Even now a place is pointed out on the beach where, under a great heap of sand, there is a deep bed of black ashes where it is thought the wrecks and dead bodies were burned.
IX. But when the news of Thermopylae was brought to the Greeks at Artemisium, that Leonidas had fallen, and Xerxes was in possession of the passes, they retired further into Greece, the Athenians protecting the rear on account of their bravery, and full of pride at their achievements. At all the harbours and landing-places along the coast, Themistokles, as he passed by, cut conspicuous inscriptions on stones, some of which he found on the spot, and others which he himself set up at all the watering-places and convenient stations for ships. In these inscriptions he besought the Ionians, if possible, to come over to the Athenians, who were their fathers, and who were fighting for their liberty; and if they could not do this, to throw the barbarian army into confusion during battle. He hoped that these writings would either bring the Ionians over to the side of the Greeks, or make them suspected of treason by the Persians.
Meanwhile Xerxes invaded Greece through Doris, and came into Phokis, where he burned the city of the Phokaeans. The Greeks made no resistance, although the Athenians begged them to make a stand in Boeotia, and cover Attica, urging that they had fought in defence of the whole of Greece at Artemisium. However, as no one would listen to them, but all the rest of the Greeks determined to defend the Peloponnesus, and were collecting all their forces within it, and building a wall across the Isthmus from sea to sea, the Athenians were enraged at their treachery, and disheartened at being thus abandoned to their fate. They had no thoughts of resisting so enormous an army; and the only thing they could do under the circumstances, to abandon their city and trust to their ships, was distasteful to the people, who saw nothing to be gained by victory, and no advantage in life, if they had to desert the temples of their gods and the monuments of their fathers.
X. At this crisis, Themistokles, despairing of influencing the populace by human reasoning, just as a dramatist has recourse to supernatural machinery, produced signs and wonders and oracles. He argued that it was a portent that the sacred snake during those days deserted his usual haunt. The priests, who found their daily offerings to him of the first fruits of the sacrifices left untouched, told the people, at the instigation of Themistokles, that the goddess Athena (Minerva) had left the city, and was leading them to the sea. He also swayed the popular mind by the oracle, in which he argued that by "wooden walls" ships were alluded to; and that Apollo spoke of Salamis as "divine," not terrible or sad, because Salamis would be the cause of great good fortune to the Greeks. Having thus gained his point, he proposed a decree, that the city be left to the care of the tutelary goddess of the Athenians, that all able-bodied men should embark in the ships of war, and that each man should take the best measures in his power to save the women and children and slaves.
When this decree was passed, most of the Athenians sent their aged folks and women over to Troezen, where they were hospitably received by the Troezenians, who decreed that they should be maintained at the public expense, receiving each two obols a day, that the children should be allowed to pick the fruit from any man's tree, and even that their school expenses should be paid. This decree was proposed by Nikagoras.
The Athenians at this time had no public funds, yet Aristotle tells us that the Senate of the Areopagus, by supplying each fighting man with eight drachmas, did good service in manning the fleet; and Kleidemus tells us that this money was obtained by an artifice of Themistokles.
When the Athenians were going down to the Peiraeus, he gave out that the Gorgon's head had been lost from the statue of the goddess.
Themistokles, under pretext of seeking for it, searched every man, and found great stores of money hidden in their luggage, which he confiscated, and thus was able to supply the crews of the ships with abundance of necessaries. When the whole city put to sea, the sight affected some to pity, while others admired their courage in sending their families out of the way that they might not be disturbed by weeping and wailing as they went over to Salamis. Yet many of the aged citizens who were left behind at Athens afforded a piteous sight; and even the domestic animals, as they ran howling to the sea-shore, accompanying their masters, touched men's hearts. It is said that the dog of Xanthippus, the father of Perikles, could not endure to be separated from him, and jumping into the sea swam alongside of his trireme, reached Salamis, and then at once died. His tomb is even now to be seen at the place called Kynossema.
XI. Besides these great achievements, Themistokles, perceiving that his countrymen longed to have Aristeides back again, and fearing that he might ally himself with the Persian, and work ruin to Greece out of anger against his own country (for Aristeides had been banished from Athens before the war when Themistokles came into power), proposed a decree, that any citizen who had been banished for a term of years, might return and do his best by word and deed to serve his country together with the other citizens.
Eurybiades, on account of the prestige of Sparta, held the chief command of the fleet, but was unwilling to risk a battle, preferring to weigh anchor and sail to the Isthmus where the land army of the Peloponnesians was assembled. This project was opposed by Themistokles; and it was on this occasion that he made use of the following well-known saying: When Eurybiades said to him, "Themistokles, in the public games they whip those who rise before their turn." "True," said Themistokles, "but they do not crown those who lag behind." And when Eurybiades raised his staff as if he would strike him, Themistokles said, "Strike, but hear me." When Eurybiades, in wonder at his gentle temper, bade him speak, he again urged Eurybiades to remain at Salamis. Some one then said, that a man without a city had no right to tell those who still possessed one to abandon it, but Themistokles turning upon him, answered, "Wretch, we Athenians have indeed abandoned our walls and houses, because we scorn to be slaves for the sake of mere buildings, but we have the greatest city of all Greece, our two hundred ships of war, which now are ready to help you if you choose to be saved by their means; but, if you betray us and leave us, some of the Greeks will soon learn to their cost that the Athenians have obtained a free city and a territory no worse than that which they left behind." When Eurybiades heard Themistokles use this language, he began to fear that the Athenians might really sail away and leave him.
When Eretrieus tried to say something to Themistokles, he answered, "Do you too dare to say anything about war, you, who like a cuttle-fish, have a sword but no heart."
XII. It is said by some writers that while Themistokles was talking about these matters upon the deck of his ship, an owl was seen to fly from the right-hand side of the fleet, and to perch upon his mast; which omen encouraged all the Athenians to fight. But when the Persian host poured down to Phalerum, covering the whole sea-shore, and the king himself was seen with all his forces, coming down to the beach with the infantry, the Greeks forgot the words of Themistokles, and began to cast eager glances towards the Isthmus and to be angry with any one who proposed to do anything else than withdraw. They determined to retire by night, and the steersmen were given orders to prepare for a voyage.
Themistokles, enraged at the idea of the Greek fleet dispersing, and losing the advantage of the narrow waters, planned the affair of Sikinnus. This Sikinnus was a Persian who had been taken prisoner, and who was fond of Themistokles and took charge of his children. He sent this man secretly to Xerxes, ordering him to say that Themistokles, the general of the Athenians, has determined to come over to the king of the Persians, and is the first to tell him that the Greeks are about to retreat. He bids him not to allow them to fly, but to attack them while they are disheartened at not being supported by a land force, and destroy their fleet.
Xerxes, who imagined this to be said for his advantage, was delighted, and at once gave orders to the commanders of his ships to make ready for battle at their leisure, all but two hundred, whom he ordered to put to sea at once, surround the whole strait, and close up the passages through the islands, so that no one of the enemy could escape. While this was being done, Aristeides, the son of Lysimachus, who was the first to perceive it, came to the tent of Themistokles, although the latter was his enemy, and had driven him into exile. When Themistokles came to meet him, he told him they were surrounded; knowing the frank and noble character of Aristeides, Themistokles told him the whole plot, and begged him as a man in whom the Greeks could trust, to encourage them to fight a battle in the straits. Aristeides praised Themistokles for what he had done, and went round to the other generals and captains of ships, inciting them to fight. Yet they were inclined to doubt even the word of Aristeides, when a trireme from the island of Tenos, under the command of Panaitios, came in, having deserted from the enemy, and brought the news that the Greeks were really surrounded. Then, in a spirit of anger and despair, they prepared for the struggle.
XIII. At daybreak Xerxes took his seat on a high cliff overlooking all his host, just above the Temple of Herakles, we are told by Phanodemus, where the strait between Salamis and Attica is narrowest, but according to Akestodorus, close to the Megarian frontier, upon the mountains called Horns. Here he sat upon the golden throne, with many scribes standing near, whose duty it was to write down the events of the battle.
While Themistokles was sacrificing on the beach, beside the admiral's ship, three most beautiful captive boys were brought to him, splendidly adorned with gold and fine clothes. They were said to be the children of Sandauke, the sister of Xerxes, and Artauktes. When Euphrantides the prophet saw them, there shone at once from the victims on the altar a great and brilliant flame, and at the same time some one was heard to sneeze on the right hand, which is a good omen. Euphrantides now besought Themistokles to sacrifice these young men as victims to Dionysus, to whom human beings are sacrificed; so should the Greeks obtain safety and victory. Themistokles was struck with horror at this terrible proposal; but the multitude, who, as is natural with people in great danger, hoped to be saved by miraculous rather than by ordinary means, called upon the God with one voice, and leading the captives up to the altar, compelled him to offer them up as the prophet bade him.
This story rests on the authority of Phanias of Lesbos, who was a man of education, and well read in history.
XIV. As for the numbers of the Persian fleet, the poet Aeschylus, as though he knew it clearly, writes as follows in his tragedy of the Persae:
"And well I know a thousand sail That day did Xerxes meet, And seven and two hundred more, The fastest of his fleet."
The Athenian ships, a hundred and eighty in number, had each eighteen men on deck, four of whom were archers, and the rest heavy-armed soldiers. Themistokles now chose the time for the battle as judiciously as he had chosen the place, and would not bring his triremes into line of battle before the fresh wind off the sea, as is usual in the morning, raised a heavy swell in the straits. This did not damage the low flat ships of the Greeks, but it caught the high-sterned Persian ships, over-weighted as they were with lofty decks, and presented their broadsides to the Greeks, who eagerly attacked them, watching Themistokles because he was their best example, and also because Ariamenes, Xerxes's admiral, and the bravest and best of the king's brothers, attacked him in a huge ship, from which, as if from a castle, he poured darts and arrows upon him.
But Ameinias of Dekeleia and Sokles of Pedia, who were both sailing in the same vessel, met him stem to stem. Each ship crashed into the other with its iron beak, and was torn open. Ariamenes attempted to board the Greek ship, but these two men set upon him with their spears, and drove him into the sea. His body was noticed by Queen Artemisia floating amongst the other wreckage, and was by her brought to Xerxes.
XV. At this period of the battle it is said that a great light was seen to shine from Eleusis, and that a great noise was heard upon the Thriasian plain near the sea, as though multitudes of men were escorting the mystic Iacchus in procession. From the place where these sounds were heard a mist seemed to spread over the sea and envelop the ships. Others thought that they saw spirit-forms of armed men come from Aegina, and hold their hands before the ships of the Greeks. These it was supposed were the Aeakid heroes, to whom prayers for help had been offered just before the battle. The first man to capture a ship was Lykomedes, an Athenian captain, who cut off its ensign and dedicated it to Apollo with the laurel crown at the Temple at Phlyae.
In the narrow straits the Persians were unable to bring more than a part of their fleet into action, and their ships got into each other's way, so that the Greeks could meet them on equal terms, and, although they resisted until evening, completely routed them, winning, as Simonides calls it, that "glorious and famous victory," the greatest exploit ever achieved at sea, which owed its success to the bravery of the sailors and the genius of Themistokles.
XVI. After this naval defeat, Xerxes, enraged at his failure, endeavoured to fill up the strait with earth, and so to make a passage for his land forces to Salamis, to attack the Greeks there. Now Themistokles, in order to try the temper of Aristeides, proposed that the fleet should sail to the Hellespont, and break the bridge of boats there, "in order," said he, "that we may conquer Asia in Europe." But Aristeides disapproved of this measure, saying, "Hitherto we have fought against the Persian king, while he has been at his ease; but if we shut him up in Greece, and drive the chief of so large an army to despair, he will no longer sit quietly under a golden umbrella to look on at his battles, but will strain every nerve and superintend every operation in person, and so will easily retrieve his losses and form better plans for the future."
"Instead of breaking down the existing bridge for him, Themistokles,"
said he, "we ought rather, if possible, at once to build another, and send the man out of Europe as quickly as possible." "Well then,"
answered Themistokles, "if you think that our interest lies in that direction, we ought all to consider and contrive to send him out of Greece as fast as we can." When this resolution was adopted, Themistokles sent one of the king's eunuchs, whom he had found among the prisoners, bidding him warn Xerxes that "the Greeks had determined after their victory to sail to the Hellespont and break the bridge, but that Themistokles, out of his regard for the king, advises him to proceed as fast as he can to his own sea, and cross over it, while he (Themistokles) gained time for him by delaying the allied fleet."
Xerxes, hearing thus, was much alarmed and retired in all haste. And indeed the battle with Mardonius at Plataea shows us which of the two was right; for the Greeks there could scarcely deal with a small part of the Persian army, and what therefore could they have done with the whole?
XVII. Herodotus tells us that, of Greek States, Aegina received the prize of valour, and that, of the generals, it was awarded to Themistokles, though against the will of the voters. When the armies retired to the Isthmus all the generals laid their votes on the altar there, and each man declared himself to deserve the first prize for valour, and Themistokles to deserve the second. However, the Lacedaemonians brought him home with them to Sparta, and gave Eurybiades the first prize for valour, but Themistokles that for wisdom, a crown of olive-leaves. They also gave him the best chariot in their city, and sent three hundred of their young men to escort him out of the country.
It is also related that at the next Olympian games, when Themistokles appeared upon the race-course, all the spectators took no further interest in the contests, but passed the whole day in admiring and applauding him, and in pointing him out to such as were strangers; so that he was delighted, and said to his friends that he had now received his reward for all his labours on behalf of Greece.
XVIII. He was by nature excessively fond of admiration, as we may judge from the stories about him which have been preserved. Once, when he was made admiral of the Athenian fleet, he put off all the necessary business of his office until the day appointed for sailing, in order that he might have a great many dealings with various people all at once, and so appear to be a person of great influence and importance.
And when he saw the corpses floating in the sea with gold bracelets and necklaces, he himself passed them by, but pointed them out to a friend who was following, saying, "Do you pick them up and keep them; for you are not Themistokles." A beautiful youth, named Antiphates, regarded him coolly at first, but eventually became submissive to him because of his immense reputation. "Young man," said Themistokles, "it has taken some time, but we have at length both regained our right minds." He used to say that the Athenians neither admired nor respected him, but used him like a plane-tree under which they took shelter in storm, but which in fair weather they lopped and stripped of its leaves. Once when a citizen of Seriphos said to him that he owed his glory, not to himself but to his city, he answered, "Very true; I should not have become a great man if I had been a Seriphian, nor would you if you had been an Athenian."
When one of his fellow-generals, who thought that he had done the state good service, was taking a haughty tone, and comparing his exploits with those of Themistokles, he said, "The day after a feast, once upon a time, boasted that it was better than the feast-day itself, because on that day all men are full of anxiety and trouble, while upon the next day every one enjoys what has been prepared at his leisure. But the feast-day answered, 'Very true, only but for me you never would have been at all.' So now," said he, "if I had not come first, where would you all have been now?" His son, who was spoiled by his mother, and by himself to please her, he said was the most powerful person in Greece; for the Athenians ruled the Greeks, he ruled the Athenians, his wife ruled him, and his son ruled his wife. Wishing to be singular in all things, when he put up a plot of ground for sale, he ordered the crier to announce that there were good neighbours next to it. When two men paid their addresses to his daughter, he chose the more agreeable instead of the richer of the two, saying that he preferred a man without money to money without a man. Such was his character, as shown in his talk.
XIX. Immediately after the great war, he began to rebuild and fortify the city. In order to succeed in this, Theopompus says that he bribed the Spartan ephors into laying aside opposition, but most writers say that he outwitted them by proceeding to Sparta nominally on an embassy.
Then when the Spartans complained to him that Athens was being fortified, and when Poliarchus came expressly from Aegina to charge him with it, he denied it, and bade them send commissioners to Athens to see whether it was true, wishing both to obtain time for the fortifications to be built, and also to place these commissioners in the hands of the Athenians, as hostages for his own safety. His expectations were realised; for the Lacedaemonians, on discovering the truth, did him no harm, but dissembled their anger and sent him away. After this he built Peiraeus, as he perceived the excellence of its harbours, and was desirous to turn the whole attention of the Athenians to naval pursuits.
In this he pursued a policy exactly the opposite to that of the ancient kings of Attica; for they are said to have endeavoured to keep their subjects away from the sea, and to accustom them to till the ground instead of going on board ships, quoting the legend that Athene and Poseidon had a contest for the possession of the land, and that she gained a decision in her favour by the production of the sacred olive.
Themistokles, on the other hand, did not so much "stick Peiraeus on to Athens," as Aristophanes the comic poet said, as make the city dependent upon Peiraeus, and the land dependent on the sea. By this means he transferred power from the nobles to the people, because sailors and pilots became the real strength of the State. For this reason the thirty tyrants destroyed the bema, or tribune on the place of public assembly, which was built looking towards the sea, and built another which looked inland, because they thought that the naval supremacy of Athens had been the origin of its democratic constitution, and that an oligarchy had less to fear from men who cultivated the land.
XX. Themistokles had even more extended views than these about making the Athenians supreme at sea. When Xerxes was gone, the whole Greek fleet was drawn up on shore for the winter at Pagasae. Themistokles then publicly told the Athenians that he had a plan which would save and benefit them all, but which must not be divulged. The Athenians bade him tell Aristeides only, and to execute his designs if he approved.
Themistokles then told Aristeides that his design was to burn the whole Greek fleet as they lay on the beach. But Aristeides came forward and told the people that no proposal could be more advantageous or more villainous; so that the Athenians forbade Themistokles to proceed with it. On another occasion the Lacedaemonians proposed, in a meeting of the Amphiktyonic council, that all States that had taken no part in the Persian war should be excluded from that council; Themistokles, fearing that if the Lacedaemonians should exclude Thessaly, Argos, and Thebes, they would have complete control over the votes, and be able to carry what measures they pleased, made representations to the various States, and influenced the votes of their deputies at the meeting, pointing out to them that there were only thirty-one States which took any part in the war, and that most of these were very small ones, so that it would be unreasonable for one or two powerful States to pronounce the rest of Greece outlawed, and be supreme in the council. After this he generally opposed the Lacedaemonians; wherefore they paid special court to Kimon, in order to establish him as a political rival to Themistokles.
XXI. Moreover, he made himself odious to the allies by sailing about the islands and wringing money from them. A case in point is the conversation which Herodotus tells us he held with the people of Andros, when trying to get money from them. He said that he was come, bringing with him two gods, Persuasion and Necessity; but they replied that they also possessed two equally powerful ones, Poverty and Helplessness, by whom they were prevented from supplying him with money. The poet, Timokreon of Rhodes, in one of his songs, writes bitterly of Themistokles, saying that he was prevailed upon by the bribes which he received from exiles to restore them to their native country, but abandoned himself, who was his guest and friend. The song runs as follows:
"Though ye may sing Pausanias or Xanthippus in your lays, Or Leotychides, 'tis Aristeides whom I praise, The best of men as yet produced by holy Athens' State, Since thus upon Themistokles has fall'n Latona's hate: That liar and that traitor base, who for a bribe unclean, Refused to reinstate a man who his own guest had been.
His friend too, in his native Ialysus, but who took Three silver talents with him, and his friend forsook.
Bad luck go with the fellow, who unjustly some restores From exile, while some others he had banished from our shores, And some he puts to death; and sits among us gorged with pelf.
He kept an ample table at the Isthmian games himself, And gave to every guest that came full plenty of cold meat, The which they with a prayer did each and every of them eat, But their prayer was 'Next year be there no Themistokles to meet.'"
And after the exile and condemnation of Themistokles, Timokreon wrote much more abusively about him in a song which begins,
"Muse, far away, Sound this my lay, For it both meet and right is."
It is said that Timokreon was exiled from home for having dealings with the Persians, and that Themistokles confirmed his sentence. When, then, Themistokles was charged with intriguing with the Persians, Timokreon wrote upon him,
"Timokreon is not the only Greek That turned a traitor, Persian gold to seek; I'm not the only fox without a tail, But others put their honour up for sale."
XXII. As the Athenians, through his unpopularity, eagerly listened to any story to his discredit, he was obliged to weary them by constantly repeating the tale of his own exploits to them. In answer to those who were angry with him, he would ask, "Are you weary of always receiving benefits from the same hand?" He also vexed the people by building the Temple of Artemis of Good Counsel, as he called her, hinting that he had taken good counsel for the Greeks. This temple he placed close to his own house in Melite, at the place where at the present day the public executioner casts out the bodies of executed criminals, and the clothes and ropes of men who have hanged themselves. Even in our own times a small statue of Themistokles used to stand in the Temple of Artemis of Good Counsel; and he seems to have been a hero not only in mind, but in appearance. The Athenians made use of ostracism to banish him, in order to reduce his extravagant pretensions, as they always were wont to do in the case of men whom they thought over powerful and unfit for living in the equality of a democracy. For ostracism implied no censure, but was intended as a vent for envious feelings, which were satisfied by seeing the object of their hatred thus humbled.
XXIII. When Themistokles was banished from Athens, he lived in Argos, during which time the proceedings of Pausanias gave a great opportunity to his enemies. He was impeached on a charge of treason by Leobotes, the son of Alkmaeon of Agraulai, and the Spartans joined in the impeachment.
Pausanias, indeed, at first concealed his treacherous designs from Themistokles, although he was his friend; but when he saw that Themistokles was banished, and chafing at the treatment he had received, he was encouraged to ask him to share his treason, and showed him the letters which he had received from the Persian king, at the same time inflaming his resentment against the Greeks, whom he spoke of as ungrateful wretches. Themistokles refused utterly to join Pausanias, but nevertheless told no one of his treasonable practices, either because he hoped that he would desist, or that his visionary and impossible projects would be disclosed by other means. And thus it was that when Pausanias was put to death, certain letters and writings on this subject were found, which threw suspicion upon Themistokles. The Lacedaemonians loudly condemned him, and many of his own countrymen, because of the enmity they bore him, brought charges against him. He did not appear in person at first, but answered these attacks by letters. In these he told his accusers that he had always sought to rule, and was not born to obey; so that he never would sell himself and Greece to be a slave to the Persians. But in spite of these arguments, his enemies prevailed upon the Athenians to send men with orders to seize him, and bring him to be tried by Greece.
XXIV. He was apprised of this in time to take refuge in Korkyra, a State which was under obligations to him. For once, when Korkyra was at variance with Corinth, he had been chosen to arbitrate between them, and had reconciled them, giving as his award that the Corinthians were to pay down twenty talents, and each State to have an equal share in the city and island of Leucas, as being a colony from both of them. From thence he fled to Epirus; but, being still pursued by the Athenians and Lacedaemonians, he adopted a desperate resolution. Admetus, the king of the Molossians, had once made some request to the Athenians, which Themistokles, who was then in the height of his power, insultingly refused to grant. Admetus was deeply incensed, and eager for vengeance; but now Themistokles feared the fresh fury of his countrymen more than this old grudge of the king's, put himself at his mercy, and became a suppliant to Admetus in a novel and strange fashion; for he lay down at the hearth of Admetus, holding that prince's infant son, which is considered among the Molossians to be the most solemn manner of becoming a suppliant, and one which cannot be refused. Some say that Phthia, the king's wife, suggested this posture to Themistokles, and placed her infant on the hearth with him; while others say that Admetus, in order to be able to allege religious reasons for his refusal to give up Themistokles to his pursuers, himself arranged the scene with him. After this, Epikrates, of the township of Acharnai, managed to convey his wife and children out of Athens to join him, for which, we are told by Stesimbrotus, Kimon subsequently had him condemned and executed. But, singularly enough, afterwards Stesimbrotus either forgets his wife and children, or makes Themistokles forget them, when he says that he sailed to Sicily and demanded the daughter of the despot Hiero in marriage, promising that he would make all Greece obey him. As Hiero rejected his proposals, he then went to Asia.
XXV. Now it is not probable that this ever took place. Theophrastus, in his treatise on monarchy, relates that when Hiero sent race-horses to Olympia and pitched a costly tent there, Themistokles said to the assembled Greeks that they ought to destroy the despot's tent, and not permit his horses to run. Thucydides too informs us that he crossed to the Aegean sea, and set sail from Pydna, none of his fellow-travellers knowing who he was until the ship was driven by contrary winds to Naxos, which was then being besieged by the Athenians. Then he became alarmed, and told the captain and the pilot who he was, and, partly by entreaties, partly by threats that he would denounce them to the Athenians, and say that they well knew who he was, but were carrying him out of the country for a bribe, he prevailed on them to hold on their course to the coast of Asia.
Of his property, much was concealed by his friends and sent over to him in Asia; but what was confiscated to the public treasury amounted, according to Theopompus, to a hundred talents, and according to Theophrastus to eighty, albeit Themistokles, before his entrance into political life, did not possess property worth three talents.
XXVI. When he sailed to Kyme, he found that many of the inhabitants of the Ionic coast were watching for an opportunity to capture him, especially Ergoteles and Pythodorus (for indeed, to men who cared not how they made their money, he would have been a rich prize, as the Persian king had offered a reward of two hundred talents for him), he fled to Aegae, a little Aeolian city, where he was known by no one except his friend Nikogenes, the richest of all the Aeolians, who was well known to the Persians of the interior. In this man's house he lay concealed for some days. Here, after the feast which followed a sacrifice, Olbius, who took charge of Nikogenes's children, fell into a kind of inspired frenzy, and spoke the following verse:
"Night shall speak and give thee counsel, night shall give thee victory." After this Themistokles dreamed a dream. He thought that a snake was coiling itself upon his belly and crawling up towards his throat. As soon as it reached his throat, it became an eagle and flapped its wings, lifted him up, and carried him a long distance, until he saw a golden herald's staff. The eagle set him down upon this securely, and he felt free from all terror and anxiety. After this he was sent away by Nikogenes, who made use of the following device. Most barbarian nations, and the Persians especially, are violently jealous in their treatment of women. They guard not only their wives, but their purchased slaves and concubines, with the greatest care, not permitting them to be seen by any one out of doors, but when they are at home they lock them up, and when they are on a journey they place them in waggons with curtains all round them. Such a waggon was prepared for Themistokles, and he travelled in it, his escort telling all whom they met that they were conveying a Greek lady from Ionia to one of the king's courtiers.
XXVII. Thucydides and Charon of Lampsakus relate that Xerxes was now dead, and that Themistokles gave himself up to his son; but Ephorus, Deinon, Kleitarchus, Herakleides, and many others, say that it was to Xerxes himself that he came. But the narrative of Thucydides agrees better with the dates, although they are not thoroughly settled.
At this perilous crisis Themistokles first applied to Artabanus, a chiliarch, or officer in command of a regiment of a thousand men, whom he told that he was a Greek, and that he wished to have an interview with the king about matters of the utmost importance, and in which the king was especially interested. He replied, "Stranger, the customs of different races are different, and each has its own standard of right and wrong; yet among all men it is thought right to honour, admire, and to defend one's own customs. Now we are told that you chiefly prize freedom and equality; we on the other hand think it the best of all our laws to honour the king, and to worship him as we should worship the statue of a god that preserves us all. Wherefore if you are come with the intention of adopting our customs, and of prostrating yourself before the king, you may be permitted to see the king, and speak with him; but if not, you must use some other person to communicate with him; for it is not the custom for the king to converse with any one who does not prostrate himself before him." Themistokles, hearing this, said to him, "Artabanus, I am come to increase the glory and power of the king, and will both myself adopt your customs, since the god that has exalted the Persians will have it so, and will also increase the number of those who prostrate themselves before the king. So let this be no impediment to the interview with him which I desire." "Whom of the Greeks," asked Artabanus, "are we to tell him is come? for you do not seem to have the manners of a man of humble station." "No one," answered Themistokles, "must learn my name before the king himself." This is the story which we are told by Phanias. But Eratosthenes, in his treatise on wealth, tells us also that Themistokles was introduced to Artabanus by an Eretrian lady with whom the latter lived.