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αὐτός, ‘alone.’ But cf. Ath. Pol. 20. 3ὑπεξελθόντος δὲ τοῦ Κλεισθένους μετ᾽ ὀλίγων”.

ὑπεξέσχε, ‘retired’ (vi. 74. 1; viii. 132. 2). He hoped by this to satisfy Cleomenes.

ἐπίστια. It is most unlikely that 700 families were implicated in the murder of the Cylonians, yet Aristotle follows H. verbally. Probably many newly enfranchised citizens were expelled at the same time, and thus completed the total of 700 households.

τὴν βουλήν. Clearly to Herodotus the new Boule of five hundred, fifty from each tribe, which naturally championed democracy against this oligarchic reaction; yet, if we follow the chronology of Aristotle (cf. ch. 70. 1 n.), it would be the Solonian council of four hundred. Were the three hundred partisans of Isagoras to form an oligarchic council, from which the magistrates would be taken? There had been a council of three hundred convened to try the ‘Accursed’ (Plut. Sol. 12).

Λακεδαιμόνιοι. The Lacedaemonians were at times willing to save themselves, regardless of their allies (cf. Thuc. iii. 109): yet Isagoras (ch. 74. 1) escaped, and possibly his partisans, § 4 n.

φήμη: the well-known (cf. ch. 35. 2; ix. 100, 101) omen, contained in the words πάλιν χώρεε.

τὸ ἄδυτον τῆς θεοῦ: presumably the shrine of Athene Polias in the Erechtheum (viii. 41. 2, 51. 2 n.); but there was also on the Acropolis, before the Persian war, the old Hecatompedon discovered by Dörpfeld (M. A. I. xi. 1886, p. 337), between the sites of the Parthenon and Erechtheum (Frazer, Paus. Appendix, Bk. I). Dörpfeld further holds that this temple was rebuilt after the Persian war and existed at least as a treasury in the days of H., but this seems improbable (cf. D'Ooge, The Acropolis, p. 41 f., 369-97). If neither this temple nor the Erechtheum, which was rebuilt late in the Peloponnesian war, were restored when H. was writing his vagueness in referring to ‘the temple’ is more natural.

ἱερείη. The Eteobutadae supplied the priestess of Athena Polias, and the priest of Erechtheus (Aesch. Choeph. 572).

τὰς θύρας ... ἀμεῖψαι, ‘pass the folding doors,’ as often in Tragedy; cf. Soph. Phil. 1262. With this attempt of Cleomenes we may compare his conduct at Argos, vi. 81, 82.

Δωριεῦσι: probably for all non-Ionians, perhaps for all but the priests. Cf. Caes. B. C. iii. 105 ‘in occultis ac reconditis templi, quo praeter sacerdotes adire fas non est, quae Graeci ἄδυτα appellant’ (of Pergamum).

Ἀχαιός: as a Heracleid (vii. 204; viii. 131). For a discussion of the race of the Spartan kings cf. vi. 53 n. Cleomenes' reply gains point when we remember that his half-brother was Dorieus (ch. 41).

τοὐς δὲ ἄλλους, κτλ. On the historian's own showing Isagoras escaped (ch. 74. 1). Aristotle (Ath. Pol. 20) says all were let go: τοὺς μετ᾽ αὐτοῦ πάντας ἀφεῖσαν ὑποσπόνδους. Aristophanes (Lysistrata 272) describes, with humorous exaggeration of its glories, this expulsion of Cleomenes from Athens.

κατέδησαν τὴν ἐπὶ θανάτῳ (sc. δέσιν): imprisoned them for execution. Cf. iii. 119. 2, and the parallel expression κεκοσμημένον τὴν ἐπὶ θανάτῳ (i. 109. 1).

Τιμησίθεος: Pausanias (vi. 8. 6) ascribes to him two victories in the pancratium at Olympia, and three at Delphi, besides exploits in war.

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hide References (5 total)
  • Commentary references from this page (5):
    • Aeschylus, Libation Bearers, 572
    • Aristotle, Constitution of the Athenians, 20
    • Sophocles, Philoctetes, 1262
    • Thucydides, Histories, 3.109
    • Plutarch, Solon, 12
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