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He indeed ought not to have too much insulted over the Greeks that took part with the Persians, who, being by others thought a Thurian, reckons himself among the Halicarnassians, who, being Dorians by descent, went with their wives and children to the war against the Greeks. But he is so far from giving first an account of the straits they were in who revolted to the Persians, that, having related how the Thessalians sent to the Phocians, who were their mortal enemies, and promised to preserve their country free from all damage if they might receive from them a reward of fifty talents, he writ thus of the Phocians: ‘For the Phocians were the only people in these quarters who inclined not to the Persians, and that, as far as I upon due consideration can find, for no other reason but because [p. 359] they hated the Thessalians; for if the Thessalians had been affected to the Grecian affairs, I suppose the Phocians would have joined themselves to the Persians.’ And yet a little after he will say, that thirteen cities of the Phocians were burned by the barbarians, their country laid waste, and the temple which was in Abae set on fire, and all of both sexes put to the sword, except those that by flight escaped to Parnassus.1 Nevertheless, he puts those who suffered all extremities rather than lose their honesty in the same rank with those who most affectionately sided with the Persians. And when he could not blame the Phocians' actions, he sat at his desk devising false causes and framing suspicions against them, and bidding us judge them not by what they did, but by what they would have done if the Thessalians had not taken the same side, as if they had been shut out from treason because they found the place already occupied by others! Now if any one, going about to excuse the revolt of the Thessalians to the Persians, should say that they would not have done it but for the hatred they bare the Phocians,—whom when they saw joined to the Greeks, they against their inclinations followed the party of the Persians,—would not such a one be thought most shamefully to flatter, and for the sake of others to pervert the truth, by feigning good causes for evil actions? Indeed, I think, he would. Why then would not he be thought openly to calumniate, who says that the Phocians chose the best, not for the love of virtue, but because they saw the Thessalians on the contrary side? For neither does he refer this device to other authors, as he is elsewhere wont to do, but says that himself found it out by conjecture. He should therefore have produced certain arguments, by which he was persuaded that they, who did things like the best, followed the same counsels with the worst. For what he alleges of their enmities is [p. 360] ridiculous. For neither did the difference between the Aeginetans and the Athenians, nor that between the Chalcidians and the Eretrians, nor yet that between the Corinthians and the Megarians, hinder them from fighting together for Greece. Nor did the Macedonians, their most bitter enemies, divert the Thessalians from their friendship with the barbarians, by joining the Persian party themselves. For the common danger did so bury their private grudges, that banishing their other passions, they applied their minds either to honesty for the sake of virtue, or to profit through the impulse of necessity. And indeed, after that necessity which compelled them to obey the Persians was over, they returned again to the Greeks, as Lacrates the Spartan has openly testified of them. And Herodotus, as constrained to it, in his relation of the affairs at Plataea, confessed that the Phocians took part with the Greeks.2

1 Herod. VIII. 30-33. Compare IX. 17.

2 Herod. IX. 31.

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