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ἤδη, here and ch. 106. 3, like δή, strengthens the superlative: ‘the greatest known’; cf. ii. 148. 1; Thuc. vi. 31 “μέγιστος ἤδη διάπλους”. ἁλόντα: possibly at the time of the Ionic revolt (v. 121; vi. 32), possibly by pirates. Ephesus and Sardis were the starting-points of the Royal Road to Susa (v. 52 f.). Also at Sardis there was a temple of Cybele (v. 102), ‘the great mother,’ served by eunuch priests called ‘Galli’ (Juv. viii. 176; Mayor), and at Ephesus the eunuch-priests of Artemis, called Megabyzi, were held in honour (Strabo 641).
τῆς πάσης, ‘in every respect.’ This view of the fidelity of eunuchs is ascribed by Xenophon (Cyrop. vii. 560 f.) to Cyrus, while Ctesias (Pers. 5 and 9) makes Pesitacas and Bagapates have great influence with Cyrus, Ixabates and Aspadates with Cambyses, &c., but the preponderant influence of the eunuch and the harem in Persia seems really to begin with the reign of Xerxes (cf. ix. 108). For their extensive use and functions at court cf. iii. 77, 92, 130, and i. 117. The custom is said to have been derived from Babylon (cf. iii. 92 and Hellan. fr. 169, F. H. G. i. 68).
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