sum of two minæ to be paid for each prisoner. Cleomenes, therefore, having called them out severally, put to death about fifty of the Argives; and somehow this went on unknown to the rest who were within the precinct; for as the grove was thick, those within did not see those without, or what they were doing, until at last one of them, getting up into a tree, saw what was being done. They therefore no more went out when called for. Thereupon Cleomenes ordered all the Helots to heap up wood around the grove, and when they had executed his orders, he set fire to the grove. When all was in a flame, he asked one of the deserters to which of the gods the grove belonged; he said that it belonged to Argus. Cleomenes, when he heard this, uttering a deep groan, said: "O prophetic Apollo! thou hast indeed greatly deceived me, in saying that I should take Argos. I conjecture thy prophecy is accomplished." After this Cleomenes sent away the greater part of his army to Sparta; and he himself, taking a thousand chosen men with him, went to offer sacrifice at the Temple of Juno. But when he wished himself to offer sacrifice on the altar, the priest forbade him, saying that it was not lawful for a stranger to offer sacrifice there; upon which Cleomenes commanded the Helots to drag the priest from the altar and scourge him, while he himself sacrificed; and having done this, he went away to Sparta. On his return, his enemies accused him before the Ephori, alleging that he had been bribed not to take Argos, when he might easily have taken it. He said to them, whether speaking falsely or truly I am unable to say for certain; he affirmed, however, that when he had taken the sacred precinct of Argus, he thought that the oracle of the god was accomplished, and therefore he did not think it right to attempt the city before he had had recourse to victims, and ascertained whether the god would favour or obstruct him; and that while he was sacrificing favourably in the Temple of Juno, a flame of fire shone forth from the breast of the image; and thus he learned for certain that he should not take Argos: for if it had shone forth from the head of the image, he should have taken the city completely; but as it shone forth from the breast, he thought that everything had been done by him which the deity wished to happen. In saying this he appeared to the Spartans to say what was credible and reasonable, and was acquitted by a large majority. Argos, however, was left so destitute of men that their slaves had the management of affairs, ruling and administering them, until the sons of those who had been killed grew up. Then they, having recovered

Argos, expelled the slaves; and the slaves, being driven out, took Tiryns by assault. For a time concord subsisted between them, but then there came to the slaves one Cleander, a prophet, who was by birth a Phigalean of Arcadia; he persuaded the slaves to attack their masters. From this circumstance there was war between them for a long time, till at last the Argives with difficulty got the upper hand.

Now the Argives say that on this account Cleomenes became mad and perished miserably. But the Spartans themselves say that Cleomenes became mad from no divine influence, but that by associating with the Scythians he became a drinker of unmixed wine, and from that cause became mad. For that the Scythian nomads, since Darius had invaded their country, were afterward desirous to take vengeance on him, and having sent to Sparta to make an alliance, and agree that the Scythians themselves should endeavour to make an irruption into Media near the river Phasis, and to urge the Spartans to set out from Ephesus, and march upward; and then for both armies to meet at the same place. They say that Cleomenes, when the Scythians came for this purpose, associated with them too intimately; and being more intimate with them than was proper, contracted from them a habit of drinking unmixed wine; and the Spartans think that he became mad from this cause. And from that time, as they themselves say, when they wish to drink stronger drink, they say, "Pour out like a Scythian." Thus, then, the Spartans speak concerning Cleomenes. But Cleomenes appears to me to have suffered this retribution on account of Demaratus.

When the Æginetæ were informed of the death of Cleomenes, they sent ambassadors to Sparta to complain loudly against Leutychides, on account of the hostages detained at Athens and the Lacedæmonians, having assembled a court of judicature, determined that the Æginetæ had been very much injured by Leutychides, and condemned him to be delivered up and taken to Ægina, in the place of the men who were detained at Athens. But when the Æginetæ were about to take Leutychides away, Theasides, son of Leoprepes, an eminent man in Sparta, said to them: "Men of Ægina, what are you going to do, to take away the King of the Spartans, who has been delivered into your hands by the citizens? If the Spartans, yielding to anger, have so decided, take care lest, if you do these things, they hereafter pour into your country a calamity which will utterly destroy you." The Æginetæ having heard this, refrained from taking him away; and came to this agreement, that Leutychides should accompany them

to Athens, and restore the men to the Æginetæ. When Leutychides, on his arrival at Athens, demanded back the pledges, the Athenians had recourse to evasion, not wishing to give them up; and said that two kings had deposited them, and it would not be right to deliver them up to one without the other. When the Athenians refused to give them up, Leutychides addressed them as follows: "O Athenians, do whichever you yourselves wish; for if you deliver them up, you will do what is just, and if you do not deliver them up, the contrary. I will, however, tell you what once happened in Sparta respecting a deposit. We Spartans say that about three generations before my time there lived in Lacedæmon one Glaucus, son of Epicydes: we relate that this man both attained to the first rank in all other respects, and also bore the highest character for justice of all who at that time dwelt at Lacedæmon. We say that in due time the following events befell him: A certain Milesian, having come to Sparta, wished to have a conference with him, and made the following statement: 'I am a Milesian, and am come, Glaucus, with the desire of profiting by your justice. For since throughout all the rest of Greece, and particularly in Ionia, there was great talk of your justice, I considered with myself that Ionia is continually exposed to great dangers, and that, on the contrary, Peloponnesus is securely situated, and consequently that with us one can never see the same persons retaining property. Having, therefore, reflected and deliberated on these things, I have determined to change half of my whole substance into silver and deposit it with you, being well assured that, being placed with you, it will be safe. Do you, then, take this money, and preserve these tokens; and whosoever possessing these shall demand it back again, restore it to him.' The stranger who came from Miletus spoke thus. And Glaucus received the deposit, on the condition mentioned. After a long time had elapsed, the sons of this man who had deposited the money came to Sparta, and having addressed themselves to Glaucus, and shown the tokens, demanded back the money. Glaucus repulsed them, answering as follows: 'I neither remember the matter, nor does it occur to me that I know any of the circumstances you mention; but if I can recall it to my mind, I am willing to do everything that is just; and if indeed I have received it, I wish to restore it correctly; but if I have not received it at all, I shall have recourse to the laws of the Greeks against you. I therefore defer settling this matter with you for four months from the present time.' The Milesians, accordingly, considering it a great calamity, departed, as

being deprived of their money. But Glaucus went to Delphi to consult the oracle; and when he asked the oracle whether he should make a booty of the money by an oath, the Pythian assailed him in the following words: Glaucus, son of Epicydes, thus to prevail by an oath, and to make a booty of the money, will be a present gain: swear, then; for death even awaits the man who keeps his oath. But there is a nameless son of Perjury, who has neither hands nor feet; he pursues swiftly, until, having seized, he destroys the whole race, and all the house. But the race of a man who keeps his oath is afterward more blessed.' Glaucus, having heard this, entreated the god to pardon the words he had spoken. But the Pythian said that to tempt the god, and to commit the crime, were the same thing. Glaucus, therefore, having sent for the Milesian strangers, restored to them the money. With what design this story has been told you, O Athenians, shall now be mentioned. There is at present not a single descendant of Glaucus, nor any house which is supposed to have belonged to Glaucus; but he is utterly extirpated from Sparta. Thus it is right to have no other thought concerning a deposit than to restore it when it is demanded." Leutychides having said this, but finding the Athenians did not even then listen to him, departed.

1

But the Æginetæ, before they received punishment for the injuries they had done to the Athenians, to gratify the Thebans, acted as follows: Being offended with the Athenians, and thinking themselves injured, they prepared to revenge themselves on the Athenians: and as the Athenians happened to have a five-benched galley at Sunium, they formed an ambuscade and took the ship Theoris, filled with the principal Athenians; and having taken the men, they put them in chains. The Athenians, having been treated thus by the Æginetæ, no longer delayed to devise all sorts of plans against them. Now there was in Ægina an eminent man named Nicodromus, son of Cnoethus; he being incensed against the Æginetæ on account of his former banishment from the island, and now hearing that the Athenians were preparing to do a mischief to the Æginetæ, entered into an agreement with the Athenians for the betrayal of Ægina, mentioning on what day he would make the attempt, and on what it would be necessary for them to come to his assistance. After this Nicodromus, according to his agreement with the Athenians, seized that which is called the old town. The Athenians, however,

1 The Theoris was a vessel which was sent every year to Delos to offer sacrifice to Apollo.

did not arrive at the proper time, for they happened not to have a sufficient number of ships to engage with the Ægineta; and while they were entreating the Corinthians to furnish them with ships, their plan was ruined. The Corinthians, for they were then on very friendly terms with them, at their request supplied the Athenians with twenty ships; and they furnished them, letting them to hire for five drachmæ each; because by their laws they were forbidden to give them for nothing. The Athenians, therefore, having taken these and their own, manned seventy ships in all, and sailed to Ægina, and arrived one day after that agreed upon. Nicodromus, when the Athenians did not arrive at the proper time, embarked on shipboard and made his escape from Ægina; and others of the Æginetæ accompanied him, to whom the Athenians gave Sunium for a habitation; and they, sallying from thence, plundered the Æginetæ in the island. This, however, happened subsequently. In the meantime the most wealthy of the Æginetæ overpowered the common people, who, together with Nicodromus, had revolted against them, and afterward, having subdued them, they led them out to execution. And on this occasion they incurred a guilt, which they were unable to expiate by any contrivance; but they were ejected out of the island, before the goddess became propitious to them. For having taken seven hundred of the common people prisoners, they led them out to execution; and one of them, having escaped from his bonds, fled to the porch of Ceres, the lawgiver, and, seizing the door handle, held it fast; but they, when they were unable by dragging to tear him away, cut off his hands, and so took him away; and the hands were left sticking on the door handles. Thus, then, the Æginetæ treated their own people. But when the Athenians arrived with their seventy ships, they came to an engagement, and being conquered in the sea-fight, they called on the same persons as before for assistance—that is, on the Argives. They, however, would not any longer succour them, but complained that the ships of the Æginetæ, having been forcibly seized by Cleomenes, had touched on the territory of Argos, and the crews had disembarked with the Lacedæmonians. Some men had also disembarked from Sicyonian ships in the same invasion; and a penalty was imposed upon them by the Argives to pay a thousand talents, five hundred each. The Sicyonians, accordingly, acknowledging that they had acted unjustly, made an agreement to pay one hundred talents, and be free from the rest; but the Ægineta would not own themselves in the wrong, and were very obstinate. On this account,