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Argos (Greece) (search for this): book 7, chapter 148
So the spies were sent back after they had seen all and returned to Europe. After sending the spies, those of the Greeks who had sworn alliance against the Persian next sent messengers to Argos. Now this is what the Argives say of their own part in the matter. They were informed from the first that the foreigner was stirring up war against Hellas. When they learned that the Greeks would attempt to gain their aid against the Persian, they sent messengers to Delphi to inquire of the god how it w, Guarding your headThat is, those with full citizenship, the nucleus of the population;sw=ma being the remainder. from the blow, and the head will shelter the body. This answer had already been uttered by the priestess when the envoys arrived in Argos and entered the council chamber to speak as they were charged. Then the Argives answered to what had been said that they would do as was asked of them if they might first make a thirty years peace with Lacedaemonia and if the command of half the
Argos (Greece) (search for this): book 7, chapter 149
grow to be men. If there were to be no such treaty—so they reasoned—then, if after the evil that had befallen them the Persian should deal them yet another blow, it was to be feared that they would be at the Lacedaemonians' mercy. Then those of the envoys who were Spartans replied to the demands of the council, saying that they would refer the question of the truce to their own government at home; as for the command, however, they themselves had been commissioned to say that the Spartans had two kings, and the Argives but one. Now it was impossible to deprive either Spartan of his command, but there was nothing to prevent the Argive from having the same right of voting as their two had. At that, say the Argives, they decided that the Spartans' covetousness was past all bearing and that it was better to be ruled by the foreigners than give way to the Lacedaemonians. They then bade the envoys depart from the land of Argos before sunset, for they would otherwise be treated as enemie
Argos (Greece) (search for this): book 7, chapter 150
Such is the Argives' account of this matter, but there is another story told in Hellas, namely that before Xerxes set forth on his march against Hellas, he sent a herald to Argos, who said on his coming (so the story goes), “Men of Argos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we shArgos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we should therefore neither march against the land of our forefathers, nor should you become our enemies by aiding others or do anything but abide by yourselves in peace. If all goes as I desire, I will hold none in higher esteem than you.” The Argives were strongly moved when they heard this, and although they made no promise immediately and demanded no share, they later, when the Greeks were trying to obtain their support, did make the claim, because they knew that the Lacedaemonians would refuse
Argos (Greece) (search for this): book 7, chapter 151
This is borne out, some of the Greeks say, by the tale of a thing which happened many years afterwards. It happened that while Athenian envoys, Callias son of Hipponicus, and the rest who had come up with him, were at Susa, called the Memnonian,Cp. Hdt. 5.53. about some other business,In 448, apparently. See How and Wells ad loc. for a full discussion of the matter. the Argives also had at this same time sent envoys to Susa, asking of Xerxes' son Artoxerxes whether the friendship which they had forged with Xerxes still held good, as they desired, or whether he considered them as his enemies. Artoxerxes responded to this that it did indeed hold good and that he believed no city to be a better friend to him than Argos.”
Argos (Greece) (search for this): book 7, chapter 152
Now, whether it is true that Xerxes sent a herald with such a message to Argos, and that the Argive envoys came up to Susa and questioned Artoxerxes about their friendship, I cannot say with exactness, nor do I now declare that I consider anything true except what the Argives themselves say. This, however, I know full well, namely if all men should carry their own private troubles to market for barter with their neighbors, there would not be a single one who, when he had looked into the troubles of other men, would not be glad to carry home again what he had brought.The general idea,—rather obscurely expressed,—seems to be that some who judge the Argives harshly have really just as many kaka/ and ai)sxra/ (which Herodotus appears to confuse) of their own. The conduct of the Argives was accordingly not utterly shameful. As for myself, although it is my business to set down that which is told me, to believe it is none at all of my business. This I ask the reader to hold true for the wh
Argos (Greece) (search for this): book 1, chapter 31
. Solon answered, “Cleobis and Biton. They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with thArgos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. She was overjoyed at the feat and at the praise, so sh
Argos (Greece) (search for this): book 9, chapter 34
By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness,According to the legend, the Argive women were driven mad by Dionysus for refusing to take part in his orgies, and cured by Melampus. Many Greek authors refer to it, with varying details. Melampus demanded half of their kingship for his wages. This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also.
Argos (Greece) (search for this): book 1, chapter 5
count; in their opinion, it was the taking of Troy which began their hatred of the Greeks. But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregnant, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. These are the stories of the Persians anArgos with the captain of the ship. Then, finding herself pregnant, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.
Argos (Greece) (search for this): book 5, chapter 67
In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon,Cleisthenes ruled at Sicyon from 600 to 570. for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son
Argos (Greece) (search for this): book 6, chapter 76
As Cleomenes was seeking divination at Delphi, the oracle responded that he would take Argos. When he came with Spartans to the river Erasinus, which is said to flow from the StymphalianThe Stymphalian lake, near the base of Cyllene, discharges itself into a cavern at the foot of a cliff; the river which reappears near Argos (the Argos (the Erasinus) has been generally identified with this stream. lake (this lake issues into a cleft out of sight and reappears at Argos, and from that place onwards the stream is called by the Argives Erasinus）—when Cleomenes came to this river he offered sacrifices to it. The omens were in no way favorable for his crossing, so he said tArgos, and from that place onwards the stream is called by the Argives Erasinus）—when Cleomenes came to this river he offered sacrifices to it. The omens were in no way favorable for his crossing, so he said that he honored the Erasinus for not betraying its countrymen, but even so the Argives would not go unscathed. Then he withdrew and led his army seaward to Thyrea, where he sacrificed a bull to the sea and carried his men on shipboard to the region of Tiryns and to Na
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