον καλεῖσθαι Ἕλληνας, οὐ μέντοι πολλοῦ γε χρόνου ἐδύνατο καὶ ἅπασιν ἐκνικῆσαι. τεκμηριοῖ δὲ μάλιστα Ὅμηρος: πολλῷ γὰρ ὕστερον ἔτι καὶ τῶν Τρωικῶν γενόμενος οὐδαμοῦ τοὺς ξύμπαντας ὠνόμασεν, οὐδ’ ἄλλους ἢ τοὺς μετ’ Ἀχιλλέως ἐκ τῆς Φθιώτιδος, οἵπερ καὶ πρῶτοι Ἕλληνες ἦσαν, Δαναοὺς δὲ ἐν τοῖς ἔπεσι καὶ Ἀργείους καὶ Ἀχαιοὺς ἀνακαλεῖ. οὐ μὴν οὐδὲ βαρβάρους εἴρηκε διὰ τὸ μηδὲ Ἕλληνάς πω, ὡς ἐμοὶ δοκεῖ, ἀντίπαλον ἐς ἓν ὄνομα ἀποκεκρίσθαι. οἱ δ’ οὖν ὡς ἕκαστοι Ἕλληνες κατὰ πόλεις τε ὅσοι ἀλλήλων ξυνίεσαν καὶ ξύμπαντες ὕστερον κληθέντες οὐδὲν πρὸ τῶν Τρωικῶν δι’ ἀσθένειαν καὶ ἀμειξίαν ἀλλήλων ἁθρόοι ἔπραξαν. ἀλλὰ καὶ ταύτην τὴν στρατείαν θαλάσσῃ ἤδη πλείω χρώμενοι ξυνεξῆλθον. ^1.4 Μίνως γὰρ παλαίτατος ὧν ἀκοῇ ἴσμεν ναυτικὸν ἐκτήσατο καὶ τῆς νῦν Ἑλληνικῆς θαλάσσης ἐπὶ πλεῖστον ἐκράτησε καὶ τῶν Κυκλάδων νήσων ἦρξέ τε καὶ οἰκιστὴς πρῶτος τῶν πλείστων ἐγένετο, Κᾶρας ἐξελάσας καὶ τοὺς ἑαυτοῦ παῖδας ἡγεμόνας ἐγκαταστήσας: τό τε λῃστικόν, ὡς εἰκός, καθῄρει ἐκ τῆς θαλάσσης ἐφ’ ὅσον ἐδύνατο, τοῦ τὰς προσόδους μᾶλλον ἰέναι αὐτῷ. ^1.5 οἱ γὰρ Ἕλληνες τὸ πάλαι καὶ τῶν βαρβάρων οἵ τε ἐν τῇ ἠπείρῳ παραθαλάσσιοι καὶ ὅσοι νήσους εἶχον, ἐπειδὴ ἤρξαντο μᾶλλον περαιοῦσθαι ναυσὶν ἐπ’ ἀλλήλους, ἐτράποντο πρὸς λῃστείαν, ἡγουμένων ἀνδρῶν οὐ τῶν ἀδυνατωτάτων κέρδους τοῦ σφετέρου αὐτῶν ἕνεκα καὶ τοῖς ἀσθενέσι τροφῆς, καὶ προσπίπτοντες πόλεσιν ἀτειχίστοις καὶ κατὰ κώμας οἰκουμέναις ἥρπαζον καὶ τὸν πλεῖστον τοῦ βίου ἐντεῦθεν ἐποιοῦντο, οὐκ ἔχοντός πω αἰσχύνην τούτου τοῦ ἔργου, φέροντος δέ τι καὶ δόξης μᾶλλον: δηλοῦσι δὲ τῶν τε ἠπειρωτῶν τινὲς ἔτι καὶ νῦν, οἷς κόσμος καλῶς τοῦτο δρᾶν, καὶ οἱ παλαιοὶ τῶν ποιητῶν τὰς πύστεις τῶν καταπλεόντων πανταχοῦ ὁμοίως ἐρωτῶντες εἰ λῃσταί εἰσιν, ὡς οὔτε ὧν πυνθάνονται ἀπαξιούντων τὸ ἔργον, οἷς τε ἐπιμελὲς εἴη εἰδέναι οὐκ ὀνειδιζόντων. ἐλῄζοντο δὲ καὶ κατ’ ἤπειρον ἀλλήλους.καὶ μέχρι τοῦδε πολλὰ τῆς Ἑλλάδος τῷ παλαιῷ τρόπῳ νέμεται περί τε Λοκροὺς τοὺς Ὀζόλας καὶ Αἰτωλοὺς καὶ Ἀκαρνᾶνας καὶ τὴν ταύτῃ ἤπειρον. τό τε σιδηροφορεῖσθαι τούτοις τοῖς ἠπειρώταις ἀπὸ τῆς παλαιᾶς λῃστείας ἐμμεμένηκεν: ^1.6 πᾶσα γὰρ ἡ Ἑλλὰς ἐσιδηροφόρει διὰ τὰς ἀφάρκτους τε οἰκήσεις καὶ οὐκ ἀσφαλεῖς παρ᾽ ἀλλήλους ἐφόδους, καὶ ξυνήθη τὴν δίαιταν μεθ’ ὅπλων ἐποιήσαντο ὥσπερ οἱ βάρβαροι. σημεῖον δ’ ἐστὶ ταῦτα τῆς Ἑλλάδος ἔτι οὕτω νεμόμενα τῶν ποτὲ καὶ ἐς πάντας ὁμοίων διαιτημάτων. ἐν τοῖς πρῶτοι δὲ Ἀθηναῖοι τόν τε σίδηρον κατέθεντο καὶ ἀνειμένῃ τῇ διαίτῃ ἐς τὸ τρυφερώτερον μετέστησαν. καὶ οἱ πρεσβύτεροι αὐτοῖς τῶν εὐδαιμόνων διὰ τὸ ἁβροδίαιτον οὐ πολὺς χρόνος ἐπειδὴ χιτῶνάς τε λινοῦς ἐπαύσαντο φοροῦντες καὶ χρυσῶν τεττίγων ἐνέρσει κρωβύλον ἀναδούμενοι τῶν ἐν τῇ κεφαλῇ τριχῶν: ἀφ’ οὗ καὶ Ἰώνων τοὺς πρεσβυτέρους κατὰ τὸ ξυγγενὲς ἐπὶ πολὺ αὕτη ἡ σκευὴ κατέσχεν. μετρίᾳ δ’ αὖ ἐσθῆτι καὶ ἐς τὸν νῦν τρόπον πρῶτοι Λακεδαιμόνιοι ἐχρήσαντο καὶ ἐς τὰ ἄλλα πρὸς τοὺς πολλοὺς οἱ τὰ μείζω κεκτημένοι ἰσοδίαιτοι μάλιστα κατέστησαν. ἐγυμνώθησάν τε πρῶτοι καὶ ἐς τὸ φανερὸν ἀποδύντες λίπα μετὰ τοῦ γυμνάζεσθαι ἠλείψαντο: τὸ δὲ πάλαι καὶ ἐν τῷ Ὀλυμπικῷ ἀγῶνι διαζώματα ἔχοντες περὶ τὰ αἰδοῖα οἱ ἀθληταὶ ἠγωνίζοντο, καὶ οὐ πολλὰ ἔτη ἐπειδὴ πέπαυται. ἔτι δὲ καὶ ἐν τοῖς βαρβάροις ἔστιν οἷς νῦν, καὶ μάλιστα τοῖς Ἀσιανοῖς, πυγμῆς καὶ πάλης ἆθλα τίθεται, καὶ διεζωμένοι τοῦτο δρῶσιν. πολλὰ δ’ ἂν καὶ ἄλλα τις ἀποδείξειε τὸ παλαιὸν Ἑλληνικὸν ὁμοιότροπα τῷ νῦν βαρβαρικῷ διαιτώμενον. ^1.7 τῶν δὲ πόλεων ὅσαι μὲν νεώτατα ᾠκίσθησαν καὶ ἤδη πλωιμωτέρων ὄντων, περιουσίας μᾶλλον ἔχουσαι χρημάτων ἐπ’ αὐτοῖς τοῖς αἰγιαλοῖς τείχεσιν ἐκτίζοντο καὶ τοὺς ἰσθμοὺς ἀπελάμβανον ἐμπορίας τε ἕνεκα καὶ τῆς πρὸς τοὺς προσοίκους ἕκαστοι ἰσχύος: αἱ δὲ παλαιαὶ διὰ τὴν λῃστείαν ἐπὶ πολὺ ἀντίσχουσαν ἀπὸ θαλάσσης μᾶλλον ᾠκίσθησαν, αἵ τε ἐν ταῖς νήσοις καὶ ἐν ταῖς ἠπείροις ʽἔφερον γὰρ ἀλλήλους τε καὶ τῶν ἄλλων ὅσοι ὄντες οὐ θαλάσσιοι κάτω ᾤκουν̓, καὶ μέχρι τοῦδε ἔτι ἀνῳκισμένοι εἰσίν. ^1.8 καὶ οὐχ ἧσσον λῃσταὶ ἦσαν οἱ νησιῶται, Κᾶρές τε ὄντες καὶ Φοίνικες: οὗτοι γὰρ δὴ τὰς πλείστας τῶν νήσων ᾤκησαν. μαρτύριον δέ: Δήλου γὰρ καθαιρομένης ὑπὸ Ἀθηναίων ἐν τῷδε τῷ πολέμῳ καὶ τῶν θηκῶν ἀναιρεθεισῶν ὅσαι ἦσαν τῶν τεθνεώτων ἐν τῇ νήσῳ, ὑπὲρ ἥμισυ Κᾶρες ἐφάνησαν, γνωσθέντες τῇ τε σκευῇ τῶν ὅπλων ξυντεθαμμένῃ καὶ τῷ τρόπῳ ᾧ νῦν ἔτι θάπτουσιν. καταστάντος δὲ τοῦ Μίνω ναυτικοῦ πλωιμώτερα ἐγένετο παρ’ ἀλλήλους ʽοἱ γὰρ ἐκ τῶν νήσων κακοῦργοι ἀνέστησαν ὑπ’ αὐτοῦ, ὅτεπερ καὶ τὰς πολλὰς αὐτῶν κατῴκιζἐ, καὶ οἱ παρὰ θάλασσαν ἄνθρωποι μᾶλλον ἤδη τὴν κτῆσιν τῶν χρημάτων ποιούμενοι βεβαιότερον ᾤκουν, καί τινες καὶ τείχη περιεβάλλοντο ὡς πλουσιώτεροι ἑαυτῶν γιγνόμενοι: ἐφιέμενοι γὰρ τῶν κερδῶν οἵ τε ἥσσους ὑπέμενον τὴν τῶν κρεισσόνων δουλείαν, οἵ τε δυνατώτεροι περιουσίας ἔχοντες προσεποιοῦντο ὑπηκόους τὰς ἐλάσσους πόλεις. καὶ ἐν τούτῳ τῷ τρόπῳ μᾶλλον ἤδη ὄντες ὕστερον χρόνῳ ἐπὶ Τροίαν ἐστράτευσαν. ^1.9 Ἀγαμέμνων τέ μοι δοκεῖ τῶν τότε δυνάμει προύχων καὶ οὐ τοσοῦτον τοῖς Τυνδάρεω ὅρκοις κατειλημμένους τοὺς Ἑλένης μνηστῆρας ἄγων τὸν στόλον ἀγεῖραι. λέγουσι δὲ καὶ οἱ τὰ σαφέστατα Πελοποννησίων μνήμῃ παρὰ τῶν πρότερον δεδεγμένοι Πέλοπά τε πρῶτον πλήθει χρημάτων, ἃ ἦλθεν ἐκ τῆς Ἀσίας ἔχων ἐς ἀνθρώπους ἀπόρους, δύναμιν περιποιησάμενον τὴν ἐπωνυμίαν τῆς χώρας ἔπηλυν ὄντα ὅμως σχεῖν, καὶ ὕστερον τοῖς ἐκγόνοις ἔτι μείζω ξυνενεχθῆναι,Εὐρυσθέως μὲν ἐν τῇ Ἀττικῇ ὑπὸ Ἡρακλειδῶν ἀποθανόντος, Ἀτρέως δὲ μητρὸς ἀδελφοῦ ὄντος αὐτῷ, καὶ ἐπιτρέψαντος Εὐρυσθέως, ὅτ᾽ ἐστράτευε, Μυκήνας τε καὶ τὴν ἀρχὴν κατὰ τὸ οἰκεῖον Ἀτρεῖ ʽτυγχάνειν δὲ αὐτὸν φεύγοντα τὸν πατέρα διὰ τὸν Χρυσίππου θάνατον̓, καὶ ὡς οὐκέτι ἀνεχώρησεν Εὐρυσθεύς, βουλομένων καὶ τῶν Μυκηναίων φόβῳ τῶν Ἡρακλειδῶν καὶ ἅμα δυνατὸν δοκοῦντα εἶναι καὶ τὸ πλῆθος τεθεραπευκότα τῶν Μυκηναίων τε καὶ ὅσων Εὐρυσθεὺς ἦρχε τὴν βασιλείαν Ἀτρέα παραλαβεῖν, καὶ τῶν Περσειδῶν τοὺς Πελοπίδας μείζους καταστῆναι. ἅ μοι δοκεῖ Ἀγαμέμνων παραλαβὼν καὶ ναυτικῷ τε ἅμα ἐπὶ πλέον τῶν ἄλλων ἰσχύσας, τὴν στρατείαν οὐ χάριτι τὸ πλέον ἢ φόβῳ ξυναγαγὼν ποιήσασθαι. φαίνεται γὰρ ναυσί τε πλείσταις αὐτὸς ἀφικόμενος καὶ Ἀρκάσι προσπαρασχών, ὡς Ὅμηρος τοῦτο δεδήλωκεν, εἴ τῳ ἱκανὸς τεκμηριῶσαι. καὶ ἐν τοῦ σκήπτρου ἅμα τῇ παραδόσει εἴρηκεν αὐτὸν 1.9 What enabled Agamemnon to raise the armament was more, in my opinion, his superiority in strength, than the oaths of Tyndareus, which bound the Suitors to follow him. Indeed, the account given by those Peloponnesians who have been the recipients of the most credible tradition is this. First of all Pelops, arriving among a needy population from Asia with vast wealth, acquired such power that, stranger though he was, the country was called after him; and this power fortune saw fit materially to increase in the hands of his descendants. Eurystheus had been killed in Attica by the Heraclids. Atreus was his mothers brother; and to the hands of his relation, who had left his father on account of the death of Chrysippus, Eurystheus, when he set out on his expedition, had committed Mycenae and the government. As time went on and Eurystheus did not return, Atreus complied with the wishes of the Mycenaeans, who were influenced by fear of the Heraclids,—besides, his power seemed considerable, and he had not neglected to court the favour of the populace,—and assumed the sceptre of Mycenae and the rest of the dominions of Eurystheus. And so the power of the descendants of Pelops came to be greater than that of the descendants of Perseus. To all this Agamemnon succeeded. He had also a navy far stronger than his contemporaries, so that, in my opinion, fear was quite as strong an element as love in the formation of the confederate expedition. The strength of his navy is shown by the fact that his own was the largest contingent, and that of the Arcadians was furnished by him; this at least is what Homer says, if his testimony is deemed sufficient. Besides, in his account of the transmission of the sceptre, he calls him of many an isle, and of all Argos king. Hom. Il. 2.108 Now Agamemnons was a continental power; and he could not have been master of any except the adjacent islands (and these would not be many), but through the possession of a fleet. And from this expedition we may infer the character of earlier enterprises.", " ^1.10 Now Mycenae may have been a small place, and many of the towns of that age may appear comparatively insignificant, but no exact observer would therefore feel justified in rejecting the estimate given by the poets and by tradition of the magnitude of the armament. For I suppose if Lacedaemon were to become desolate, and the temples and the foundations of the public buildings were left, that as time went on there would be a strong disposition with posterity to refuse to accept her fame as a true exponent of her power. And yet they occupy two-fifths of Peloponnese and lead the whole, not to speak of their numerous allies without. Still, as the city is neither built in a compact form nor adorned with magnificent temples and public edifices, but composed of villages after the old fashion of Hellas, there would be an impression of inadequacy. Whereas, if Athens were to suffer the same misfortune, I suppose that any inference from the appearance presented to the eye would make her power to have been twice as great as it is. We have therefore no right to be skeptical, nor to content ourselves with an inspection of a town to the exclusion of a consideration of its power; but we may safely conclude that the armament in question surpassed all before it, as it fell short of modern efforts; if we can here also accept the testimony of Homers poems, in which, without allowing for the exaggeration which a poet would feel himself licensed to employ, we can see that it was far from equalling ours. He has represented it as consisting of twelve hundred vessels; the Boeotian complement of each ship being a hundred and twenty men, that of the ships of Philoctetes fifty. By this, I conceive, he meant to convey the maximum and the minimum complement: at any rate he does not specify the amount of any others in his catalogue of the ships. That they were all rowers as well as warriors we see from his account of the ships of Philoctetes, in which all the men at the oar are bowmen. Now it is improbable that many supernumeraries sailed if we except the kings and high officers; especially as they had to cross the open sea with munitions of war, in ships, moreover, that had no decks, but were equipped in the old piratical fashion. So that if we strike the average of the largest and smallest ships, the number of those who sailed will appear inconsiderable, representing, as they did, the whole force of Hellas .", ^1.11 And this was due not so much to scarcity of men as of money. Difficulty of subsistence made the invaders reduce the numbers of the army to a point at which it might live on the country during the prosecution of the war. Even after the victory they obtained on their arrival— and a victory there must have been, or the fortifications of the naval camp could never have been built— there is no indication of their whole force having been employed; on the contrary, they seem to have turned to cultivation of the Chersonese and to piracy from want of supplies. This was what really enabled the Trojans to keep the field for ten years against them; the dispersion of the enemy making them always a match for the detachment left behind. If they had brought plenty of supplies with them, and had persevered in the war without scattering for piracy and agriculture, they would have easily defeated the Trojans in the field; since they could hold their own against them with the division on service. In short, if they had stuck to the siege, the capture of Troy would have cost them less time and less trouble. But as want of money proved the weakness of earlier expeditions, so from the same cause even the one in question, more famous than its predecessors, may be pronounced on the evidence of what it effected to have been inferior to its renown and to the current opinion about it formed under the tuition of the poets.
^1.12.4 and many years had to elapse before Hellas could attain to a durable tranquillity undisturbed by removals, and could begin to send out colonies, as Athens did to Ionia and most of the islands, and the Peloponnesians to most of Italy and Sicily and some places in the rest of Hellas . All these places were founded subsequently to the war with Troy . ^1.12 Even after the Trojan war Hellas was still engaged in removing and settling, and thus could not attain to the quiet which must precede growth. The late return of the Hellenes from Ilium caused many revolutions, and factions ensued almost everywhere; and it was the citizens thus driven into exile who founded the cities. Sixty years after the capture of Ilium the modern Boeotians were driven out of Arne by the Thessalians, and settled in the present Boeotia, the former Cadmeis; though there was a division of them there before, some of whom joined the expedition to Ilium . Twenty years later the Dorians and the Heraclids became masters of Peloponnese ; so that much had to be done and many years had to elapse before Hellas could attain to a durable tranquillity undisturbed by removals, and could begin to send out colonies, as Athens did to Ionia and most of the islands, and the Peloponnesians to most of Italy and Sicily and some places in the rest of Hellas . All these places were founded subsequently to the war with Troy . ^1.13 But as the power of Hellas grew, and the acquisition of wealth became more an object, the revenues of the states increasing, tyrannies were by their means established almost everywhere,— the old form of government being hereditary monarchy with definite prerogatives,— and Hellas began to fit out fleets and apply herself more closely to the sea. It is said that the Corinthians were the first to approach the modern style of naval architecture, and that Corinth was the first place in Hellas where galleys were built; and we have Ameinocles, a Corinthian shipwright, making four ships for the Samians. Dating from the end of this war, it is nearly three hundred years ago that Ameinocles went to Samos . Again, the earliest sea-fight in history was between the Corinthians and Corcyraeans; this was about two hundred and sixty years ago, dating from the same time. Planted on an isthmus, Corinth had from time out of mind been a commercial emporium; as formerly almost all communication between the Hellenes within and without Peloponnese was carried on overland, and the Corinthian territory was the highway through which it travelled. She had consequently great money resources, as is shown by the epithet ‘wealthy’ bestowed by the old poets on the place, and this enabled her, when traffic by sea became more common, to procure her navy and put down piracy; and as she could offer a mart for both branches of the trade, she acquired for herself all the power which a large revenue affords. Subsequently the Ionians attained to great naval strength in the reign of Cyrus, the first king of the Persians, and of his son Cambyses, and while they were at war with the former commanded for a while the Ionian sea. Polycrates also, the tyrant of Samos, had a powerful navy in the reign of Cambyses with which he reduced many of the islands, and among them Rhenea, which he consecrated to the Delian Apollo. About this time also the Phocaeans, while they were founding Marseilles, defeated the Carthaginians in a sea-fight. ^1.14 These were the most powerful navies. And even these, although so many generations had elapsed since the Trojan war, seem to have been principally composed of the old fifty-oars and long-boats, and to have counted few galleys among their ranks. Indeed it was only shortly before the Persian war and the death of Darius the successor of Cambyses, that the Sicilian tyrants and the Corcyraeans acquired any large number of galleys. For after these there were no navies of any account in Hellas till the expedition of Xerxes; Aegina, Athens, and others may have possessed a few vessels, but they were principally fifty-oars. It was quite at the end of this period that the war with Aegina and the prospect of the barbarian invasion enabled Themistocles to persuade the Athenians to build the fleet with which they fought at Salamis ; and even these vessels had not complete decks. ^1.15 The navies, then, of the Hellenes during the period we have traversed were what I have described. All their insignificance did not prevent their being an element of the greatest power to those who cultivated them, alike in revenue and in dominion. They were the means by which the islands were reached and reduced, those of the smallest area falling the easiest prey. Wars by land there were none, none at least by which power was acquired; we have the usual border contests, but of distant expeditions with conquest for object we hear nothing among the Hellenes. There was no union of subject cities round a great state, no spontaneous combination of equals for confederate expeditions; what fighting there was consisted merely of local warfare between rival neighbors. The nearest approach to a coalition took place in the old war between Chalcis and Eretria ; this was a quarrel in which the rest of the Hellenic name did to some extent take sides. ^1.16 Various, too, were the obstacles which the national growth encountered in various localities. The power of the Ionians was advancing with rapid strides, when it came into collision with Persia, under King Cyrus, who, after having dethroned Croesus and overrun everything between the Halys and the sea, stopped not till he had reduced the cities of the coast; the islands being only left to be subdued by Darius and the Phoenician navy. ^1.17 Again, wherever there were tyrants, their habit of providing simply for themselves, of looking solely to their personal comfort and family aggrandizement, made safety the great aim of their policy, and prevented anything great proceeding from them; though they would each have their affairs with their immediate neighbors. All this is only true of the mother country, for in Sicily they attained to very great power. Thus for a long time everywhere in Hellas do we find causes which make the states alike incapable of combination for great and national ends, or of any vigorous action of their own.
^1.115 Not long after their return from Euboea, they made a truce with the Lacedaemonians and their allies for thirty years, giving up the posts which they occupied in Peloponnese, Nisaea Pegae, Troezen, and Achaia . In the sixth year of the truce, war broke out between the Samians and Milesians about Priene . Worsted in the war, the Milesians came to Athens with loud complaints against the Samians. In this they were joined by certain private persons from Samos itself, who wished to revolutionize the government. Accordingly the Athenians sailed to Samos with forty ships and set up a democracy; took hostages from the Samians, fifty boys and as many men, lodged them in Lemnos, and after leaving a garrison in the island returned home. But some of the Samians had not remained in the island, but had fled to the continent. Making an agreement with the most powerful of those in the city, and an alliance with Pissuthnes, son of Hystaspes, the then satrap of Sardis, they got together a force of seven hundred mercenaries, and under cover of night crossed over to Samos . Their first step was to rise on the commons, most of whom they secured, their next to steal their hostages from Lemnos ; after which they revolted, gave up the Athenian garrison left with them and its commanders to Pissuthnes, and instantly prepared for an expedition against Miletus . The Byzantines also revolted with them. ^1.116 As soon as the Athenians heard the news, they sailed with sixty ships against Samos . Sixteen of these went to Caria to look out for the Phoenician fleet, and to Chios and Lesbos carrying round orders for reinforcements, and so never engaged; but forty-four ships under the command of Pericles with nine colleagues gave battle, off the island of Tragia, to seventy Samian vessels, of which twenty were transports, as they were sailing from Miletus . Victory remained with the Athenians. Reinforced afterwards by forty ships from Athens, and twenty-five Chian and Lesbian vessels, the Athenians landed, and having the superiority by land invested the city with three walls; it was also invested from the sea. Meanwhile Pericles took sixty ships from the blockading squadron, and departed in haste for Caunus and Caria, intelligence having been brought in of the approach of the Phoenician fleet to the aid of the Samians; indeed Stesagoras and others had left the island with five ships to bring them. " ^1.117 But in the meantime the Samians made a sudden sally, and fell on the camp, which they found unfortified. Destroying the look-out vessels, and engaging and defeating such as were being launched to meet them, they remained masters of their own seas for fourteen days, and carried in and carried out what they pleased. But on the arrival of Pericles, they were once more shut up. Fresh reinforcements afterwards arrived—forty ships from Athens with Thucydides, Hagnon, and Phormio; twenty with Tlepolemus and Anticles, and thirty vessels from Chios and Lesbos . After a brief attempt at fighting, the Samians, unable to hold out, were reduced after a nine months siege, and surrendered on conditions; they razed their walls, gave hostages, delivered up their ships, and arranged to pay the expenses of the war by instalments. The Byzantines also agreed to be subject as before.",
^2.15.4 This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants.
^3.34 On his return along shore he touched, among other places, at Notium, the port of Colophon, where the Colophonians had settled after the capture of the upper town by Itamenes and the barbarians, who had been called in by certain individuals in a party quarrel. The capture of the town took place about the time of the second Peloponnesian invasion of Attica . However, the refugees, after settling at Notium, again split up into factions, one of which called in Arcadian and barbarian mercenaries from Pissuthnes, and entrenching these in a quarter apart, formed a new community with the Median party of the Colophonians who joined them from the upper town. Their opponents had retired into exile, and now called in Paches, who invited Hippias, the commander of the Arcadians in the fortified quarter, to a parley, upon condition that, if they could not agree, he was to be put back safe and sound in the fortification. However, upon his coming out to him, he put him into custody, though not in chains, and attacked suddenly and took by surprise the fortification, and putting the Arcadians and the barbarians found in it to the sword, afterwards took Hippias into it as he had promised, and, as soon as he was inside, seized him and shot him down. Paches then gave up Notium to the Colophonians not of the Median party; and settlers were afterwards sent out from Athens, and the place colonized according to Athenian laws, after collecting all the Colophonians found in any of the cities. "

^3.104.3 Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers.
^3.104 The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers. Nothing can be clearer on this point than the following verses of Homer, taken from a hymn to Apollo:— Phoebus, whereer thou strayest, far or near, Delos was still of all thy haunts most dear. Thither the robed Ionians take their way With wife and child to keep thy holiday,— Invoke thy favour on each manly game, And dance and sing in honor of thy name. See HH Apoll. 146-50 That there was also a poetical contest in which the Ionians went to contend, again is shown by the following, taken from the same hymn. After celebrating the Delian dance of the women, he ends his song of praise with these verses, in which he also alludes to himself:— Well, may Apollo keep you all! and so, Sweethearts, good-bye—yet tell me not I go Out from your hearts; and if in after hours Some other wanderer in this world of ours Touch at your shores, and ask your maidens here Who sings the songs the sweetest to your ear, Think of me then, and answer with a smile, A blind old man of Chios rocky isle. See HH 3a.165-72 Homer thus attests that there was anciently a great assembly and festival at Delos . In later times, although the islanders and the Athenians continued to send the choirs of dancers with sacrifices, the contests and most of the ceremonies were abolished, probably through adversity, until the Athenians celebrated the games upon this occasion with the novelty of horse-races.",
^6.76.3 No; but the same policy which has proved so successful in Hellas is now being tried in Sicily . After being chosen as the leaders of the Ionians and of the other allies of Athenian origin, to punish the Mede, the Athenians accused some of failure in military service, some of fighting against each other, and others, as the case might be, upon any colourable pretext that could be found, until they thus subdued them all. "
^6.82.3 After the Median war we had a fleet, and so got rid of the empire and supremacy of the Lacedaemonians, who had no right to give orders to us more than we to them, except that of being the strongest at that moment; and being appointed leaders of the kings former subjects, we continue to be so, thinking that we are least likely to fall under the dominion of the Peloponnesians, if we have a force to defend ourselves with, and in strict truth having done nothing unfair in reducing to subjection the Ionians and islanders, the kinsfolk whom the Syracusans say we have enslaved.",
^7.57.4 To the number of the subjects paying tribute belonged the Eretrians, Chalcidians, Styrians, and Carystians from Euboea ; the Ceans, Andrians, and Tenians from the islands; and the Milesians, Samians, and Chians from Ionia . The Chians, however, joined as independent allies, paying no tribute, but furnishing ships. Most of these were Ionians and descended from the Athenians, except the Carystians, who are Dryopes, and although subjects and obliged to serve, were still Ionians fighting against Dorians.
^8.5.5 in the maritime districts, who invited the Peloponnesians to come over, and promised to maintain their army. The king had lately called upon him for the tribute from his government, for which he was in arrears, being unable to raise it from the Hellenic towns by reason of the Athenians; and he therefore calculated that by weakening the Athenians he should get the tribute better paid, and should also draw the Lacedaemonians into alliance with the king; and by this means, as the king had commanded him, take alive or dead Amorges, the bastard son of Pissuthnes, who was in rebellion on the coast of Caria .

^3.1.10 And from the outset he was so superior to Thibron in the exercise of command that he led his troops through the country of friends all the way to part of it was included in the satrapy of Pharnabazus. the Aeolis, A district in north-western Asia Minor. The northern part of it was included in the satrapy of Pharnabazus. in the territory of Pharnabazus, without doing any harm whatever to his allies. This Aeolis belonged, indeed, to Pharnabazus, but Zenis of Dardanus had, while he lived, acted as satrap of this territory for him; when Zenis fell ill and died, and Pharnabazus was preparing to give the satrapy to another man, Mania, the wife of Zenis, who was also a Dardanian, fitted out a great retinue, took presents with her to give to Pharnabazus himself and to use for winning the favour of his concubines 399 B.C. and the men who had the greatest influence at the court of Pharnabazus, and set forth to visit him. And when she had gained an audience with him, she said:

" ^1327b (for a state ought to be formidable, and also capable of the defence of not only its own people but also some of its neighbors, by sea as well as by land); but when we come to the question of the number and size of this force, we have to consider the states manner of life if it is to live a life of leadership and affairs, it must possess maritime as well as other forces commensurate with its activities. On the other hand it is not necessary for states to include the teeming population that grows up in connection with common sailors, as there is no need for these to be citizens; for the marines are free men and are a part of the infantry, and it is they who have command and control the crew; and if there exists a mass of villagers and tillers of the soil, there is bound to be no lack of sailors too. In fact we see this state of thing existing even now in some places, for instance in the city of Heraclea; the Heracleotes man a large fleet of triremes, although they possess a city of but moderate size as compared with others. Let such then be our conclusions about the territories and harbors of cities, and the sea, and about naval forces. 7.10 About the citizen population, we said before what is its proper limit of numbers. Let us now speak of what ought to be the citizens natural character. Now this one might almost discern by looking at the famous cities of Greece and by observing how the whole inhabited world is divided up among the nations. The nations inhabiting the cold places and those of Europe are full of spirit but somewhat deficient in intelligence and skill, so that they continue comparatively free, but lacking in political organization and capacity to rule their neighbors. The peoples of Asia on the other hand are intelligent and skillful in temperament, but lack spirit, so that they are in continuous subjection and slavery. But the Greek race participates in both characters, just as it occupies the middle position geographically, for it is both spirited and intelligent; hence it continues to be free and to have very good political institutions, and to be capable of ruling all mankind if it attains constitutional unity. The same diversity also exists among the Greek races compared with one another: some have a one-sided nature, others are happily blended in regard to both these capacities. It is clear therefore that people that are to be easily guided to virtue by the lawgiver must be both intellectual and spirited in their nature. For as to what is said by certain persons about the character that should belong to their Guardians — they should be affectionate to their friends but fierce towards strangers — it is spirit that causes affectionateness, for spirit is the capacity of the soul whereby we love."

^15.49.1 In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa.

^2.5.24 Such and so great is the extent of the Aegean Sea towards the north. Again, starting from Rhodes, the Mediterranean forms the seas of Egypt, Pamphylia, and Issus, extending in an easterly direction from Cilicia to Issus, a distance of 5000 stadia, along the coasts of Lycia, Pamphylia, and the whole of Cilicia. From thence Syria, Phoenicia, and Egypt surround the sea to the south and west as far as Alexandria. The Island of Cyprus is situated in the Gulfs of Issos and Pamphylia, close to the Sea of Egypt. The passage between Rhodes and Alexandria from north to south is about 4000 stadia; sailing round the coasts it is double this distance. Eratosthenes informs us that, although the above is the distance according to some mariners, others avow distinctly that it amounts to 5000 stadia; while he himself, from observations of the shadows indicated by the gnomon, calculates it at 3750. That part of the Mediterranean Sea which washes the coasts of Cilicia and Pamphylia together with the right side of the Euxine, the Propontis, and the sea-coast beyond this as far as Pamphylia, form a kind of extensive Chersonesus, the isthmus of which is also large, and reaches from the sea near Tarsus to the city of Amisus, and thence to Themiscyra, the plain of the Amazons. In fact the whole region within this line as far as Caria and Ionia, and the nations dwelling on this side the Halys, is entirely surrounded by the Aegean and the aforementioned parts of the Mediterranean and Euxine Seas. This is what we call Asia properly, although the whole continent bears the same name.
^4.1.4 Marseilles, founded by the Phocaeans, is built in a stony region. Its harbour lies beneath a rock, which is shaped like a theatre, and looks towards the south. It is well surrounded with walls, as well as the whole city, which is of considerable size. Within the citadel are placed the Ephesium and the sanctuary of the Delphian Apollo. This latter sanctuary is common to all the Ionians; the Ephesium is a temple consecrated to Artemis of Ephesus. They say that when the Phocaeans were about to quit their country, an oracle commanded them to take from Diana of Ephesus a conductor for their voyage. On arriving at Ephesus they therefore inquired how they might be able to obtain from the goddess what was enjoined them. The goddess appeared in a dream to Aristarcha, one of the most honourable women of the city, and commanded her to accompany the Phocaeans, and to take with her a likeness of the sacred objects. These things being performed, and the colony being settled, the Phocaeans founded a sanctuary, and evinced their great respect for Aristarcha by making her priestess. All the colonies sent out from Marseilles hold this goddess in peculiar reverence, preserving both the shape of the cult image xoanon, and also every rite observed in the metropolis. ^4.1.5 The Massilians live under a well-regulated aristocracy. They have a council composed of 600 persons called timouchi, who enjoy this dignity for life. Fifteen of these preside over the council, and have the management of current affairs; these fifteen are in their turn presided over by three of their number, in whom rests the principal authority; and these again by one. No one can become a timouchus who has not children, and who has not been a citizen for three generations. Their laws, which are the same as those of the Ionians, they expound in public. Their country abounds in olives and vines, but on account of its ruggedness the wheat is poor. Consequently they trust more to the resources of the sea than of the land, and avail themselves in preference of their excellent position for commerce. Nevertheless they have been enabled by the power of perseverance to take in some of the surrounding plains, and also to found cities: of this number are the cities they founded in Iberia as a rampart against the Iberians, in which they introduced the worship of Diana of Ephesus, as practised in their father-land, with the Grecian mode of sacrifice. In this number too are Rhoa and Agatha, built for defence against the barbarians dwelling around the river Rhone; also Tauroentium, Olbia, Antipolis and Nicaea, built as a rampart against the nation of the Salyes and the Ligurians who inhabit the Alps. They possess likewise dry docks and armouries. Formerly they had an abundance of vessels, arms, and machines, both for the purposes of navigation and for besieging towns; by means of which they defended themselves against the barbarians, and likewise obtained the alliance of the Romans, to whom they rendered many important services; the Romans in their turn assisting in their aggrandizement. Sextius, who defeated the Salyes, founded, not far from Marseilles, a city which was named after him and the hot waters, some of which they say have lost their heat. Here he established a Roman garrison, and drove from the sea-coast which leads from Marseilles to Italy the barbarians, whom the Massilians were not able to keep back entirely. However, all he accomplished by this was to compel the barbarians to keep at a distance of twelve stadia from those parts of the coast which possessed good harbours, and at a distance of eight stadia where it was rugged. The land which they thus abandoned, he presented to the Massilians. In their city are laid up heaps of booty taken in naval engagements against those who disputed the sea unjustly. Formerly they enjoyed singular good fortune, as well in other matters as also in their amity with the Romans. of this amity we find numerous signs, amongst others the statue of Diana which the Romans dedicated on the Aventine mount, of the same figure as that of the Massilians. Their prosperity has in a great measure decayed since the war of Pompey against Caesar, in which they sided with the vanquished party. Nevertheless some traces of their ancient industry may still be seen amongst the inhabitants, especially the making of engines of war and ship-building. Still as the surrounding barbarians, now that they are under the dominion of the Romans, become daily more civilized, and leave the occupation of war for the business of towns and agriculture, there is no longer the same attention paid by the inhabitants of Marseilles to these objects. The aspect of the city at the present day is a proof of this. For all those who profess to be men of taste, turn to the study of elocution and philosophy. Thus this city for some little time back has become a school for the barbarians, and has communicated to the Galatae such a taste for Greek literature, that they even draw contracts on the Grecian model. While at the present day it so entices the noblest of the Romans, that those desirous of studying resort thither in preference to Athens. These the Galatae observing, and being at leisure on account of the peace, readily devote themselves to similar pursuits, and that not merely individuals, but the public generally; professors of the arts and sciences, and likewise of medicine, being employed not only by private persons, but by towns for common instruction. of the wisdom of the Massilians and the simplicity of their life, the following will not be thought an insignificant proof. The largest dowry amongst them consists of one hundred gold pieces, with five for dress, and five more for golden ornaments. More than this is not lawful. Caesar and his successors treated with moderation the offences of which they were guilty during the war, in consideration of their former friendship; and have preserved to the state the right of governing according to its ancient laws. So that neither Marseilles nor the cities dependent on it are under submission to the governors sent into the Narbonnaise. So much for Marseilles.
^6.1.15 Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it.
^8.7.1 Achaea In antiquity this country was under the mastery of the Ionians, who were sprung from the Athenians; and in antiquity it was called Aegialeia, and the inhabitants Aegialeians, but later it was called Ionia after the Ionians, just as Attica also was called Ionia after Ion the son of Xuthus. They say that Hellen was the son of Deucalion, and that he was lord of the people between the Peneius and the Asopus in the region of Phthia and gave over his rule to the eldest of his sons, but that he sent the rest of them to different places outside, each to seek a settlement for himself. One of these sons, Dorus, united the Dorians about Parnassus into one state, and at his death left them named after himself; another, Xuthus, who had married the daughter of Erechtheus, founded the Tetrapolis of Attica, consisting of Oinoe, Marathon, Probalinthus, and Tricorynthus. One of the sons of Xuthus, Achaeus, who had committed involuntary manslaughter, fled to Lacedemon and brought it about that the people there were called Achaeans; and Ion conquered the Thracians under Eumolpus, and thereby gained such high repute that the Athenians turned over their government to him. At first Ion divided the people into four tribes, but later into four occupations: four he designated as farmers, others as artisans, others as sacred officers, and a fourth group as the guards. And he made several regulations of this kind, and at his death left his own name to the country. But the country had then come to be so populous that the Athenians even sent forth a colony of Ionians to the Peloponnesus, and caused the country which they occupied to be called Ionia after themselves instead of Aegialus; and the men were divided into twelve cities and called Ionians instead of Aegialeians. But after the return of the Heracleidae they were driven out by the Achaeans and went back again to Athens; and from there they sent forth with the Codridae the Ionian colony to Asia, and these founded twelve cities on the seaboard of Caria and Lydia, thus dividing themselves into the same number of parts as the cities they had occupied in the Peloponnesus. Now the Achaeans were Phthiotae in race, but they lived in Lacedemon; and when the Heracleidae prevailed, the Achaeans were won over by Tisamenus, the son of Orestes, as I have said before, attacked the Ionians, and proving themselves more powerful than the Ionians drove them out and took possession of the land themselves; and they kept the division of the country the same as it was when they received it. And they were so powerful that, although the Heracleidae, from whom they had revolted, held the rest of the Peloponnesus, still they held out against one and all, and named the country Achaea. Now from Tisamenus to Ogyges they continued under the rule of kings; then, under a democratic government, they became so famous for their constitutions that the Italiotes, after the uprising against the Pythagoreians, actually borrowed most of their usages from the Achaeans. And after the battle at Leuctra the Thebans turned over to them the arbitration of the disputes which the cities had with one another; and later, when their league was dissolved by the Macedonians, they gradually recovered themselves. When Pyrrhus made his expedition to Italy, four cities came together and began a new league, among which were Patrae and Dyme; and then they began to add some of the twelve cities, except Olenus and Helice, the former having refused to join and the latter having been wiped out by a wave from the sea. ^8.7.2 For the sea was raised by an earthquake and it submerged Helice, and also the sanctuary of the Heliconian Poseidon, whom the Ionians worship even to this day, offering there the Pan-Ionian sacrifices. And, as some suppose, Homer recalls this sacrifice when he says: but he breathed out his spirit and bellowed, as when a dragged bull bellows round the altar of the Heliconian lord. And they infer that the poet lived after the Ionian colonization, since he mentions the Pan-Ionian sacrifice, which the Ionians perform in honor of the Heliconian Poseidon in the country of the Prienians; for the Prienians themselves are also said to be from Helice; and indeed as king for this sacrifice they appoint a Prienian young man to superintend the sacred rites. But still more they base the supposition in question on what the poet says about the bull; for the Ionians believe that they obtain omens in connection with this sacrifice only when the bull bellows while being sacrificed. But the opponents of the supposition apply the above-mentioned inferences concerning the bull and the sacrifice to Helice, on the ground that these were customary there and that the poet was merely comparing the rites that were celebrated there. Helice was submerged by the sea two years before the battle at Leuctra. And Eratosthenes says that he himself saw the place, and that the ferrymen say that there was a bronze Poseidon in the strait, standing erect, holding a hippo-campus in his hand, which was perilous for those who fished with nets. And Heracleides says that the submersion took place by night in his time, and, although the city was twelve stadia distant from the sea, this whole district together with the city was hidden from sight; and two thousand men who had been sent by the Achaeans were unable to recover the dead bodies; and they divided the territory of Helice among the neighbors; and the submersion was the result of the anger of Poseidon, for the Ionians who had been driven out of Helice sent men to ask the inhabitants of Helice particularly for the statue of Poseidon, or, if not that, for a likeness of the sacred object; and when the inhabitants refused to give either, the Ionians sent word to the general council of the Achaeans; but although the assembly voted favorably, yet even so the inhabitants of Helice refused to obey; and the submersion resulted the following winter; but the Achaeans later gave the likeness to the Ionians. Hesiod mentions still another Helice, in Thessaly.
^10.1.10 As for Eretria, some say that it was colonized from Triphylian Macistus by Eretrieus, but others say from the Eretria at Athens, which now is a marketplace. There is also an Eretria near Pharsalus. In the Eretrian territory there was a city Tamynae, sacred to Apollo; and the sanctuary, which is near the strait, is said to have been founded by Admetus, at whose house the god served as an hireling for a year. In earlier times Eretria was called Melaneis and Arotria. The village Amarynthus, which is seven stadia distant from the walls, belongs to this city. Now the old city was razed to the ground by the Persians, who netted the people, as Herodotus says, by means of their great numbers, the barbarians being spread about the walls (the foundations are still to be seen, and the place is called Old Eretria); but the Eretria of today was founded on it. As for the power the Eretrians once had, this is evidenced by the pillar which they once set up in the sanctuary of Artemis Amarynthia. It was inscribed thereon that they made their festal procession with three thousand heavy-armed soldiers, six hundred horsemen, and sixty chariots. And they ruled over the peoples of Andros, Teos, Ceos, and other islands. They received new settlers from Elis; hence, since they frequently used the letter r, not only at the end of words, but also in the middle, they have been ridiculed by comic writers. There is also a village Oichalia in the Eretrian territory, the remains of the city which was destroyed by Heracles; it bears the same name as the Trachinian Oichalia and that near Tricce, and the Arcadian Oichalia, which the people of later times called Andania, and that Oichalia in Aitolia in the neighborhood of the Eurytanians. "
^13.4.6 The verses of Homer are about as follows: Mnesthles and Antiphus, the two sons of Talaemenes, whose mother was Lake Gygaea, who led also the Meionians, who were born at the foot of Tmolus; but some add the following fourth verse: At the foot of snowy Tmolus, in the fertile land of Hyde. But there is no Hyde to be found in the country of the Lydians. Some also put Tychius there, of whom the poet says,far the best of workers in hide, who lived in Hyde. And they add that the place is woody and subject to strokes of lightning, and that the Arimi live there, for after Homers verse,in the land of the Arimi where men say is the couch of Typhon, they insert the words,in a wooded place, in the fertile land of Hyde. But others lay the scene of this myth in Cilicia, and some lay it in Syria, and still others in the Pithecussae Islands, who say that among the Tyrrhenians pitheci are called arimi. Some call Sardeis Hyde, while others call its acropolis Hyde. But the Scepsian thinks that those writers are most plausible who place the Arimi in the Catacecaumene country in Mysia. But Pindar associates the Pithecussae which lie off the Cymaean territory, as also the territory in Sicily, with the territory in Cilicia, for he says that Typhon lies beneath Aetna: Once he dwelt in a far-famed Cilician cavern; now, however, his shaggy breast is oer-pressed by the sea-girt shores above Cumae and by Sicily. And again,round about him lies Aetna with her haughty fetters, and again,but it was father Zeus that once amongst the Arimi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads. But some understand that the Syrians are Arimi, who are now called the Arimaeans, and that the Cilicians in Troy, forced to migrate, settled again in Syria and cut off for themselves what is now called Cilicia. Callisthenes says that the Arimi, after whom the neighboring mountains are called Arima, are situated near Mt. Calycadnus and the promontory of Sarpedon near the Corycian cave itself.",
^14.1.3 Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles.
^14.1.5 Next after the Poseidium of the Milesians, eighteen stadia inland, is the oracle of Apollo Didymeus among the Branchidae. It was set on fire by Xerxes, as were also the other sanctuaries, except that at Ephesus. The Branchidae gave over the treasures of the god to the Persian king, and accompanied him in his flight in order to escape punishment for the robbing and the betrayal of the sanctuary. But later the Milesians erected the largest temple in the world, though on account of its size it remained without a roof. At any rate, the circuit of the sacred enclosure holds a village settlement; and there is a magnificent sacred grove both inside and outside the enclosure; and other sacred enclosures contain the oracle and sacred things. Here is laid the scene of the myth of Branchus and the love of Apollo. It is adorned with costliest offerings consisting of early works of art. Thence to the city is no long journey, by land or by sea.
^14.1.20 After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images xoana, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices. "
^14.2.23 But as for Mylasa: it is situated in an exceedingly fertile plain; and above the plain, towering into a peak, rises a mountain, which has a most excellent quarry of white marble. Now this quarry is of no small advantage, since it has stone in abundance and close at hand, for building purposes and in particular for the building of sanctuaries and other public works; accordingly this city, if any city is, is in every way beautifully adorned with porticoes and temples. But one may well be amazed at those who so absurdly founded the city at the foot of a steep and commanding crag. Accordingly, one of the commanders, amazed at the fact, is said to have said, If the man who founded this city was not afraid, wasnt he at least ashamed? The Mylasians have two sanctuaries of Zeus, Zeus Osogoos, as he is called, and Zeus Labraundenus. The former is in the city, whereas Labraunda is a village far from the city, being situated on the mountain near the pass that leads over from Alabanda to Mylasa. At Labraunda there is an ancient temple and image xoanon of Zeus Stratius. It is honored by the people all about and by the Mylasians; and there is a paved road of almost sixty stadia from it to Mylasa, called the Sacred Way, on which their sacred processions are conducted. The priestly offices are held by the most distinguished of the citizens, always for life. Now these two are particular to the city; but there is a third sanctuary, that of the Carian Zeus, which is a common possession of all Carians, and in which, as brothers, both Lydians and Mysians have a share. It is related that Mylasa was a mere village in ancient times, but that it was the native land and royal residence of the Carians of the house of Hecatomnos. The city is nearest to the sea at Physcus; and this is their seaport."

^4.1.4 4. But afterwards when the Athenians, by the advice of the Delphic oracle in a general assembly of the different states of Greece, sent over into Asia thirteen colonies at once, and appointed a governor or leader to each, reserving the chief command for Ion, the son of Xuthus and Creüsa, whom the Delphic Apollo had acknowledged as son; that person led them over into Asia, and occupied the borders of Caria, and there built the great cities of Ephesus, Miletus, Myus (which was long since destroyed by inundation and its sacred rites and suffrages transferred by the Ionians to the inhabitants of Miletus), Priene, Samos, Teos, Colophon, Chios, Erythræ, Phocæa, Clazomenæ, Lebedos, and Melite. The last, as a punishment of the arrogance of its citizens, was detached from the other states in a war levied pursuant to the directions of a general council; and in its place, as a mark of favour towards king Attalus, and Arsinoë, the city of Smyrna was admitted into the number of Ionian states,

^13.4 ᾗ καὶ μᾶλλον ἐκπλαγέντες ἀπώλεσαν τὰς ναῦς ἁπάσας, καὶ τῶν ἀνδρῶν οἱ πλεῖστοι συνδιεφθάρησαν. τοῦτο τὸ ἔργον οὕτως ἐταπείνωσε τὴν γνώμην τοῦ βασιλέως, ὥστε συνθέσθαι τὴν περιβόητον εἰρήνην ἐκείνην, ἵππου μὲν δρόμον ἀεὶ τῆς Ἑλληνικῆς ἀπέχειν θαλάσσης, ἔνδον δὲ Κυανέων καὶ Χελιδονίων μακρᾷ νηῒ καὶ χαλκεμβόλῳ μὴ πλέειν.

^13.4 For this reason they were all the more panic-stricken at his attack, and lost all their ships. Most of their crews were destroyed with the ships. This exploit so humbled the purpose of the King 487that he made the terms of that notorious peace, by which he was to keep away from the Hellenic sea-coast as far as a horse could travel in aday, and was not to sail west of the Cyanean and Chelidonian isles with armoured ships of war.

^3.5 ἐκεῖνος, ὅτε τὴν θεωρίαν ἦγεν, αὐτὸς μὲν εἰς Ῥήνειαν ἀπέβη τὸν χορὸν ἔχων καὶ τὰ ἱερεῖα καὶ τὴν ἄλλην παρασκευήν, ζεῦγμα δὲ πεποιημένον Ἀθήνησι πρὸς τὰ μέτρα καὶ κεκοσμημένον ἐκπρεπῶς χρυσώσεσι καὶ βαφαῖς καὶ στεφάνοις καὶ αὐλαίαις κομίξων, διὰ νυκτὸς ἐγεφύρωσε τὸν μεταξὺ Ῥηνείας καὶ Δήλου πόρον οὐκ ὄντα μέγαν· εἶθʼ ἅμα ἡμέρᾳ τήν τε πομπὴν τῷ θεῷ καὶ τὸν χορὸν ἄγων κεκοσμημένον πολυτελῶς καὶ ᾄδοντα διὰ τῆς γεφύρας ἀπεβίβαζε.

^3.5 But when Nicias conducted the festal embassy, he landed first on the neighbouring island of Rheneia, with his choir, sacrificial victims, and other equipment. Then, with the bridge of boats which he had brought along with him from Athens, where it had been made to measure and signally adorned with gildings and dyed stuffs and garlands and tapestries, he spanned during the night the strait between Rheneia and Delos, which is not wide. At break of day he led his festal procession in honour of the god, and his choir arrayed in lavish splendour and singing as it marched, across the bridge to land.

φράζει δὲ αὐτοῖς Ἀκάδημος ᾐσθημένος ᾧ δή τινι τρόπῳ τὴν ἐν Ἀφίδναις κρύψιν αὐτῆς. ὅθεν ἐκείνῳ τε τιμαὶ ζῶντι παρὰ τῶν Τυνδαριδῶν ἐγένοντο, καὶ πολλάκις ὕστερον εἰς τὴν Ἀττικὴν ἐμβαλόντες Λακεδαιμόνιοι καὶ πᾶσαν ὁμοῦ τὴν χώραν τέμνοντες, τῆς Ἀκαδημείας ἀπείχοντο διὰ τὸν Ἀκάδημον.

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^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. ^2.31.10 καὶ Ἑρμῆς ἐνταῦθά ἐστι Πολύγιος καλούμενος. πρὸς τούτῳ τῷ ἀγάλματι τὸ ῥόπαλον θεῖναί φασιν Ἡρακλέα· καὶ—ἦν γὰρ κοτίνου—τοῦτο μὲν ὅτῳ πιστὰ ἐνέφυ τῇ γῇ καὶ ἀνεβλάστησεν αὖθις καὶ ἔστιν ὁ κότινος πεφυκὼς ἔτι, τὸν δὲ Ἡρακλέα λέγουσιν ἀνευρόντα τὸν πρὸς τῇ Σαρωνίδι κότινον ἀπὸ τούτου τεμεῖν ῥόπαλον. ἔστι δὲ καὶ Διὸς ἱερὸν ἐπίκλησιν Σωτῆρος· ποιῆσαι δὲ αὐτὸ βασιλεύοντα Ἀέτιον τὸν Ἄνθα λέγουσιν. ὕδωρ δὲ ὀνομάζουσι Χρυσορόαν· αὐχμοῦ δὲ ἐπὶ ἔτη συμβάντος σφίσιν ἐννέα, ἐν οἷς οὐχ ὗεν ὁ θεός, τὰ μὲν ἄλλα ἀναξηρανθῆναί φασιν ὕδατα, τὸν δὲ Χρυσορόαν τοῦτον καὶ τότε ὁμοίως διαμεῖναι ῥέοντα. ^4.4.2 ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης·, ^4.4.3 Μεσσήνιοι δὲ τοῖς ἐλθοῦσι σφῶν ἐς τὸ ἱερὸν πρωτεύουσιν ἐν Μεσσήνῃ κατὰ ἀξίωμα, τούτοις φασὶν ἐπιβουλεῦσαι Τήλεκλον, αἴτιον δὲ εἶναι τῆς χώρας τῆς Μεσσηνίας τὴν ἀρετήν, ἐπιβουλεύοντα δὲ ἐπιλέξαι Σπαρτιατῶν ὁπόσοι πω γένεια οὐκ εἶχον, τούτους δὲ ἐσθῆτι καὶ κόσμῳ τῷ λοιπῷ σκευάσαντα ὡς παρθένους ἀναπαυομένοις τοῖς Μεσσηνίοις ἐπεισαγαγεῖν, δόντα ἐγχειρίδια· καὶ τοὺς Μεσσηνίους ἀμυνομένους τούς τε ἀγενείους νεανίσκους καὶ αὐτὸν ἀποκτεῖναι Τήλεκλον, Λακεδαιμονίους δὲ—οὐ γὰρ ἄνευ τοῦ κοινοῦ ταῦτα βουλεῦσαι σφῶν τὸν βασιλέα—συνειδότας ὡς ἄρξαιεν ἀδικίας, τοῦ φόνου σφᾶς τοῦ Τηλέκλου δίκας οὐκ ἀπαιτῆσαι. ταῦτα μὲν ἑκάτεροι λέγουσι, πειθέσθω δὲ ὡς ἔχει τις ἐς τοὺς ἑτέρους σπουδῆς. ^7.1.1 ἡ δὲ τῆς Ἠλείας μέση καὶ Σικυωνίας, καθήκουσα μὲν ἐπὶ τὴν πρὸς ἕω θάλασσαν, Ἀχαΐαν δὲ ὄνομα τὸ ἐφʼ ἡμῶν ἔχουσα ἀπὸ τῶν ἐνοικούντων, αὐτή τε Αἰγιαλὸς τὸ ἀρχαῖον καὶ οἱ νεμόμενοι τὴν γῆν ἐκαλοῦντο Αἰγιαλεῖς, λόγῳ μὲν τῷ Σικυωνίων ἀπὸ Αἰγιαλέως βασιλεύσαντος ἐν τῇ νῦν Σικυωνίᾳ, εἰσὶ δὲ οἵ φασιν ἀπὸ τῆς χώρας, εἶναι γὰρ τὰ πολλὰ αὐτῆς αἰγιαλόν. ^7.1.2 χρόνῳ δὲ ὕστερον ἀποθανόντος Ἕλληνος Ξοῦθον οἱ λοιποὶ τοῦ Ἕλληνος παῖδες διώκουσιν ἐκ Θεσσαλίας, ἐπενεγκόντες αἰτίαν ὡς ἰδίᾳ χρήματα ὑφελόμενος ἔχοι τῶν πατρῴων· ὁ δὲ ἐς Ἀθήνας φυγὼν θυγατέρα Ἐρεχθέως ἠξιώθη λαβεῖν καὶ παῖδας Ἀχαιὸν καὶ Ἴωνα ἔσχεν ἐξ αὐτῆς. ἀποθανόντος δὲ Ἐρεχθέως τοῖς παισὶν αὐτοῦ δικαστὴς Ξοῦθος ἐγένετο ὑπὲρ τῆς ἀρχῆς, καὶ—ἔγνω γὰρ τὸν πρεσβύτατον Κέκροπα βασιλέα εἶναι—οἱ λοιποὶ τοῦ Ἐρεχθέως παῖδες ἐξελαύνουσιν ἐκ τῆς χώρας αὐτόν·, ^7.1.3 ἀφικομένῳ δὲ ἐς τὸν Αἰγιαλὸν καὶ οἰκήσαντι αὐτῷ μὲν ἐγένετο ἐνταῦθα ἡ τελευτή, τῶν δέ οἱ παίδων Ἀχαιὸς μὲν ἐκ τοῦ Αἰγιαλοῦ παραλαβὼν καὶ ἐξ Ἀθηνῶν ἐπικούρους κατῆλθεν ἐς Θεσσαλίαν καὶ ἔσχε τὴν πατρῴαν ἀρχήν, Ἴωνι δὲ ἐπὶ τοὺς Αἰγιαλεῖς στρατιὰν καὶ ἐπὶ Σελινοῦντα τὸν βασιλέα αὐτῶν ἀθροίζοντι ἀγγέλους ἔπεμπεν ὁ Σελινοῦς, τὴν θυγατέρα Ἑλίκην, ἣ μόνη οἱ παῖς ἦν, γυναῖκα αὐτῷ διδοὺς καὶ αὐτὸν Ἴωνα ἐπὶ τῇ ἀρχῇ παῖδα ποιούμενος. ^7.1.4 καί πως ταῦτα τῷ Ἴωνι ἐγένετο οὐκ ἄπο γνώμης, καὶ τῶν Αἰγιαλέων τὴν ἀρχὴν Ἴων ἔσχεν ἀποθανόντος Σελινοῦντος, καὶ Ἑλίκην τε ἀπὸ τῆς γυναικὸς ᾤκισεν ἐν τῷ Αἰγιαλῷ πόλιν καὶ τοὺς ἀνθρώπους ἐκάλεσεν Ἴωνας ἀφʼ αὑτοῦ. τοῦτο οὐ μεταβολὴ τοῦ ὀνόματος, προσθήκη δέ σφισιν ἐγένετο· Αἰγιαλεῖς γὰρ ἐκαλοῦντο Ἴωνες. τῇ χώρᾳ δὲ ἔτι καὶ μᾶλλον διέμεινεν ὄνομα τὸ ἐξ ἀρχῆς· Ὁμήρῳ γοῦν ἐν καταλόγῳ τῶν μετὰ Ἀγαμέμνονος ἐξήρκεσε τὸ ἀρχαῖον δηλῶσαι τῆς γῆς ὄνομα· Αἰγιαλόν τʼ ἀνὰ πάντα καὶ ἀμφʼ Ἑλίκην εὐρεῖαν. Hom. Il. 2.575, ^7.1.5 τότε δὲ ἐπὶ τῆς Ἴωνος βασιλείας πολεμησάντων Ἀθηναίοις Ἐλευσινίων καὶ Ἀθηναίων Ἴωνα ἐπαγαγομένων ἐπὶ ἡγεμονίᾳ τοῦ πολέμου, τὸν μὲν ἐν τῇ Ἀττικῇ τὸ χρεὼν ἐπιλαμβάνει, καὶ Ἴωνος ἐν τῷ δήμῳ μνῆμα τῷ Ποταμίων ἐστίν· οἱ δὲ ἀπόγονοι τοῦ Ἴωνος τὸ Ἰώνων ἔσχον κράτος, ἐς ὃ ὑπʼ Ἀχαιῶν ἐξέπεσον καὶ αὐτοὶ καὶ ὁ δῆμος. τοῖς δὲ Ἀχαιοῖς τηνικαῦτα ὑπῆρξε καὶ αὐτοῖς ἐκ Λακεδαίμονος καὶ Ἄργους ὑπὸ Δωριέων ἐξεληλάσθαι·, ^7.1.6 τὰ δὲ ἐς Ἴωνας καὶ Ἀχαιούς, ὁπόσα ἐπράχθη σφίσιν ἐπʼ ἀλλήλους, ἐπέξεισιν αὐτίκα ὁ λόγος μοι προδιηγησαμένῳ καθʼ ἥντινα αἰτίαν τοῖς Λακεδαίμονα οἰκοῦσι καὶ Ἄργος πρὸ τῆς τῶν Δωριέων καθόδου μόνοις Πελοποννησίων ὑπῆρξεν Ἀχαιοῖς καλεῖσθαι. Ἄρχανδρος Ἀχαιοῦ καὶ Ἀρχιτέλης ἐς Ἄργος ἀφίκοντο ἐκ τῆς Φθιώτιδος, ἐλθόντες δὲ ἐγένοντο Δαναοῦ γαμβροί, καὶ Αὐτομάτην μὲν Ἀρχιτέλης, Σκαιὰν δὲ ἔλαβεν Ἄρχανδρος. δηλοῦσι δὲ ἐν Ἄργει καταμείναντες οὐχ ἥκιστα ἐν τῷδε· Μετανάστην γὰρ τῷ παιδὶ ὄνομα ἔθετο Ἄρχανδρος. ^7.2.7 οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. ^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 ἔτεσι δὲ οὐ πολλοῖς ὕστερον Μέδων καὶ Νειλεὺς πρεσβύτατοι τῶν Κόδρου παίδων ἐστασίασαν ὑπὲρ τῆς ἀρχῆς, καὶ οὐκ ἔφασκεν ὁ Νειλεὺς ἀνέξεσθαι βασιλευόμενος ὑπὸ τοῦ Μέδοντος, ὅτι ὁ Μέδων τὸν ἕτερον ἦν τῶν ποδῶν χωλός· δόξαν δέ σφισιν ἀνενεγκεῖν ἐς τὸ χρηστήριον τὸ ἐν Δελφοῖς, δίδωσι Μέδοντι ἡ Πυθία βασιλείαν τὴν Ἀθηναίων. οὕτω δὴ ὁ Νειλεὺς καὶ οἱ λοιποὶ τῶν Κόδρου παίδων ἐς ἀποικίαν ἀπεστάλησαν, ἀγαγόντες μὲν καὶ αὐτῶν Ἀθηναίων τὸν βουλόμενον, τὸ δὲ πλεῖστόν σφισιν ἦσαν τοῦ στρατεύματος οἱ Ἴωνες. οἱ δὲ Ἴωνες οἱ Μυοῦντα ἐσοικισάμενοι καὶ Πριήνην, Κᾶρας μὲν καὶ οὗτοι τὰς πόλεις ἀφείλοντο· οἰκισταὶ δὲ Μυοῦντος μὲν Κυάρητος ἐγένετο ὁ Κόδρου, Πριηνεῖς δὲ Ἴωσιν ἀναμεμιγμένοι Θηβαῖοι Φιλώταν τε τὸν ἀπόγονον Πηνέλεω καὶ Αἴπυτον Νειλέως παῖδα ἔσχον οἰκιστάς. Πριηνεῖς μὲν δὴ ὑπὸ Ταβούτου τε τοῦ Πέρσου καὶ ὕστερον ὑπὸ Ἱέρωνος ἀνδρὸς ἐπιχωρίου κακωθέντες ἐς τὸ ἔσχατον ὅμως τελοῦσιν ἐς Ἴωνας· Μυοῦντος δὲ οἱ οἰκήτορες ἐπὶ τύχῃ τοιᾷδε ἐξέλιπον τὴν πόλιν. κατὰ τὴν Μυουσίαν χώραν θαλάσσης κόλπος ἐσεῖχεν οὐ μέγας· τοῦτον λίμνην ὁ ποταμὸς ἐποίησεν ὁ Μαίανδρος, ἀποτεμόμενος τὸν ἔσπλουν τῇ ἰλύι· ὡς δὲ ἐνόστησε τὸ ὕδωρ καὶ οὐκέτι ἦν θάλασσα, οἱ κώνωπες ἄπειρον πλῆθος ἐγίνοντο ἐκ τῆς λίμνης, ἐς ὃ τοὺς ἀνθρώπους ἠνάγκασαν ἐκλιπεῖν τὴν πόλιν. ἀπεχώρησαν δὲ ἐς Μίλητον Μυούσιοι τά τε ἄλλα ἀγώγιμα καὶ τῶν θεῶν φερόμενοι τὰ ἀγάλματα, καὶ ἦν κατʼ ἐμὲ οὐδὲν ἐν Μυοῦντι ὅτι μὴ Διονύσου ναὸς λίθου λευκοῦ· Μυουσίοις δέ γε κατέλαβεν ἐοικότα καὶ Ἀταρνείτας παθεῖν τοὺς ὑπὸ Περγάμῳ. ἐκ δὲ τῆς Ἑλλάδος τρίτος δὴ οὗτος στόλος ὑπὸ βασιλεῦσιν ἀλλοίοις ὄχλοις τε ἀλλοίοις ἐστάλησαν. τὰ μὲν γὰρ ἀρχαιότατα Ἰόλαος Θηβαῖος, ἀδελφιδοῦς ὁ Ἡρακλέους, Ἀθηναίοις ἐς Σαρδὼ καὶ Θεσπιεῦσιν ἡγήσατο· γενεᾷ δὲ μιᾷ πρότερον ἢ ἐξέπλευσαν ἐξ Ἀθηνῶν Ἴωνες, Λακεδαιμονίους τε καὶ Μινύας τοὺς ἐκβληθέντας ὑπὸ Πελασγῶν ἐκ Λήμνου Θήρας ὁ Αὐτεσίωνος Θηβαῖος ἤγαγεν ἐς τὴν νῆσον τὴν νῦν μὲν ἀπὸ τοῦ Θήρα τούτου, πρότερον δὲ ὀνομαζομένην Καλλίστην. τρίτον δὲ τότε οἱ Κόδρου παῖδες ἐπετάχθησαν Ἴωσιν ἄρχοντες, οὐδέν σφισι γένους τοῦ Ἴωνος μετόν, ἀλλὰ Μεσσήνιοι μὲν τῶν ἐκ Πύλου τὰ πρὸς Κόδρου καὶ Μελάνθου, Ἀθηναῖοι δὲ ὄντες τὰ πρὸς μητρός. Ἴωσι δὲ τοῦ στόλου μετασχόντες ἦσαν οἵδε Ἑλλήνων, Θηβαῖοί τε οἱ ὁμοῦ Φιλώτᾳ γεγονότι ἀπογόνῳ Πηνέλεω καὶ Ὀρχομένιοι Μινύαι συγγενείᾳ τῶν Κόδρου παίδων· μετέσχον δὲ καὶ Φωκεῖς οἱ ἄλλοι πλὴν Δελφῶν καὶ Ἄβαντες ἐξ Εὐβοίας. τοῖς δὲ Φωκεῦσι Φιλογένης καὶ Δάμων οἱ Εὐκτήμονος Ἀθηναῖοι ναῦς τε διδόασιν ἐς τὸν πλοῦν καὶ αὐτοί σφισιν ἐς τὴν ἀποικίαν ἐγένοντο ἡγεμόνες· ὡς δὲ ταῖς ναυσὶν ἐς τὴν Ἀσίαν κατῆραν, ἐπʼ ἄλλην ἐτρέποντο ἄλλοι τῶν ἐπὶ θαλάσσῃ πόλεων, Νειλεὺς δὲ καὶ ἡ σὺν αὐτῷ μοῖρα ἐς Μίλητον. Μιλήσιοι δὲ αὐτοὶ τοιάδε τὰ ἀρχαιότατά σφισιν εἶναι λέγουσιν· ἐπὶ γενεὰς μὲν δύο Ἀνακτορίαν καλεῖσθαι τὴν γῆν Ἄνακτός τε αὐτόχθονος καὶ Ἀστερίου βασιλεύοντος τοῦ Ἄνακτος, Μιλήτου δὲ κατάραντος στόλῳ Κρητῶν ἥ τε γῆ τὸ ὄνομα μετέβαλεν ἀπὸ τοῦ Μιλήτου καὶ ἡ πόλις. ἀφίκετο δὲ ἐκ Κρήτης ὁ Μίλητος καὶ ὁ σὺν αὐτῷ στρατὸς Μίνω τὸν Εὐρώπης φεύγοντες, οἱ δὲ Κᾶρες οἱ πρότερον νεμόμενοι τὴν χώραν σύνοικοι τοῖς Κρησὶν ἐγένοντο· τότε δὲ ὡς ἐκράτησαν τῶν ἀρχαίων Μιλησίων οἱ Ἴωνες, τὸ μὲν γένος πᾶν τὸ ἄρσεν ἀπέκτειναν πλὴν ὅσοι τῆς πόλεως ἁλισκομένης ἐκδιδράσκουσι, γυναῖκας δὲ καὶ θυγατέρας τὰς ἐκείνων γαμοῦσι. τοῦ δὲ Νειλέως ὁ τάφος ἰόντων ἐς Διδύμους ἐστὶν οὐ πόρρω τῶν πυλῶν ἐν ἀριστερᾷ τῆς ὁδοῦ· τὸ δὲ ἱερὸν τὸ ἐν Διδύμοις τοῦ Ἀπόλλωνος καὶ τὸ μαντεῖόν ἐστιν ἀρχαιότερον ἢ κατὰ τὴν Ἰώνων ἐσοίκησιν, πολλῷ δὲ πρεσβύτερα ἔτι ἢ κατὰ Ἴωνας τὰ ἐς τὴν Ἄρτεμιν τὴν Ἐφεσίαν ἐστίν. οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. 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· 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. ^7.3.9 ἀπελθόντες δὲ ἑκουσίως καὶ ἐκ τῆς Κολοφωνίας, οὕτω γῆν τε ἔσχον, ἣν καὶ νῦν ἔτι ἔχουσι, καὶ κατεσκευάσαντο ἐν τῇ ἠπείρῳ Κλαζομενὰς πόλιν· ἐς δὲ τὴν νῆσον διέβησαν δὴ κατὰ τὸ Περσῶν δέος. Ἀλέξανδρος δὲ ἀνὰ χρόνον ἔμελλεν ὁ Φιλίππου χερρόνησον Κλαζομενὰς ἐργάσεσθαι χώματι ἐς τὴν νῆσον ἐκ τῆς ἠπείρου. τούτων τῶν Κλαζομενίων τὸ πολὺ οὐκ Ἴωνες, Κλεωναῖοι δὲ ἦσαν καὶ ἐκ Φλιοῦντος, ὅσοι Δωριέων ἐς Πελοπόννησον κατελθόντων ἐξέλιπον τὰς πόλεις·, ^7.5.1 Σμύρναν δὲ ἐν ταῖς δώδεκα πόλεσιν οὖσαν Αἰολέων καὶ οἰκουμένην τῆς χώρας, καθʼ ἃ καὶ ἐς ἐμὲ ἔτι πόλιν ἣν καλοῦσιν ἀρχαίαν, Ἴωνες ἐκ Κολοφῶνος ὁρμηθέντες ἀφελόμενοι τοὺς Αἰολεῖς ἔσχον· χρόνῳ δὲ ὕστερον καὶ Ἴωνες μετέδοσαν Σμυρναίοις τοῦ ἐν Πανιωνίῳ συλλόγου. Ἀλέξανδρος δὲ ὁ Φιλίππου τῆς ἐφʼ ἡμῶν πόλεως ἐγένετο οἰκιστὴς κατʼ ὄψιν ὀνείρατος·, ^7.24.5 ἰόντι δὲ ἐς τὸ πρόσω Σελινοῦς τε ποταμὸς καὶ ἀπωτέρω τεσσαράκοντα Αἰγίου σταδίοις ἐπὶ θαλάσσῃ χωρίον ἐστὶν Ἑλίκη. ἐνταῦθα ᾤκητο Ἑλίκη πόλις καὶ Ἴωσιν ἱερὸν ἁγιώτατον Ποσειδῶνος ἦν Ἑλικωνίου. διαμεμένηκε δέ σφισι, καὶ ὡς ὑπὸ Ἀχαιῶν ἐκπεσόντες ἐς Ἀθήνας καὶ ὕστερον ἐξ Ἀθηνῶν ἐς τὰ παραθαλάσσια ἀφίκοντο τῆς Ἀσίας, σέβεσθαι Ποσειδῶνα Ἑλικώνιον· καὶ Μιλησίοις τε ἰόντι ἐπὶ τὴν πηγὴν τὴν Βιβλίδα Ποσειδῶνος πρὸ τῆς πόλεώς ἐστιν Ἑλικωνίου βωμὸς καὶ ὡσαύτως ἐν Τέῳ περίβολός τε καὶ βωμός ἐστι τῷ Ἑλικωνίῳ θέας ἄξιος. ^9.22.1 ἐν Τανάγρᾳ δὲ παρὰ τὸ ἱερὸν τοῦ Διονύσου Θέμιδός ἐστιν, ὁ δὲ Ἀφροδίτης, καὶ ὁ τρίτος τῶν ναῶν Ἀπόλλωνος, ὁμοῦ δὲ αὐτῷ καὶ Ἄρτεμίς τε καὶ Λητώ. ἐς δὲ τοῦ Ἑρμοῦ τὰ ἱερὰ τοῦ τε Κριοφόρου καὶ ὃν Πρόμαχον καλοῦσι, τοῦ μὲν ἐς τὴν ἐπίκλησιν λέγουσιν ὡς ὁ Ἑρμῆς σφισιν ἀποτρέψαι νόσον λοιμώδη περὶ τὸ τεῖχος κριὸν περιενεγκών, καὶ ἐπὶ τούτῳ Κάλαμις ἐποίησεν ἄγαλμα Ἑρμοῦ φέροντα κριὸν ἐπὶ τῶν ὤμων· ὃς δʼ ἂν εἶναι τῶν ἐφήβων προκριθῇ τὸ εἶδος κάλλιστος, οὗτος ἐν τοῦ Ἑρμοῦ τῇ ἑορτῇ περίεισιν ἐν κύκλῳ τὸ τεῖχος ἔχων ἄρνα ἐπὶ τῶν ὤμων·

^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.
^2.31.10 Here there is also a Hermes called Polygius. Against this image, they say, Heracles leaned his club. Now this club, which was of wild olive, taking root in the earth (if anyone cares to believe the story), grew up again and is still alive; Heracles, they say, discovering the wild olive by the Saronic Sea, cut a club from it. There is also a sanctuary of Zeus surnamed Saviour, which, they say, was made by Aetius, the son of Anthas, when he was king. To a water they give the name River of Gold. They say that when the land was afflicted with a drought for nine years, during which no rain fell, all the other waters dried up, but this River of Gold even then continued to flow as before.
^4.4.2 There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame. " ^4.4.3 The Messenians say that a plot was formed by Teleclus against persons of the highest rank in Messene who had come to the sanctuary, his incentive being the excellence of the Messenian land; in furtherance of his design he selected some Spartan youths, all without beards, dressed them in girls clothes and ornaments, and providing them with daggers introduced them among the Messenians when they were resting; the Messenians, in defending themselves, killed the beardless youths and Teleclus himself; but the Lacedaemonians, they say, whose king did not plan this without the general consent, being conscious that they had begun the wrong, did not demand justice for the murder of Teleclus. These are the accounts given by the two sides; one may believe them according to ones feelings towards either side.",
^7.1.1 The land between Elis and Sicyonia, reaching down to the eastern sea, is now called Achaia after the inhabitants, but of old was called Aegialus and those who lived in it Aegialians. According to the Sicyonians the name is derived from Aegialeus, who was king in what is now Sicyonia; others say that it is from the land, the greater part of which is coast ( aigialos). ^7.1.2 Later on, after the death of Hellen, Xuthus was expelled from Thessaly by the rest of the sons of Hellen, who charged him with having appropriated some of the ancestral property. But he fled to Athens, where he was deemed worthy to wed the daughter of Erechtheus, by whom he had sons, Achaeus and Ion. On the death of Erechtheus Xuthus was appointed judge to decide which of his sons should succeed him. He decided that Cecrops, the eldest of them, should be king, and was accordingly banished from the land by the rest of the sons of Erechtheus. ^7.1.3 He reached Aegialus, made his home there, and there died. of his sons, Achaeus with the assistance of allies from Aegialus and Athens returned to Thessaly and recovered the throne of his fathers: Ion, while gathering an army against the Aegialians and Selinus their king, received a message from Selinus, who offered to give him in marriage Helice, his only child, as well as to adopt him as his son and successor. ^7.1.4 It so happened that the proposal found favour with Ion, and on the death of Selinus he became king of the Aegialians. He called the city he founded in Aegialus Helice after his wife, and called the inhabitants Ionians after himself. This, however, was not a change of name, but an addition to it, for the folk were named Aegialian Ionians. The original name clung to the land even longer than to the people; for at any rate in the list of the allies of Agamemnon, Homer Hom. Il. 2.575 is content to mention the ancient name of the land: Throughout all Aegialus and about wide Helice. Hom. Il. 2.575, ^7.1.5 At that time in the reign of Ion the Eleusinians made war on the Athenians, and these having invited Ion to be their leader in the war, he met his death in Attica, his tomb being in the deme of Potamus. The descendants of Ion became rulers of the Ionians, until they themselves as well as the people were expelled by the Achaeans. The Achaeans at that time had themselves been expelled from Lacedaemon and Argos by the Dorians. ^7.1.6 The history of the Ionians in relation to the Achaeans I will give as soon as I have explained the reason why the inhabitants of Lacedaemon and Argos were the only Peloponnesians to be called Achaeans before the return of the Dorians. Archander and Architeles, sons of Achaeus, came from Phthiotis to Argos, and after their arrival became sons-in-law of Danaus, Architeles marrying Automate and Archander Scaea. A very clear proof that they settled in Argos is the fact that Archander named his son Metanastes ( settler). "

^7.2.7 Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name.
^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 A few years afterwards Medon and Neileus, the oldest of the sons of Codrus, quarrelled about the rule, and Neileus refused to allow Medon to rule over him, because he was lame in one foot. The disputants agreed to refer the matter to the Delphic oracle, and the Pythian priestess gave the kingdom of Athens to Medon. So Neileus and the rest of the sons of Codrus set out to found a colony, taking with them any Athenian who wished to go with them, but the greatest number of their company was composed of Ionians. The Ionians who settled at Myus and Priene, they too took the cities from Carians. The founder of Myus was Cyaretus the son of Codrus, but the people of Priene, half Theban and half Ionian, had as their founders Philotas, the descendant of Peneleus, and Aepytus, the son of Neileus. The people of Priene, although they suffered much at the hands of Tabutes the Persian and afterwards at the hands of Hiero, a native, yet down to the present day are accounted Ionians. The people of Myus left their city on account of the following accident. A small inlet of the sea used to run into their land. This inlet the river Maeander turned into a lake, by blocking up the entrance with mud. When the water, ceasing to be sea, became fresh, This is rather a strange sense to give to ἐνόστησε, and perhaps with Sylburg we should read ἐνόσησε, “became unhealthy,” (owing to its being stagt). gnats in vast swarms bred in the lake until the inhabitants were forced to leave the city. They departed for Miletus, taking with them the images of the gods and their other movables, and on my visit I found nothing in Myus except a white marble temple of Dionysus. A similar fate to that of Myus happened to the people of Atarneus, under Mount Pergamus. This was the third expedition sent out from Greece under kings of a race different from that of the common folk. The earliest was when Iolaus of Thebes, the nephew of Heracles, led the Athenians and Thespians to Sardinia . One generation before the Ionians set sail from Athens, the Lacedaemonians and Minyans who had been expelled from Lemnos by the Pelasgians were led by the Theban Theras, the son of Autesion, to the island now called after him, but formerly named Calliste . The third occasion was the expedition to which I have referred, when the sons of Codrus were appointed leaders of the Ionians, although they were not related to them, but were, through Codrus and Melanthus, Messenians of Pylus, and, on their mothers side, Athenians. Those who shared in the expedition of the Ionians were the following among the Greeks: some Thebans under Philotas, a descendant of Peneleus; Minyans of Orchomenus, because they were related to the sons of Codrus. There also took part all the Phocians except the Delphians, and with them Abantes from Euboea . Ships for the voyage were given to the Phocians by Philogenes and Damon, Athenians and sons of Euctemon, who themselves led the colony. When they landed in Asia they divided, the different parties attacking the different cities on the coast, and Neileus with his party made for Miletus . The Milesians themselves give the following account of their earliest history. For two generations, they say, their land was called Anactoria, during the reigns of Anax, an aboriginal, and of Asterius his son; but when Miletus landed with an army of Cretans both the land and the city changed their name to Miletus . Miletus and his men came from Crete, fleeing from Minos, the son of Europa; the Carians, the former inhabitants of the land, united with the Cretans. But to resume. When the Ionians had overcome the ancient Milesians they killed every male, except those who escaped at the capture of the city, but the wives of the Milesians and their daughters they married. The grave of Neileus is on the left of the road, not far from the gate, as you go to Didymi . The sanctuary of Apollo at Didymi, and his oracle, are earlier than the immigration of the Ionians, while the cult of Ephesian Artemis is far more ancient still than their coming. Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. 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. 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.",
^7.3.9 They left of their own free-will Colophonian territory also, and so occupied the land which they still hold, and built on the mainland the city of Clazomenae. Later they crossed over to the island through their fear of the Persians. But in course of time Alexander the son of Philip was destined to make Clazomenae a peninsula by a mole from the mainland to the island. of these Clazomenians the greater part were not Ionians, but Cleonaeans and Phliasians, who abandoned their cities when the Dorians had returned to Peloponnesus .
^7.5.1 Smyrna, one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Colophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream.

^7.24.5 Going on further you come to the river Selinus, and forty stades away from Aegium is a place on the sea called Helice. Here used to be situated a city Helice, where the Ionians had a very holy sanctuary of Heliconian Poseidon. Their worship of Heliconian Poseidon has remained, even after their expulsion by the Achaeans to Athens, and subsequently from Athens to the coasts of Asia . At Miletus too on the way to the spring Biblis there is before the city an altar of Heliconian Poseidon, and in Teos likewise the Heliconian has a precinct and an altar, well worth seeing.
^9.22.1 Beside the sanctuary of Dionysus at Tanagra are three temples, one of Themis, another of Aphrodite, and the third of Apollo; with Apollo are joined Artemis and Leto. There are sanctuaries of Hermes Ram-bearer and of Hermes called Champion. They account for the former surname by a story that Hermes averted a pestilence from the city by carrying a ram round the walls; to commemorate this Calamis made an image of Hermes carrying a ram upon his shoulders. Whichever of the youths is judged to be the most handsome goes round the walls at the feast of Hermes, carrying a lamb on his shoulders.

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^2.1 BOOK 2: 1. ANAXIMANDERAnaximander, the son of Praxiades, was a native of Miletus. He laid down as his principle and element that which is unlimited without defining it as air or water or anything else. He held that the parts undergo change, but the whole is unchangeable; that the earth, which is of spherical shape, lies in the midst, occupying the place of a centre; that the moon, shining with borrowed light, derives its illumination from the sun; further, that the sun is as large as the earth and consists of the purest fire.He was the first inventor of the gnomon and set it up for a sundial in Lacedaemon, as is stated by Favorinus in his Miscellaneous History, in order to mark the solstices and the equinoxes; he also constructed clocks to tell the time. ^2.2 He was the first to draw on a map the outline of land and sea, and he constructed a globe as well.His exposition of his doctrines took the form of a summary which no doubt came into the hands, among others, of Apollodorus of Athens. He says in his Chronology that in the second year of the 58th Olympiad Anaximander was sixty-four, and that he died not long afterwards. Thus he flourished almost at the same time as Polycrates the tyrant of Samos. There is a story that the boys laughed at his singing, and that, when he heard of it, he rejoined, Then to please the boys I must improve my singing.There is another Anaximander, also of Miletus, a historian who wrote in the Ionic dialect.

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βασιλέως Ἀλρου τῶν ἐν Ναυλόχωι κτων ὃσοι μέν εἰσι ς αὐτομους εἶναι καέρους ἔχας τήν ταὶ τὰς οἰκίας τὰς ἐν τόλει πάς καὶ τὴγ χώραν ὅ Πριήν αἷς ἂν δέω τὸ δε καὶ Μυρσ αὶ Π χώραγ ινώσκω ἐμὴν εἶναι τοὺς δὲ κατοικοῦντας ἐν ταῖς κώμαις ταύταις φέρειν τοὺς φόρους τῆς δὲ συντάξεως ἀφίημι τὴμ Πριηνέωμ πόλιν καὶ τὴμ φρουρν ἐφσάγει δια ΟΜΜΙΑΠΟ τὰς δίκας νει ὑμᾶς δικαστήριον δ’ ἡμᾶ ὑμᾶς

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