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The History of Herodotus

By Herodotus
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The History of Herodotus

By Herodotus

Written 440 B.C.E

Translated by George Rawlinson

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Book VI
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Aristagoras, the author of the Ionian revolt, perished in the way which I have described. Meanwhile Histiaeus, tyrant of Miletus, who had been allowed by Darius to leave Susa, came down to Sardis. On his arrival, being asked by Artaphernes, the Sardian satrap, what he thought was the reason that the Ionians had rebelled, he made answer that he could not conceive, and it had astonished him greatly, pretending to be quite unconscious of the whole business. Artaphernes, however, who perceived that he was dealing dishonestly, and who had in fact full knowledge of the whole history of the outbreak, said to him, "I will tell thee how the case stands, Histiaeus: this shoe is of thy stitching; Aristagoras has but put it on."

Such was the remark made by Artaphernes concerning the rebellion. Histiaeus, alarmed at the knowledge which he displayed, so soon as night fell, fled away to the coast. Thus he forfeited his word to Darius; for though he had pledged himself to bring Sardinia, the biggest island in the whole world, under the Persian yoke, he in reality sought to obtain the direction of the war against the king. Crossing over to Chios, he was there laid in bonds by the inhabitants, who accused him of intending some mischief against them in the interest of Darius. However, when the whole truth was laid before them, and they found that Histiaeus was in reality a foe to the king, they forthwith set him at large again.

After this the Ionians inquired of him for what reason he had so strongly urged Aristagoras to revolt from the king, thereby doing their nation so ill a service. In reply, he took good care not to disclose to them the real cause, but told them that King Darius had intended to remove the Phoenicians from their own country, and place them in Ionia, while he planted the Ionians in Phoenicia, and that it was for this reason he sent Aristagoras the order. Now it was not true that the king had entertained any such intention, but Histiaeus succeeded hereby in arousing the fears of the Ionians.

After this, Histiaeus, by means of a certain Hermippus, a native of Atarneus, sent letters to many of the Persians in Sardis, who had before held some discourse with him concerning a revolt. Hermippus, however, instead of conveying them to the persons to whom they were addressed, delivered them into the hands of Artaphernes, who, perceiving what was on foot, commanded Hermippus to deliver the letters according to their addresses, and then bring him back the answers which were sent to Histiaeus. The traitors being in this way discovered, Artaphernes put a number of Persians to death, and caused a commotion in Sardis.

As for Histiaeus, when his hopes in this matter were disappointed, he persuaded the Chians to carry him back to Miletus; but the Milesians were too well pleased at having got quit of Aristagoras to be anxious to receive another tyrant into their country; besides which they had now tasted liberty. They therefore opposed his return; and when he endeavoured to force an entrance during the night, one of the inhabitants even wounded him in the thigh. Having been thus rejected from his country, he went back to Chios; whence, after failing in an attempt to induce the Chians to give him ships, he crossed over to Mytilene, where he succeeded in obtaining vessels from the Lesbians. They fitted out a squadron of eight triremes, and sailed with him to the Hellespont, where they took up their station, and proceeded to seize all the vessels which passed out from the Euxine, unless the crews declared themselves ready to obey his orders.

While Histiaeus and the Mytilenaeans were thus employed, Miletus was expecting an attack from a vast armament, which comprised both a fleet and also a land force. The Persian captains had drawn their several detachments together, and formed them into a single army; and had resolved to pass over all the other cities, which they regarded as of lesser account, and to march straight on Miletus. Of the naval states, Phoenicia showed the greatest zeal; but the fleet was composed likewise of the Cyprians (who had so lately been brought under), the Cilicians, and also the Egyptians.

While the Persians were thus making preparations against Miletus and Ionia, the Ionians, informed of their intent, sent their deputies to the Panionium, and held a council upon the posture of their affairs. Hereat it was determined that no land force should be collected to oppose the Persians, but that the Milesians should be left to defend their own walls as they could; at the same time they agreed that the whole naval force of the states, not excepting a single ship, should be equipped, and should muster at Lade, a small island lying off Miletus- to give battle on behalf of the place.

Presently the Ionians began to assemble in their ships, and with them came the Aeolians of Lesbos; and in this way they marshalled their line:- The wing towards the east was formed of the Milesians themselves, who furnished eighty ships; next to them came the Prienians with twelve, and the Myusians with three ships; after the Myusians were stationed the Teians, whose ships were seventeen; then the Chians, who furnished a hundred. The Erythraeans and Phocaeans followed, the former with eight, the latter with three ships; beyond the Phocaeans were the Lesbians, furnishing seventy; last of all came the Samians, forming the western wing, and furnishing sixty vessels. The fleet amounted in all to three hundred and fifty-three triremes. Such was the number on the Ionian side.

On the side of the barbarians the number of vessels was six hundred. These assembled off the coast of Milesia, while the land army collected upon the shore; but the leaders, learning the strength of the Ionian fleet, began to fear lest they might fail to defeat them, in which case, not having the mastery at sea, they would be unable to reduce Miletus, and might in consequence receive rough treatment at the hands of Darius. So when they thought of all these things, they resolved on the following course:- Calling together the Ionian tyrants, who had fled to the Medes for refuge when Aristagoras deposed them from their governments, and who were now in camp, having joined in the expedition against Miletus, the Persians addressed them thus: "Men of Ionia, now is the fit time to show your zeal for the house of the king. Use your best efforts, every one of you, to detach your fellow-countrymen from the general body. Hold forth to them the promise that, if they submit, no harm shall happen to them on account of their rebellion; their temples shall not be burnt, nor any of their private buildings; neither shall they be treated with greater harshness than before the outbreak. But if they refuse to yield, and determine to try the chance of a battle, threaten them with the fate which shall assuredly overtake them in that case. Tell them, when they are vanquished in fight, they shall be enslaved; their boys shall be made eunuchs, and their maidens transported to Bactra; while their country shall be delivered into the hands of foreigners."

Thus spake the Persians. The Ionian tyrants sent accordingly by night to their respective citizens, and reported the words of the Persians; but the people were all staunch, and refused to betray their countrymen, those of each state thinking that they alone had had made to them. Now these events happened on the first appearance of the Persians before Miletus.

Afterwards, while the Ionian fleet was still assembled at Lade, councils were held, and speeches made by divers persons- among the rest by Dionysius, the Phocaean captain, who thus expressed himself:- "Our affairs hang on the razor's edge, men of Ionia, either to be free or to be slaves; and slaves, too, who have shown themselves runaways. Now then you have to choose whether you will endure hardships, and so for the present lead a life of toil, but thereby gain ability to overcome your enemies and establish your own freedom; or whether you will persist in this slothfulness and disorder, in which case I see no hope of your escaping the king's vengeance for your rebellion. I beseech you, be persuaded by me, and trust yourselves to my guidance. Then, if the gods only hold the balance fairly between us, I undertake to say that our foes will either decline a battle, or, if they fight, suffer complete discomfiture."

These words prevailed with the Ionians, and forthwith they committed themselves to Dionysius; whereupon he proceeded every day to make the ships move in column, and the rowers ply their oars, and exercise themselves in breaking the line; while the marines were held under arms, and the vessels were kept, till evening fell, upon their anchors, so that the men had nothing but toil from morning even to night. Seven days did the Ionians continue obedient, and do whatsoever he bade them; but on the eighth day, worn out by the hardness of the work and the heat of the sun, and quite unaccustomed to such fatigues, they began to confer together, and to say one to another, "What god have we offended to bring upon ourselves such a punishment as this? Fools and distracted that we were, to put ourselves into the hands of this Phocaean braggart, who does but furnish three ships to the fleet! He, now that he has got us, plagues us in the most desperate fashion; many of us, in consequence, have fallen sick already- many more expect to follow. We had better suffer anything rather than these hardships; even the slavery with which we are threatened, however harsh, can be no worse than our present thraldom. Come, let us refuse him obedience." So saying, they forthwith ceased to obey his orders, and pitched their tents, as if they had been soldiers, upon the island, where they reposed under the shade all day, and refused to go aboard the ships and train themselves.

Now when the Samian captains perceived what was taking place, they were more inclined than before to accept the terms which Aeaces, the son of Syloson, had been authorised by the Persians to offer them, on condition of their deserting from the confederacy. For they saw that all was disorder among the Ionians, and they felt also that it was hopeless to contend with the power of the king; since if they defeated the fleet which had been sent against them, they knew that another would come five times as great. So they took advantage of the occasion which now offered, and as soon as ever they saw the Ionians refuse to work, hastened gladly to provide for the safety of their temples and their properties. This Aeaces, who made the overtures to the Samians, was the son of Syloson, and grandson of the earlier Aeaces. He had formerly been tyrant of Samos, but was ousted from his government by Aristagoras the Milesian, at the same time with the other tyrants of the Ionians.

The Phoenicians soon afterwards sailed to the attack; and the Ionians likewise put themselves in line, and went out to meet them. When they had now neared one another, and joined battle, which of the Ionians fought like brave men and which like cowards, I cannot declare with any certainty, for charges are brought on all sides; but the tale goes that the Samians, according to the agreement which they had made with Aeaces, hoisted sail, and quitting their post bore away for Samos, except eleven ships, whose captains gave no heed to the orders of the commanders, but remained and took part in the battle. The state of Samos, in consideration of this action, granted to these men, as an acknowledgment if their bravery, the honour of having their names, and the names of their fathers, inscribed upon a pillar, which still stands in the market-place. The Lesbians also, when they saw the Samians, who were drawn up next them, begin to flee, themselves did the like; and the example, once set, was followed by the greater number of the Ionians.

Of those who remained and fought, none were so rudely handled as the Chians, who displayed prodigies of valour, and disdained to play the part of cowards. They furnished to the common fleet, as I mentioned above, one hundred ships, having each of them forty armed citizens, and those picked men, on board; and when they saw the greater portion of the allies betraying the common cause, they for their part, scorning to imitate the base conduct of these traitors, although they were left almost alone and unsupported, a very few friends continuing to stand by them, notwithstanding went on with the fight, and ofttimes cut the line of the enemy, until at last, after they had taken very many of their adversaries' ships, they ended by losing more than half of their own. Hereupon, with the remainder of their vessels, the Chians fled away to their own country.

As for such of their ships as were damaged and disabled, these, being pursued by the enemy, made straight for Mycale, where the crews ran them ashore, and abandoning them began their march along the continent. Happening in their way upon the territory of Ephesus, they essayed to cross it; but here a dire misfortune befell them. It was night, and the Ephesian women chanced to be engaged in celebrating the Thesmophoria- the previous calamity of the Chians had not been heard of- so when the Ephesians saw their country invaded by an armed band, they made no question of the new-comers being robbers who purposed to carry off their women; and accordingly they marched out against them in full force, and slew them all. Such were the misfortunes which befell them of Chios.

Dionysius, the Phocaean, when he perceived that all was lost, having first captured three ships from the enemy, himself took to flight. He would not, however, return to Phocaea, which he well knew must fall again, like the rest of Ionia, under the Persian yoke; but straightway, as he was, he set sail for Phoenicia, and there sunk a number of merchantmen, and gained a great booty; after which he directed his course to Sicily, where he established himself as a corsair, and plundered the Carthaginians and Tyrrhenians, but did no harm to the Greeks.

The Persians, when they had vanquished the Ionians in the sea-fight, besieged Miletus both by land and sea, driving mines under the walls, and making use of every known device, until at length they took both the citadel and the town, six years from the time when the revolt first broke out under Aristagoras. All the inhabitants of the city they reduced to slavery, and thus the event tallied with the announcement which had been made by the oracle.

For once upon a time, when the Argives had sent to Delphi to consult the god about the safety of their own city, a prophecy was given them, in which others besides themselves were interested; for while it bore in part upon the fortunes of Argos, it touched in a by-clause the fate of the men of Miletus. I shall set down the portion which concerned the Argives when I come to that part of my History, mentioning at present only the passage in which the absent Milesians were spoken of. This passage was as follows:-

Then shalt thou, Miletus, so oft the contriver of evil,
Be, thyself, to many a least and an excellent booty:
Then shall thy matrons wash the feet of long-haired masters-
Others shall then possess our lov'd Didymian temple. Such a fate now befell the Milesians; for the Persians, who wore their hair long, after killing most of the men, made the women and children slaves; and the sanctuary at Didyma, the oracle no less than the temple was plundered and burnt; of the riches whereof I have made frequent mention in other parts of my History.

Those of the Milesians whose lives were spared, being carried prisoners to Susa, received no ill treatment at the hands of King Darius, but were established by him in Ampe, a city on the shores of the Erythraean sea, near the spot where the Tigris flows into it. Miletus itself, and the plain about the city, were kept by the Persians for themselves, while the hill-country was assigned to the Carians of Pedasus.

And now the Sybarites, who after the loss of their city occupied Laus and Scidrus, failed duly to return the former kindness of the Milesians. For these last, when Sybaris was taken by the Crotoniats, made a great mourning, all of them, youths as well as men, shaving their heads; since Miletus and Sybaris were, of all the cities whereof we have any knowledge, the two most closely united to one another. The Athenians, on the other hand, showed themselves beyond measure afflicted at the fall of Miletus, in many ways expressing their sympathy, and especially by their treatment of Phrynichus. For when this poet brought out upon the stage his drama of the Capture of Miletus, the whole theatre burst into tears; and the people sentenced him to pay a fine of a thousand drachms, for recalling to them their own misfortunes. They likewise made a law that no one should ever again exhibit that piece.

Thus was Miletus bereft of its inhabitants. In Samos the people of the richer sort were much displeased with the doings of the captains, and the dealings they had had the Medes; they therefore held a council, very shortly after the sea-fight, and resolved that they would not remain to become the slaves of Aeaces and the Persians, but before the tyrant set foot in their country, would sail away and found a colony in another land. Now it chanced that about this time the Zanclaeans of Sicily had sent ambassadors to the Ionians, and invited them to Kale-Acte where they wished an Ionian city to be founded. This place, Kale-Acte (or the Fair Strand) as it is called, is in the country of the Sicilians, and is situated in the part of Sicily which looks towards Tyrrhenia. The offer thus made to all the Ionians was embraced only by the Samians, and by such of the Milesians as had contrived to effect their escape.

Hereupon this is what ensued. The Samians on their voyage reached the country of the Epizephyrian Locrians, at a time when the Zanclaeans and their king Scythas were engaged in the siege of a Sicilian town which they hoped to take. Anaxilaus, tyrant of Rhegium, who was on ill terms with the Zanclaeans knowing how matters stood, made application to the Samians, and persuaded them to give up the thought of Kale-Acte the place to which they were bound, and to seize Zancle itself, which was left without men. The Samians followed this counsel and possessed themselves of the town; which the Zanclaeans no sooner heard than they hurried to the rescue, calling to their aid Hippocrates, tyrant of Gela, who was one of their allies. Hippocrates came with his army to their assistance; but on his arrival he seized Scythas, the Zanclaean king, who had just lost his city, and sent him away in chains, together with his brother Pythogenes, to the town of Inycus; after which he came to an understanding with the Samians, exchanged oaths with them, and agreed to betray the people of Zancle. The reward of his treachery was to be one-half of the goods and chattels, including slaves, which the town contained, and all that he could find in the open country. Upon this Hippocrates seized and bound the greater number of the Zanclaeans as slaves; delivering, however, into the hands of the Samians three hundred of the principal citizens, to be slaughtered; but the Samians spared the lives of these persons.

Scythas, the king of the Zanclaeans, made his escape from Inycus, and fled to Himera; whence he passed into Asia, and went up to the court of Darius. Darius thought him the most upright of all the Greeks to whom he afforded a refuge; for with the king's leave he paid a visit to Sicily, and thence returned back to Persia, where he lived in great comfort, and died by a natural death at an advanced age.

Thus did the Samians escape the yoke of the Medes, and possess themselves without any trouble of Zancle, a most beautiful city. At Samos itself the Phoenicians, after the fight which had Miletus for its prize was over, re-established Aeaces, the son of Syloson, upon his throne. This they did by the command of the Persians, who looked upon Aeaces as one who had rendered them a high service and therefore deserved well at their hands. They likewise spared the Samians, on account of the desertion of their vessels, and did not burn either their city or their temples, as they did those of the other rebels. Immediately after the fall of Miletus the Persians recovered Caria, bringing some of the cities over by force, while others submitted of their own accord.

Meanwhile tidings of what had befallen Miletus reached Histiaeus the Milesian, who was still at Byzantium, employed in intercepting the Ionian merchantmen as they issued from the Euxine. Histiaeus had no sooner heard the news than he gave the Hellespont in charge to Bisaltes, son of Apollophanes, a native of Abydos, and himself, at the head of his Lesbians, set sail for Chios. One of the Chian garrisons which opposed him he engaged at a place called "The Hollows," situated in the Chian territory, and of these he slaughtered a vast number; afterwards, by the help of his Lesbians, he reduced all the rest of the Chians, who were weakened by their losses in the sea-fight, Polichne, a city of Chios, serving him as head-quarters.

It mostly happens that there is some warning when great misfortunes are about to befall a state or nation; and so it was in this instance, for the Chians had previously had some strange tokens sent to them. A choir of a hundred of their youths had been despatched to Delphi; and of these only two had returned; the remaining ninety-eight having been carried off by a pestilence. Likewise, about the same time, and very shortly before the sea-fight, the roof of a school-house had fallen in upon a number of their boys, who were at lessons; and out of a hundred and twenty children there was but one left alive. Such were the signs which God sent to warn them. It was very shortly afterwards that the sea-fight happened, which brought the city down upon its knees; and after the sea-fight came the attack of Histiaeus and his Lesbians, to whom the Chians, weakened as they were, furnished an easy conquest.

Histiaeus now led a numerous army, composed of Ionians and Aelians, against Thasos, and had laid siege to the place when news arrived that the Phoenicians were about to quit Miletus and attack the other cities of Ionia. On hearing this, Histiaeus raised the siege of Thasos, and hastened to Lesbos with all his forces. There his army was in great straits for want of food; whereupon Histiaeus left Lesbos and went across to the mainland, intending to cut the crops which were growing in the Atarnean territory, and likewise in the plain of the Caicus, which belonged to Mysia. Now it chanced that a certain Persian named Harpagus was in these regions at the head of an army of no little strength. He, when Histiaeus landed, marched out to meet him, and engaging with his forces destroyed the greater number of them, and took Histiaeus himself prisoner.

Histiaeus fell into the hands of the Persians in the following manner. The Greeks and Persians engaged at Malena, in the region of Atarneus; and the battle was for a long time stoutly contested, till at length the cavalry came up, and, charging the Greeks, decided the conflict. The Greeks fled; and Histiaeus, who thought that Darius would not punish his fault with death, showed how he loved his life by the following conduct. Overtaken in his flight by one of the Persians, who was about to run him through, he cried aloud in the Persian tongue that he was Histiaeus the Milesian.

Now, had he been taken straightway before King Darius, I verily believe that he would have received no hurt, but the king would have freely forgiven him. Artaphernes, however, satrap of Sardis, and his captor Harpagus, on this very account- because they were afraid that, if he escaped, he would be again received into high favour by the king- put him to death as soon as he arrived at Sardis. His body they impaled at that place, while they embalmed his head and sent it up to Susa to the king. Darius, when he learnt what had taken place, found great fault with the men engaged in this business for not bringing Histiaeus alive into his presence, and commanded his servants to wash and dress the head with all care, and then bury it, as the head of a man who had been a great benefactor to himself and the Persians. Such was the sequel of the history of Histiaeus.

The naval armament of the Persians wintered at Miletus, and in the following year proceeded to attack the islands off the coast, Chios, Lesbos, and Tenedos, which were reduced without difficulty. Whenever they became masters of an island, the barbarians, in every single instance, netted the inhabitants. Now the mode in which they practise this netting is the following. Men join hands, so as to form a line across from the north coast to the south, and then march through the island from end to end and hunt out the inhabitants. In like manner the Persians took also the Ionian towns upon the mainland, not however netting the inhabitants, as it was not possible.

And now their generals made good all the threats wherewith they had menaced the Ionians before the battle. For no sooner did they get possession of the towns than they choose out all the best favoured boys and made them eunuchs, while the most beautiful of the girls they tore from their homes and sent as presents to the king, at the same time burning the cities themselves, with their temples. Thus were the Ionians for the third time reduced to slavery; once by the Lydians, and a second, and now a third time, by the Persians.

The sea force, after quitting Ionia, proceeded to the Hellespont, and took all the towns which lie on the left shore as one sails into the straits. For the cities on the right bank had already been reduced by the land force of the Persians. Now these are the places which border the Hellespont on the European side; the Chersonese, which contains a number of cities, Perinthus, the forts in Thrace, Selybria, and Byzantium. The Byzantines at this time, and their opposite neighbours, the Chalcedonians, instead of awaiting the coming of the Phoenicians, quitted their country, and sailing into the Euxine, took up their abode at the city of Mesembria. The Phoenicians, after burning all the places above mentioned, proceeded to Proconnresus and Artaca, which they likewise delivered to the flames; this done, they returned to the Chersonese, being minded to reduce those cities which they had not ravaged in their former cruise. Upon Cyzicus they made no attack at all, as before their coming the inhabitants had made terms with Oebares, the son of Megabazus, and satrap of Dascyleium, and had submitted themselves to the king. In the Chersonese the Phoenicians subdued all the cities, excepting Cardia.

Up to this time the cities of the Chersonese had been under the government of Miltiades, the son of Cimon, and grandson of Stesagoras, to whom they had descended from Miltiades, the son of Cypselus, who obtained possession of them in the following manner. The Dolonci, a Thracian tribe, to whom the Chersonese at that time belonged, being harassed by a war in which they were engaged with the Apsinthians, sent their princes to Delphi to consult the oracle about the matter. The reply of the Pythoness bade them "take back with them as a colonist into their country the man who should first offer them hospitality after they quitted the temple." The Dolonci, following the Sacred Road, passed through the regions of Phocis and Boeotia; after which, as still no one invited them in, they turned aside, and travelled to Athens.

Now Pisistratus was at this time sole lord of Athens; but Miltiades, the son of Cypselus, was likewise a person of much distinction. He belonged to a family which was wont to contend in the four-horse-chariot races, and traced its descent to Aeacus and Egina, but which, from the time of Philaeas, the son of Ajax, who was the first Athenian citizen of the house, had been naturalised at Athens. It happened that as the Dolonci passed his door Miltiades was sitting in his vestibule, which caused him to remark them, dressed as they were in outlandish garments, and armed moreover with lances. He therefore called to them, and, on their approach, invited them in, offering them lodging and entertainment. The strangers accepted his hospitality, and, after the banquet was over, they laid before him in full the directions of the oracle and besought him on their own part to yield obedience to the god. Miltiades was persuaded ere they had done speaking; for the government of Pisistratus was irksome to him, and he wanted to be beyond the tyrant's reach. He therefore went straightway to Delphi, and inquired of the oracle whether he should do as the Dolonci desired.

As the Pythoness backed their request, Miltiades, son of Cypselus who had already won the four-horse chariot-race at Olympia, left Athens, taking with him as many of the Athenians as liked to join in the enterprise, and sailed away with the Dolonci. On his arrival at the Chersonese, he was made king by those who had invited him. After this his first act was to build a wall across the neck of the Chersonese from the city of Cardia to Pactya, to protect the country from the incursions and ravages of the Apsinthians. The breadth of the isthmus at this part is thirty-six furlongs, the whole length of the peninsula within the isthmus being four hundred and twenty furlongs.

When he had finished carrying the wall across the isthmus, and had thus secured the Chersonese against the Apsinthians, Miltiades proceeded to engage in other wars, and first of all attacked the Lampsacenians; but falling into an ambush which they had laid he had the misfortune to be taken prisoner. Now it happened that Miltiades stood high in the favour of Croesus, king of Lydia. When Croesus therefore heard of his calamity, he sent and commanded the men of Lampsacus to give Miltiades his freedom; "if they refused," he said, "he would destroy them like a fir." Then the Lampsacenians were somewhile in doubt about this speech of Croesus, and could not tell how to construe his threat "that he would destroy them like a fir"; but at last one of their elders divined the true sense, and told them that the fir is the only tree which, when cut down, makes no fresh shoots, but forthwith dies outright. So the Lampsacenians, being greatly afraid of Croesus, released Miltiades, and let him go free.

Thus did Miltiades, by the help of Croesus, escape this danger. Some time afterwards he died childless, leaving his kingdom and his riches to Stesagoras, who was the son of Cimon, his half-brother. Ever since his death the people of the Chersonese have offered him the customary sacrifices of a founder; and they have further established in his honour a gymnic contest and a chariot-race, in neither of which is it lawful for any Lampsacenian to contend. Before the war with Lampsacus was ended Stesagoras too died childless: he was sitting in the hall of justice when he was struck upon the head with a hatchet by a man who pretended to be a deserter, but was in good sooth an enemy, and a bitter one.

Thus died Stesagoras; and upon his death the Pisistratidae fitted out a trireme, and sent Miltiades, the son of Cimon, and brother of the deceased, to the Chersonese, that he might undertake the management of affairs in that quarter. They had already shown him much favour at Athens, as if, forsooth, they had been no parties to the death of his father Cimon- a matter whereof I will give an account in another place. He upon his arrival remained shut up within the house, pretending to do honour to the memory of his dead brother; whereupon the chief people of the Chersonese gathered themselves together from all the cities of the land, and came in a procession to the place where Miltiades was, to condole with him upon his misfortune. Miltiades commanded them to be seized and thrown into prison; after which he made himself master of the Chersonese, maintained a body of five hundred mercenaries, and married Hegesipyla, daughter of the Thracian king Olorus.

This Miltiades, the son of Cimon, had not been long in the country when a calamity befell him yet more grievous than those in which he was now involved: for three years earlier he had had to fly before an incursion of the Scyths. These nomads, angered by the attack of Darius, collected in a body and marched as far as the Chersonese. Miltiades did not await their coming, but fled, and remained away until the Scyths retired, when the Dolonci sent and fetched him back. All this happened three years before the events which befell Miltiades at the present time.

He now no sooner heard that the Phoenicians were attacking Tenedos than he loaded five triremes with his goods and chattels, and set sail for Athens. Cardia was the point from which he took his departure; and as he sailed down the gulf of Melas, along the shore of the Chersonese, he came suddenly upon the whole Phoenician fleet. However he himself escaped, with four of his vessels, and got into Imbrus, one trireme only falling into the hands of his pursuers. This vessel was under the command of his eldest son Metiochus, whose mother was not the daughter of the Thracian king Olorus, but a different woman. Metiochus and his ship were taken; and when the Phoenicians found out that he was a son of Miltiades they resolved to convey him to the king, expecting thereby to rise high in the royal favour. For they remembered that it was Miltiades who counselled the Ionians to hearken when the Scyths prayed them to break up the bridge and return home. Darius, however, when the Phoenicians brought Metiochus into his presence, was so far from doing him any hurt, that he loaded him with benefits. He gave him a house and estate, and also a Persian wife, by whom there were children born to him who were accounted Persians. As for Miltiades himself, from Imbrus he made his way in safety to Athens.

At this time the Persians did no more hurt to the Ionians; but on the contrary, before the year was out, they carried into effect the following measures, which were greatly to their advantage. Artaphernes, satrap of Sardis, summoned deputies from all the Ionian cities, and forced them to enter into agreements with one another, not to harass each other by force of arms, but to settle their disputes by reference. He likewise took the measurement of their whole country in parasangs- such is the name which the Persians give to a distance of thirty furlongs- and settled the tributes which the several cities were to pay, at a rate that has continued unaltered from the time when Artaphernes fixed it down to the present day. The rate was very nearly the same as that which had been paid before the revolt. Such were the peaceful dealings of the Persians with the Ionians.

The next spring Darius superseded all the other generals, and sent down Mardonius, the son of Gobryas, to the coast, and with him a vast body of men, some fit for sea, others for land service. Mardonius was a youth at this time, and had only lately married Artazostra, the king's daughter. When Mardonius, accompanied by this numerous host, reached Cilicia, he took ship and proceeded along shore with his fleet, while the land army marched under other leaders towards the Hellespont. In the course of his voyage along the coast of Asia he came to Ionia; and here I have a marvel to relate which will greatly surprise those Greeks who cannot believe that Otanes advised the seven conspirators to make Persia a commonwealth. Mardonius put down all the despots throughout Ionia, and in lieu of them established democracies. Having so done, he hastened to the Hellespont, and when a vast multitude of ships had been brought together, and likewise a powerful land force, he conveyed his troops across the strait by means of his vessels, and proceeded through Europe against Eretria and Athens.

At least these towns served as a pretext for the expedition, the real purpose of which was to subjugate as great a number as possible of the Grecian cities; and this became plain when the Thasians, who did not even lift a hand in their defence, were reduced by the sea force, while the land army added the Macedonians to the former slaves of the king. All the tribes on the hither side of Macedonia had been reduced previously. From Thasos the fleet stood across to the mainland, and sailed along shore to Acanthus, whence an attempt was made to double Mount Athos. But here a violent north wind sprang up, against which nothing could contend, and handled a large number of the ships with much rudeness, shattering them and driving them aground upon Athos. 'Tis said the number of the ships destroyed was little short of three hundred; and the men who perished were more than twenty thousand. For the sea about Athos abounds in monsters beyond all others; and so a portion were seized and devoured by these animals, while others were dashed violently against the rocks; some, who did not know how to swim, were engulfed; and some died of the cold.

While thus it fared with the fleet, on land Mardonius and his army were attacked in their camp during the night by the Brygi, a tribe of Thracians; and here vast numbers of the Persians were slain, and even Mardonius himself received a wound. The Brygi, nevertheless, did not succeed in maintaining their own freedom: for Mardonius would not leave the country till he had subdued them and made them subjects of Persia. Still, though he brought them under the yoke, the blow which his land force had received at their hands, and the great damage done to his fleet off Athos, induced him to set out upon his retreat; and so this armament, having failed disgracefully, returned to Asia.

The year after these events, Darius received information from certain neighbours of the Thasians that those islanders were making preparations for revolt; he therefore sent a herald, and bade them dismantle their walls, and bring all their ships to Abdera. The Thasians, at the time when Histiaeus the Milesian made his attack upon them, had resolved that, as their income was very great, they would apply their wealth to building ships of war, and surrounding their city with another and a stronger wall. Their revenue was derived partly from their possessions upon the mainland, partly from the mines which they owned. They were masters of the gold mines at Scapte-Hyle, the yearly produce of which amounted in all to eighty talents. Their mines in Thasos yielded less, but still were so far prolific that, besides being entirely free from land-tax, they had a surplus income, derived from the two sources of their territory on the main and their mines, in common years of two hundred, and in the best years of three hundred talents.

I myself have seen the mines in question: by far the most curious of them are those which the Phoenicians discovered at the time when they went with Thasus and colonised the island, which afterwards took its name from him. These Phoenician workings are in Thasos itself, between Coenyra and a place called Aenyra, over against Samothrace: a huge mountain has been turned upside down in the search for ores. Such then was the source of their wealth. On this occasion no sooner did the Great King issue his commands than straightway the Thasians dismantled their wall, and took their whole fleet to Abdera.

After this Darius resolved to prove the Greeks, and try the bent of their minds, whether they were inclined to resist him in arms or prepared to make their submission. He therefore sent out heralds in divers directions round about Greece, with orders to demand everywhere earth and water for the king. At the same time he sent other heralds to the various seaport towns which paid him tribute, and required them to provide a number of ships of war and horse-transports.

These towns accordingly began their preparations; and the heralds who had been sent into Greece obtained what the king had bid them ask from a large number of the states upon the mainland, and likewise from all the islanders whom they visited. Among these last were included the Eginetans, who, equally with the rest, consented to give earth and water to the Persian king.

When the Athenians heard what the Eginetans had done, believing that it was from enmity to themselves that they had given consent, and that the Eginetans intended to join the Persian in his attack upon Athens, they straightway took the matter in hand. In good truth it greatly rejoiced them to have so fair a pretext; and accordingly they sent frequent embassies to Sparta, and made it a charge against the Eginetans that their conduct in this matter proved them to be traitors to Greece.

Hereupon Cleomenes, the son of Anaxandridas, who was then king of the Spartans, went in person to Egina, intending to seize those whose guilt was the greatest. As soon however as he tried to arrest them, a number of the Eginetins made resistance; a certain Crius, son of Polycritus, being the foremost in violence. This person told him "he should not carry off a single Eginetan without it costing him dear- the Athenians had bribed him to make this attack, for which he had no warrant from his own government- otherwise both the kings would have come together to make the seizure." This he said in consequence of instructions which he had received from Demaratus. Hereupon Cleomenes, finding that he must quit Egina, asked Crius his name; and when Crius told him, "Get thy horns tipped with brass with all speed, O Crius!" he said, "for thou wilt have to struggle with a great danger."

Meanwhile Demaratus, son of Ariston, was bringing charges against Cleomenes at Sparta. He too, like Cleomenes, was king of the Spartans, but he belonged to the lower house- not indeed that his house was of any lower origin than the other, for both houses are of one blood- but the house of Eurysthenes is the more honoured of the two, inasmuch as it is the elder branch.

The Lacedaemonians declare, contradicting therein all the poets, that it was king Aristodemus himself, son of Aristomachus, grandson of Cleodaeus, and great-grandson of Hyllus, who conducted them to the land which they now possess, and not the sons of Aristodemus. The wife of Aristodemus, whose name (they say) was Argeia, and who was daughter of Autesion, son of Tisamenus, grandson of Thersander, and great-grandson of Polynices, within a little while after their coming into the country, gave birth to twins. Aristodemus just lived to see his children, but died soon afterwards of a disease. The Lacedaemonians of that day determined, according to custom, to take for their king the elder of the two children; but they were so alike, and so exactly of one size, that they could not possibly tell which of the two to choose: so when they found themselves unable to make a choice, or haply even earlier, they went to the mother and asked her to tell them which was the elder, whereupon she declared that "she herself did not know the children apart"; although in good truth she knew them very well, and only feigned ignorance in order that, if it were possible, both of them might be made kings of Sparta. The Lacedaemonians were now in a great strait; so they sent to Delphi and inquired of the oracle how they should deal with the matter. The Pythoness made answer, "Let both be taken to be kings; but let the elder have the greater honour." So the Lacedaemonians were in as great a strait as before, and could not conceive how they were to discover which was the first-born, till at length a certain Messenian, by name Panites, suggested to them to watch and see which of the two the mother washed and fed first; if they found she always gave one the preference, that fact would tell them all they wanted to know; if, on the contrary, she herself varied, and sometimes took the one first, sometimes the other, it would be plain that she knew as little as they; in which case they must try some other plan. The Lacedaemonians did according to the advice of the Messenian, and, without letting her know why, kept a watch upon the mother; by which means they discovered that, whenever she either washed or fed her children, she always gave the same child the preference. So they took the boy whom the mother honoured the most, and regarding him as the first-born, brought him up in the palace; and the name which they gave to the elder boy was Eurysthenes, while his brother they called Procles. When the brothers grew up, there was always, so long as they lived, enmity between them; and the houses sprung from their loins have continued the feud to this day.

Thus much is related by the Lacedaemonians, but not by any of the other Greeks; in what follows I give the tradition of the Greeks generally. The kings of the Dorians (they say)- counting up to Perseus, son of Danae, and so omitting the god- are rightly given in the common Greek lists, and rightly considered to have been Greeks themselves; for even at this early time they ranked among that people. I say "up to Perseus," and not further, because Perseus has no mortal father by whose name he is called, as Hercules has in Amphitryon; whereby it appears that I have reason on my side, and am right in saying, "up to Perseus." If we follow the line of Danad, daughter of Acrisius, and trace her progenitors, we shall find that the chiefs of the Dorians are really genuine Egyptians. In the genealogies here given I have followed the common Greek accounts.

According to the Persian story, Perseus was an Assyrian who became a Greek; his ancestors, therefore, according to them, were not Greeks. They do not admit that the forefathers of Acrisius were in any way related to Perseus, but say they were Egyptians, as the Greeks likewise testify.

Enough however of this subject. How it came to pass that Egyptians obtained the kingdoms of the Dorians, and what they did to raise themselves to such a position, these are questions concerning which, as they have been treated by others, I shall say nothing. I proceed to speak of points on which no other writer has touched.

The prerogatives which the Spartans have allowed their kings are the following. In the first place, two priesthoods, those (namely) of Lacedaemonian and of Celestial Jupiter; also the right of making war on what country soever they please, without hindrance from any of the other Spartans, under pain of outlawry; on service the privilege of marching first in the advance and last in the retreat, and of having a hundred picked men for their body guard while with the army; likewise the liberty of sacrificing as many cattle in their expeditions as it seems them good, and the right of having the skins and the chines of the slaughtered animals for their own use.

Such are their privileges in war; in peace their rights are as follows. When a citizen makes a public sacrifice the kings are given the first seats at the banquet; they are served before any of the other guests, and have a double portion of everything; they take the lead in the libations; and the hides of the sacrificed beasts belong to them. Every month, on the first day, and again on the seventh of the first decade, each king receives a beast without blemish at the public cost, which he offers up to Apollo; likewise a medimnus of meal, and of wine a Laconian quart. In the contests of the Games they have always the seat of honour; they appoint the citizens who have to entertain foreigners; they also nominate, each of them, two of the Pythians, officers whose business it is to consult the oracle at Delphi, who eat with the kings, and, like them, live at the public charge. If the kings do not come to the public supper, each of them must have two choenixes of meal and a cotyle of wine sent home to him at his house; if they come, they are given a double quantity of each, and the same when any private man invites them to his table. They have the custody of all the oracles which are pronounced; but the Pythians must likewise have knowledge of them. They have the whole decision of certain causes, which are these, and these only:- When a maiden is left the heiress of her father's estate, and has not been betrothed by him to any one, they decide who is to marry her; in all matters concerning the public highways they judge; and if a person wants to adopt a child, he must do it before the kings. They likewise have the right of sitting in council with the eight-and-twenty senators; and if they are not present, then the senators nearest of kin to them have their privileges, and give two votes as the royal proxies, besides a third vote, which is their own.

Such are the honours which the Spartan people have allowed their kings during their lifetime; after they are dead other honours await them. Horsemen carry the news of their death through all Laconia, while in the city the women go hither and thither drumming upon a kettle. At this signal, in every house two free persons, a man and a woman, must put on mourning, or else be subject to a heavy fine. The Lacedaemonians have likewise a custom at the demise of their kings which is common to them with the barbarians of Asia- indeed with the greater number of the barbarians everywhere- namely, that when one of their kings dies, not only the Spartans, but a certain number of the country people from every part of Laconia are forced, whether they will or no, to attend the funeral. So these persons and the helots, and likewise the Spartans themselves, flock together to the number of several thousands, men and women intermingled; and all of them smite their foreheads violently, and weep and wall without stint, saying always that their last king was the best. If a king dies in battle, then they make a statue of him, and placing it upon a couch right bravely decked, so carry it to the grave. After the burial, by the space of ten days there is no assembly, nor do they elect magistrates, but continue mourning the whole time.

They hold with the Persians also in another custom. When a king dies, and another comes to the throne, the newly-made monarch forgives all the Spartans the debts which they owe either to the king or to the public treasury. And in like manner among the Persians each king when he begins to reign remits the tribute due from the provinces.

In one respect the Lacedaemonians resemble the Egyptians. Their heralds and flute-players, and likewise their cooks, take their trades by succession from their fathers. A flute-player must be the son of a flute-player, a cook of a cook, a herald of a herald; and other people cannot take advantage of the loudness of their voice to come into the profession and shut out the heralds' sons; but each follows his father's business. Such are the customs of the Lacedaemonians.

At the time of which we are speaking, while Cleomenes in Egina was labouring for the general good of Greece, Demaratus at Sparta continued to bring charges against him, moved not so much by love of the Eginetans as by jealousy and hatred of his colleague. Cleomenes therefore was no sooner returned from Egina than he considered with himself how he might deprive Demaratus of his kingly office; and here the following circumstance furnished a ground for him to proceed upon. Ariston, king of Sparta, had been married to two wives, but neither of them had borne him any children; as however he still thought it was possible he might have offspring, he resolved to wed a third; and this was how the wedding was brought about. He had a certain friend, a Spartan, with whom he was more intimate than with any other citizen. This friend was married to a wife whose beauty far surpassed that of all the other women in Sparta; and what was still more strange, she had once been as ugly as she now was beautiful. For her nurse, seeing how ill-favoured she was, and how sadly her parents, who were wealthy people, took her bad looks to heart, bethought herself of a plan, which was to carry the child every day to the temple of Helen at Therapna, which stands above the Phoebeum, and there to place her before the image, and beseech the goddess to take away the child's ugliness. One day, as she left the temple, a woman appeared to her, and begged to know what it was she held in her arms. The nurse told her it was a child, on which she asked to see it; but the nurse refused; the parents, she said, had forbidden her to show the child to any one. However the woman would not take a denial; and the nurse, seeing how highly she prized a look, at last let her see the child. Then the woman gently stroked its head, and said, "One day this child shall be the fairest dame in Sparta." And her looks began to change from that very day. When she was of marriageable age, Agetus, son of Alcides, the same whom I have mentioned above as the friend of Ariston, made her his wife.

Now it chanced that Ariston fell in love with this person; and his love so preyed upon his mind that at last he devised as follows. He went to his friend, the lady's husband, and proposed to him that they should exchange gifts, each taking that which pleased him best out of all the possessions of the other. His friend, who felt no alarm about his wife, since Ariston was also married, consented readily; and so the matter was confirmed between them by an oath. Then Ariston gave Agetus the present, whatever it was, of which he had made choice, and when it came to his turn to name the present which he was to receive in exchange, required to be allowed to carry home with him Agetus's wife. But the other demurred, and said, "except his wife, he might have anything else": however, as he could not resist the oath which he had sworn, or the trickery which had been practised on him, at last he suffered Ariston to carry her away to his house.

Ariston hereupon put away his second wife and took for his third this woman; and she, in less than the due time- when she had not yet reached her full term of ten months- gave birth to a child, the Demaratus of whom we have spoken. Then one of his servants came and told him the news, as he sat in council with the Ephors; whereat, remembering when it was that the woman became his wife, he counted the months upon his fingers, and having so done, cried out with an oath, "The boy cannot be mine." This was said in the hearing of the Ephors; but they made no account of it at the time. The boy grew up; and Ariston repented of what he had said; for he became altogether convinced that Demaratus was truly his son. The reason why he named him Demaratus was the following. Some time before these events the whole Spartan people, looking upon Ariston as a man of mark beyond all the kings that had reigned at Sparta before him, had offered up a prayer that he might have a son. On this account, therefore, the name Demaratus was given.

In course of time Ariston died; and Demaratus received the kingdom: but it was fated, as it seems, that these words, when bruited abroad, should strip him of his sovereignty. This was brought about by means of Cleomenes, whom he had twice sorely vexed, once when he led the army home from Eleusis, and a second time when Cleomenes was gone across to Egina against such as had espoused the side of the Medes.

Cleomenes now, being resolved to have his revenge upon Demaratus, went to Leotychides, the son of Menares, and grandson of Agis, who was of the same family as Demaratus, and made agreement with him to this tenor following. Cleomenes was to lend his aid to make Leotychides king in the room of Demaratus; and then Leotychides was to take part with Cleomenes against the Eginetans. Now Leotychides hated Demaratus chiefly on account of Percalus, the daughter of Chilon, son of Demarmenus: this lady had been betrothed to Leotychides; but Demaratus laid a plot, and robbed him of his bride, forestalling him in carrying her off, and marrying her. Such was the origin of the enmity. At the time of which we speak, Leotychides was prevailed upon by the earnest desire of Cleomenes to come forward against Demaratus and make oath "that Demaratus was not rightful king of Sparta, since he was not the true son of Ariston." After he had thus sworn, Leotychides sued Demaratus, and brought up against him the phrase which Ariston had let drop when, on the coming of his servant to announce to him the birth of his son, he counted the months, and cried out with an oath that the child was not his. It was on this speech of Ariston's that Leotychides relied to prove that Demaratus was not his son, and therefore not rightful king of Sparta; and he produced as witnesses the Ephors who were sitting with Ariston at the time and heard what he said.

At last, as there came to be much strife concerning this matter, the Spartans made a decree that the Delphic oracle should be asked to say whether Demaratus were Ariston's son or no. Cleomenes set them upon this plan; and no sooner was the decree passed than he made a friend of Cobon, the son of Aristophantus, a man of the greatest weight among the Delphians; and this Cobon prevailed upon Perialla, the prophetess, to give the answer which Cleomenes wished. Accordingly, when the sacred messengers came and put their question, the Pythoness returned for answer "that Demaratus was not Ariston's son." Some time afterwards all this became known; and Cobon was forced to fly from Delphi; while Perialla the prophetess was deprived of her office.

Such were the means whereby the deposition of Demaratus was brought about; but his flying from Sparta to the Medes was by reason of an affront which was put upon him. On losing his kingdom he had been made a magistrate; and in that office soon afterwards, when the feast of the Gymnopaediae came around, he took his station among the lookers-on; whereupon Leotychides, who was now king in his room, sent a servant to him and asked him, by way of insult and mockery, "how it felt to be a magistrate after one had been a king?" Demaratus, who was hurt at the question, made answer- "Tell him I have tried them both, but he has not. Howbeit this speech will be the cause to Sparta of infinite blessings or else of infinite woes." Having thus spoken he wrapped his head in his robe, and, leaving the theatre, went home to his own house, where he prepared an ox for sacrifice, and offered it to Jupiter, after which he called for his mother.

When she appeared, he took of the entrails, and placing them in her hand, besought her in these words following:-

"Dear mother, I beseech you, by all the gods, and chiefly by our own hearth-god Jupiter, tell me the very truth, who was really my father. For Leotychides, in the suit which we had together, declared that when thou becamest Ariston's wife thou didst already bear in thy womb a child by thy former husband, and others repeat a yet more disgraceful tale, that our groom found favour in thine eyes, and that I am his son. I entreat thee therefore by the gods to tell me the truth. For if thou hast gone astray, thou hast done no more than many a woman; and the Spartans remark it as strange, if I am Ariston's son, that he had no children by his other wives."

Thus spake Demaratus; and his mother replied as follows: "Dear son, since thou entreatest so earnestly for the truth, it shall indeed be fully told to thee. When Ariston brought me to his house, on the third night after my coming, there appeared to me one like to Ariston, who, after staying with me a while, rose, and taking the garlands from his own brows placed them upon my head, and so went away. Presently after Ariston entered, and when he saw the garlands which I still wore, asked me who gave them to me. I said, 'twas he; but this he stoutly denied; whereupon I solemnly swore that it was none other, and told him he did not do well to dissemble when he had so lately risen from my side and left the garlands with me. Then Ariston, when he heard my oath, understood that there was something beyond nature in what had taken place. And indeed it appeared that the garlands had come from the hero-temple which stands by our court gates- the temple of him they call Astrabacus- and the soothsayers, moreover, declared that the apparition was that very person. And now, my son, I have told thee all thou wouldest fain know. Either thou art the son of that hero- either thou mayest call Astrabacus sire; or else Ariston was thy father. As for that matter which they who hate thee urge the most, the words of Ariston, who, when the messenger told him of thy birth, declared before many witnesses that 'thou wert not his son, forasmuch as the ten months were not fully out,' it was a random speech, uttered from mere ignorance. The truth is, children are born not only at ten months, but at nine, and even at seven. Thou wert thyself, my son, a seven months' child. Ariston acknowledged, no long time afterwards, that his speech sprang from thoughtlessness. Hearken not then to other tales concerning thy birth, my son: for be assured thou hast the whole truth. As for grooms, pray Heaven Leotychides and all who speak as he does may suffer wrong from them!" Such was the mother's answer.

Demaratus, having learnt all that he wished to know, took with him provision for the journey, and went into Elis, pretending that he purposed to proceed to Delphi, and there consult the oracle. The Lacedaemonians, however, suspecting that he meant to fly his country, sent men in pursuit of him; but Demaratus hastened, and leaving Elis before they arrived, sailed across to Zacynthus. The Lacedaemonians followed, and sought to lay hands upon him, and to separate him from his retinue; but the Zacynthians would not give him up to them: so he escaping, made his way afterwards by sea to Asia, and presented himself before King Darius, who received him generously, and gave him both lands and cities. Such was the chance which drove Demaratus to Asia, a man distinguished among the Lacedaemonians for many noble deeds and wise counsels, and who alone of all the Spartan kings brought honour to his country by winning at Olympia the prize in the four-horse chariot-race.

After Demaratus was deposed, Leotychides, the son of Menares, received the kingdom. He had a son, Zeuxidamus, called Cyniscus by many of the Spartans. This Zeuxidamus did not reign at Sparta, but died before his father, leaving a son, Archidamus. Leotychides, when Zeuxidamus was taken from him, married a second wife, named Eurydame, the sister of Menius and daughter of Diactorides. By her he had no male offspring, but only a daughter called Lampito, whom he gave in marriage to Archidamus, Zeuxidamus' son.

Even Leotychides, however, did not spend his old age in Sparta, but suffered a punishment whereby Demaratus was fully avenged. He commanded the Lacedaemonians when they made war against Thessaly, and might have conquered the whole of it, but was bribed by a large sum of money. It chanced that he was caught in the fact, being found sitting in his tent on a gauntlet, quite full of silver. Upon this he was brought to trial and banished from Sparta; his house was razed to the ground; and he himself fled to Tegea, where he ended his days. But these events took place long afterwards.

At the time of which we are speaking, Cleomenes, having carried his proceedings in the matter of Demaratus to a prosperous issue, forthwith took Leotychides with him, and crossed over to attack the Eginetans; for his anger was hot against them on account of the affront which they had formerly put upon him. Hereupon the Eginetans, seeing that both the kings were come against them, thought it best to make no further resistance. So the two kings picked out from all Egina the ten men who for wealth and birth stood the highest, among whom were Crius, son of Polycritus, and Casambus, son of Aristocrates, who wielded the chief power; and these men they carried with them to Attica, and there deposited them in the hands of the Athenians, the great enemies of the Eginetans.

Afterwards, when it came to be known what evil arts had been used against Demaratus, Cleomenes was seized with fear of his own countrymen, and fled into Thessaly. From thence he passed into Arcadia, where he began to stir up troubles, and endeavoured to unite the Arcadians against Sparta. He bound them by various oaths to follow him whithersoever he should lead, and was even desirous of taking their chief leaders with him to the city of Nonacris, that he might swear them to his cause by the waters of the Styx. For the waters of Styx, as the Arcadians say, are in that city, and this is the appearance they present: you see a little water, dripping from a rock into a basin, which is fenced round by a low wall. Nonacris, where this fountain is to be seen, is a city of Arcadia near Pheneus.

When the Lacedaemonians heard how Cleomenes was engaged, they were afraid, and agreed with him that he should come back to Sparta and be king as before. So Cleomenes came back; but had no sooner returned than he, who had never been altogether of sound mind, was smitten with downright madness. This he showed by striking every Spartan he met upon the face with his sceptre. On his behaving thus, and showing that he was gone quite out of his mind, his kindred imprisoned him, and even put his feet in the stocks. While so bound, finding himself left alone with a single keeper, he asked the man for a knife. The keeper at first refused, whereupon Cleomenes began to threaten him, until at last he was afraid, being only a helot, and gave him what he required. Cleomenes had no sooner got the steel than, beginning at his legs, he horribly disfigured himself, cutting gashes in his flesh, along his legs, thighs, hips, and loins, until at last he reached his belly, which he likewise began to gash, whereupon in a little time he died. The Greeks generally think that this fate came upon him because he induced the Pythoness to pronounce against Demaratus; the Athenians differ from all others in saying that it was because he cut down the sacred grove of the goddesses when he made his invasion by Eleusis; while the Argives ascribe it to his having taken from their refuge and cut to pieces certain argives who had fled from battle into a precinct sacred to Argus, where Cleomenes slew them, burning likewise at the same time, through irreverence, the grove itself.

For once, when Cleomenes had sent to Delphi to consult the oracle, it was prophesied to him that he should take Argos; upon which he went out at the head of the Spartans, and led them to the river Erasinus. This stream is reported to flow from the Stymphalian lake, the waters of which empty themselves into a pitch-dark chasm, and then (as they say) reappear in Argos, where the Argives call them the Erasinus. Cleomenes, having arrived upon the banks of this river, proceeded to offer sacrifice to it, but, in spite of all that he could do, the victims were not favourable to his crossing. So he said that he admired the god for refusing to betray his countrymen, but still the Argives should not escape him for all that. He then withdrew his troops, and led them down to Thyrea, where he sacrificed a bull to the sea, and conveyed his men on shipboard to Nauplia in the Tirynthian territory.

The Argives, when they heard of this, marched down to the sea to defend their country; and arriving in the neighbourhood of Tiryns, at the place which bears the name of Sepeia, they pitched their camp opposite to the Lacedaemonians, leaving no great space between the hosts. And now their fear was not so much lest they should be worsted in open fight as lest some trick should be practised on them; for such was the danger which the oracle given to them in common with the Milesians seemed to intimate. The oracle ran as follows:-

Time shall be when the female shall conquer the male, and shall chase him
Far away- gaining so great praise and honour in Argos;
Then full many an Argive woman her cheeks shall mangle
Hence, in the times to come 'twill be said by the men who are unborn,
"Tamed by the spear expired the coiled terrible serpent." At the coincidence of all these things the Argives were greatly cast down; and so they resolved that they would follow the signals of the enemy's herald. Having made this resolve, they proceeded to act as follows: whenever the herald of the Lacedaemonians gave an order to the soldiers of his own army, the Argives did the like on their side.

Now when Cleomenes heard that the Argives were acting thus, he commanded his troops that, so soon as the herald gave the word for the soldiers to go to dinner, they should instantly seize their arms and charge the host of the enemy. Which the Lacedaemonians did accordingly, and fell upon the Argives just as, following the signal, they had begun their repast; whereby it came to pass that vast numbers of the Argives were slain, while the rest, who were more than they which died in the fight, were driven to take refuge in the grove of Argus hard by, where they were surrounded, and watch kept upon them.

When things were at this pass Cleomenes acted as follows: Having learnt the names of the Argives who were shut up in the sacred precinct from certain deserters who had come over to him, he sent a herald to summon them one by one, on pretence of having received their ransoms. Now the ransom of prisoners among the Peloponnesians is fixed at two minae the man. So Cleomenes had these persons called forth severally, to the number of fifty, or thereabouts, and massacred them. All this while they who remained in the enclosure knew nothing of what was happening; for the grove was so thick that the people inside were unable to see what was taking place without. But at last one of their number climbed up into a tree and spied the treachery; after which none of those who were summoned would go forth.

Then Cleomenes ordered all the helots to bring brushwood, and heap it around the grove; which was done accordingly; and Cleomenes set the grove on fire. As the flames spread he asked a deserter "Who was the god of the grove?" whereto the other made answer, "Argus." So he, when he heard that, uttered a loud groan, and said:-

"Greatly hast thou deceived me, Apollo, god of prophecy, in saying that I should take Argos. I fear me thy oracle has now got its accomplishment."

Cleomenes now sent home the greater part of his army, while with a thousand of his best troops he proceeded to the temple of Juno, to offer sacrifice. When however he would have slain the victim on the altar himself, the priest forbade him, as it was not lawful (he said) for a foreigner to sacrifice in that temple. At this Cleomenes ordered his helots to drag the priest from the altar and scourge him, while he performed the sacrifice himself, after which he went back to Sparta.

Thereupon his enemies brought him up before the Ephors, and made it a charge against him that he had allowed himself to be bribed, and on that account had not taken Argos when he might have captured it easily. To this he answered- whether truly or falsely I cannot say with certainty- but at any rate his answer to the charge was that "so soon as he discovered the sacred precinct which he had taken to belong to Argos, he directly imagined that the oracle had received its accomplishment; he therefore thought it not good to attempt the town, at the least until he had inquired by sacrifice, and ascertained if the god meant to grant him the place, or was determined to oppose his taking it. So he offered in the temple of Juno, and when the omens were propitious, immediately there flashed forth a flame of fire from the breast of the image; whereby he knew of a surety that he was not to take Argos. For if the flash had come from the head, he would have gained the town, citadel and all; but as it shone from the breast, he had done so much as the god intended." And his words seemed to the Spartans so true and reasonable, that he came clear off from his adversaries.

Argos however was left so bare of men that the slaves managed the state, filled the offices, and administered everything until the sons of those who were slain by Cleomenes grew up. Then these latter cast out the slaves, and got the city back under their own rule; while the slaves who had been driven out fought a battle and won Tiryns. After this for a time there was peace between the two; but a certain man, a soothsayer, named Cleander, who was by race a Phigalean from Arcadia, joined himself to the slaves, and stirred them up to make a fresh attack upon their lords. Then were they at war with one another by the space of many years; but at length the Argives with much trouble gained the upper hand.

The Argives say that Cleomenes lost his senses, and died so miserably, on account of these doings. But his own countrymen declare that his madness proceeded not from any supernatural cause whatever, but only from the habit of drinking wine unmixed with water, which he learnt of the Scyths. These nomads, from the time that Darius made his inroad into their country, had always had a wish for revenge. They therefore sent ambassadors to Sparta to conclude a league, proposing to endeavour themselves to enter Media by the Phasis, while the Spartans should march inland from Ephesus, and then the two armies should join together in one. When the Scyths came to Sparta on this errand Cleomenes was with them continually; and growing somewhat too familiar, learnt of them to drink his wine without water, a practice which is thought by the Spartans to have caused his madness. From this distance of time the Spartans, according to their own account, have been accustomed, when they want to drink purer wine than common, to give the order to fill "Scythian fashion." The Spartans then speak thus concerning Cleomenes; but for my own part I think his death was a judgment on him for wronging Demaratus.

No sooner did the news of Cleomenes' death reach Egina than straightway the Eginetans sent ambassadors to Sparta to complain of the conduct of Leotychides in respect of their hostages, who were still kept at Athens. So they of Lacedaemon assembled a court of justice and gave sentence upon Leotychides, that whereas he had grossly affronted the people of Egina, he should be given up to the ambassadors, to be led away in place of the men whom the Athenians had in their keeping. Then the ambassadors were about to lead him away; but Theasides, the son of Leoprepes, who was a man greatly esteemed in Sparta, interfered, and said to them:-