this punishment. 145. The Ionians appear to me to have formed themselves into twelve cities, and to have refused to admit more, for the following reason: because, when they dwelt in Peloponnesus, there were twelve divisions of them, as now there are twelve divisions of Achæans, who drove out the Ionians. Pellene is the first toward Sicyon; next, Ægyra and Æge, in which is the overflowing river Crathis, from which the river in Italy derived its name; then Bura and Helice, to which the Ionians fled when they were defeated by the Achæans; Ægium, Rhypes, Patrees, Pharees, and Olenus, in which is the great river Pirus; lastly, Dyma and Tritææes, the only inland places among them. 146. These now are the twelve divisions of the Achæans, which formerly belonged to the Ionians; and, on that account, the Ionians erected twelve cities; for to say that these are more properly Ionians, or of more noble origin than other Ionians, would be great folly, since the Abantes, from Euboea, who had no connection, even in name, with Ionia, are no inconsiderable part of this colony; and Minyan-Orchomenians are intermixed with them, and Cadmæans, Dryopians, Phocians (who separated themselves from the rest of their countrymen), and Molossians, Pelasgians of Arcadia, Dorian Epidaurians, and many other people, are intermixed with them; and those of them who set out from the Prytaneum of Athens, and who deem themselves the most noble of the Ionians, brought no wives with them when they came to settle in this country, but seized a number of Carian women after they had killed their men; and on account of this massacre, these women established a law, and imposed on themselves an oath, and transmitted it to their daughters, that they would never eat with their husbands, nor ever call them by the name of husband, because they had killed their fathers, their husbands, and their children, and then, after so doing, had forced them to become their wives. This was done in Miletus. 147. The Ionians appointed kings to govern them; some choosing Lycians, of the posterity of Glaucus, son of Hippolochus; others Cavconian Pylians, descended from Codrus, son of Melanthus; others, again, from both those families. However, they are more attached to the name of Ionians than any others; let it be allowed, then, that they are genuine Ionians. Still, all are Ionians who derive their original from Athens, and celebrate the Apaturian festi

val; but all do so except the Ephesians and Colophonians; for these alone do not celebrate the Apaturian festival, on some pretext of a murder. 148. The Panionium is a sacred place in Mycale, looking to the north, and by the Ionians consecrated in common to Heliconian Neptune; and Mycale is a headland on the continent, stretching westward toward Samos. At this place the Ionians, assembling from the various cities, were accustomed to celebrate the festival to which they gave the name of Panionia; and not only do the festivals of the' Ionians, but the festivals of all the Greeks terminate, like the Persian names, in the same letter. These, then, are the Ionian cities.

149. The following are the Eolian: Cyme, called also Phriconis, Larissa, Neon-teichos, Temnos, Cilla, Notium, Ægiroessa, Pitane, Ægææ, Myrina, and Grynia. These are eleven of the ancient cities of the Æolians; for one of them, Smyrna, was taken away from them by the Ionians; for they too had twelve cities on the continent. These Eolians have settled in a more fertile country than the Ionians, but not equal in climate. 150. The Æolians lost Smyrna in the following manner. They received into their city certain Colophonians, who were unsuccessful in a sedition and driven from their country. But, some time after, the Colophonian exiles, having watched the opportunity while the Smyrnæans were celebrating a festival to Bacchus outside the walls, shut to the gates, and seized the city. But when all the Æolians came to the assistance of the Smyrnæans, an agreement was made that the Ionians should restore the movable property, and that the Æolians should abandon Smyrna. When the Smyrnæans did this, the other eleven cities distributed them among themselves, and gave them the privilege of citizens. 151. These, then, are the Æolian cities on the continent, besides those settled on Mount Ida; for these are altogether distinct. But of those that occupy islands, five cities are situated in Lesbos; for the sixth in Lesbos, Arisba, the Methymnæans reduced to slavery, although they were of kindred blood; one city is situated in Tenedos, and another in what are called the Hundred Islands. Accordingly, the Lesbians and Tenedians, as well as the Ionians of the islands, had nothing to fear; but

• See ch. 130.

all the other cities resolved with one accord to follow the Ionians, wherever they should lead the way.

152. When the embassadors of the Ionians and Æolians arrived at Sparta (for this was done with all possible speed), they made choice of a Phocæan, whose name was Pythermus, to speak in behalf of all; he then, having put on a purple robe, in order that as many as possible of the Spartans might hear of it and assemble, and having stood forward, addressed them at length, imploring their assistance. But the Lacedæmonians would not listen to him, and determined not to assist the Ionians: : they therefore returned home. Nevertheless, the Lacedæmonians, though they had rejected the Ionian embassadors, dispatched men in a penteconter, as I conjecture, to keep an eye upon the affairs of Cyrus and Ionia. These men,

arriving in Phocæa, sent the most eminent person among them, whose name was Lacrines, to Sardis, to warn Cyrus, in the name of the Lacedæmonians, "not to injure any city on the Grecian territory, for in that case they would not pass it by unnoticed." 153. When the herald gave this message, it is related that Cyrus inquired of the Grecians who were present who the Lacedæmonians were, and how many in number, that they sent him such a warning. And when informed, he said to the Spartan herald, "I was never yet afraid of those who in the midst of their city have a place set apart in which they collect and cheat one another by false oaths; and if I continue in health, not the calamities of the Ionians shall be talked about, but their own." This taunt of Cyrus was leveled at the Grecians in general, who have markets for the purposes of buying and selling; for the Persians themselves are not accustomed to use markets, nor have they such a thing as a market. After this, Cyrus, having intrusted Tabalus, a Persian, with the government of Sardis, and appointed Pactyas, a Lydian, to bring away the gold, both that belonging to Croesus and to the other Lydians, took Crœsus with him, and departed for Ecbatana, for from the first he took no account of the Ionians. But Babylon was an obstacle to him, as were also the Bactrians, the Sacæ, and the Egyptians; against whom he resolved to lead an army in person, and to send some other general against the Ionians. 154. But as soon as Cyrus had marched from Sardis, Pactyas prevailed on the Lydians to revolt from Tabalus and Cyrus; and going down to the sea-coast with all

the gold taken from Sardis in his possession, he hired mercenaries and persuaded the inhabitants of the coast to join him and then, having marched against Sardis, he besieged Tabalus, who was shut up in the citadel.

155. When Cyrus heard this news on his march, he said to Croesus, "Croesus, what will be the end of these things? The Lydians, it seems, will never cease to give trouble to me and to themselves. I am in doubt whether it will not be better to reduce them to slavery; for I appear to have acted like one who, having killed the father, has spared the children; so I am carrying away you, who have been something more than a father to the Lydians, and have intrusted their city to the Lydians themselves; and then I wonder at their rebellion!" Now he said what he had in contemplation to do; but Croesus, fearing lest he should utterly destroy Sardis, answered, "Sir, you have but too much reason for what you say; yet do not give full vent to your anger, nor utterly destroy an ancient city, which is innocent as well of the former as of the present offense; for of the former I myself was guilty, and now bear the punishment on my own head; but in the present instance Pactyas, to whom you intrusted Sardis, is the culprit; let him, therefore, pay the penalty; but pardon the Lydians, and enjoin them to observe the following regulations, to the end that they may never more revolt, nor be troublesome to you: send to them and order them to keep no weapons of war in their possession; and enjoin them to wear tunics under their cloaks, and buskins on their feet; and require them to teach their sons to play on the cithara, to strike the guitar, and to sell by retail; and then you will soon see them becoming women instead of men, so that they will never give you any apprehensions about their revolting." 156. Croesus suggested this plan, thinking it would be more desirable for the Lydians than that they should be sold for slaves; and being persuaded that unless he could suggest some feasible proposal, he should not prevail with him to alter his resolution; and he dreaded also lest the Lydians, if they should escape the present danger, might hereafter revolt from the Persians, and bring utter ruin on themselves. Cyrus, pleased with the expedient, laid aside his anger, and said that he would follow his advice; then, having sent for Mazares, a Mede, he commanded him to order the Lydians to conform themselves to the regulations proposed by

Croesus, and moreover to enslave all the rest who had joined the Lydians in the attack on Sardis; but by all means to bring Pactyas to him alive. 157. Cyrus then, having given these orders on his way, proceeded to the settlements of the Persians; but Pactyas, hearing that the army which was coming against him was close at hand, fled in great consternation to Cyme; and Mazares the Mede having marched against Sardis with an inconsiderable division of Cyrus's army, when he found that Pactyas and his party were no longer there, in the first place compelled the Lydians to conform to the injunctions of Cyrus; and by his order the Lydians completely changed their mode of life after this Mazares dispatched messengers to Cyme, requiring them to deliver up Pactyas. But the Cymæans, in order to come to a decision, resolved to refer the matter to the deity at Branchidæ, for there was there an oracular shrine, erected in former times, which all the Ionians and Æolians were in the practice of consulting: this place is situated in Milesia, above the port of Panormus.9 158. The Cymæans therefore, having sent persons to consult the oracle at Branchidæ, asked "what course they should pursue respecting Pactyas that would be most pleasing to the gods:" the answer to their question was, that they should deliver up Pactyas to the Persians. When the Cymæans heard this answer reported, they determined to give him up; but, though most of them came to this determination, Aristodicus, the son of Heraclides, a man of high repute among the citizens, distrusting the oracle, and suspecting the sincerity of the consulters, prevented them from doing so; till at last other messengers, among whom was Aristodicus, went to inquire a second time concerning Pactyas. 159. When they arrived at Branchidæ, Aristodicus consulted the oracle in the name of all, inquiring in these words: "O king, Pactyas, a Lydian, has come to us as a suppliant, to avoid a violent death at the hands of the Persians. They now demand him, and require the Cymæans to give him up. We, however, though we dread the Persian power, have not yet dared to surrender the suppliant, till it be plainly declared by thee what we ought to do." Such was the inquiry of Aristodicus; but the oracle gave the same answer

'It will be proper to remark that there were two places of that name, and that this must not be confounded with the port of Panormus, in the vicinity of Ephesus.-Beloe.