Ἡ κη΄, ὡς Τέννης καὶ Ἡμιθέα παῖδες ἤστην Κύκνῳ βασιλεῖ Τρῳάδος, καὶ Κύκνος ἀποθανούσης αὐτῷ τῆς γυναικὸς ἑτέραν ἐπεισάγεται· ἡ δ᾿ ἐπιμανεῖσα Τέννῃ καὶ μὴ τυγχάνουσα καταψεύδεται τοῦ παιδὸς τὰ ἑαυτῆς· καὶ ὁ πατὴρ ἀκρίτως εἰς λάρνακα Τέννην κατακλείει, ἀλλὰ καὶ τὴν Ἡμιθέαν περιαλγοῦσαν τἀδελφῷ καὶ ἀφίησι τῇ θαλάσσῃ. ἡ δ᾿ εἰς νῆσον ἐκφέρεται, καὶ οἱ ἐπιχώριοι τὴν λάρνακα ἀνακομίζονται, καὶ τὸ κράτος τῆς γῆς ἐκείνης ἴσχουσι Τέννης καὶ Ἡμιθέα, καὶ ἡ νῆσος Τένεδος ἀντὶ Λευκόφρυος ὠνομάσθη. ὁ δὲ Κύκνος μεταγνοὺς καὶ ὁρμισάμενος πρὸς τὴν νῆσον ἐδεῖτο τοῦ παιδὸς ἀπὸ τῆς νεὼς ἀμνηστίαν ἔχειν. ὁ δέ, ὡς μὴ ἐπιβαίη τῆς νήσου, πέλεκυν ἀράμενος τὰ πείσματα τῆς νεὼς διακόπτει, καὶ ἀπ᾿ αὐτοῦ οἱ ἄνθρωποι ἐπὶ παντὸς ἀποτόμου πράγματος τὸν Τέννου πέλεκυν ἐπιλέγουσιν.
28. Tenes
The twenty-eighth: how Tenes and Hemithea were children of Cycnus, king of the Troad. When Cycnus' wife died, he brought in another; she, madly in love with Tenes and not succeeding, falsely charges the boy with her own acts; and the father, without a trial, shuts Tenes up in a chest, and sets adrift on the sea Hemithea as well, who was deeply grieved for her brother. The chest is carried to an island, and the people of the place take up the chest; and Tenes and Hemithea gain power over that land, and the island was named Tenedos, instead of Leucophrys. Cycnus, repenting and bringing his ship to the island, begged his son, from the ship, for amnesty. But Tenes, so that Cycnus should not set foot on the island, took up an axe and cut the ship's cables; and from this event people use the expression "Tenes' axe" for any abrupt and final act.
Ἡ κθ΄, ὡς Μάγνητες οἱ Μαγνησίαν τὴν ἐν Ἀσίᾳ νῦν οἰκοῦντες τὸ πρότερον περὶ Πηνειὸν ποταμὸν καὶ τὸ Πήλιον ὄρος ᾤκησαν, καὶ συνεστράτευσαν Ἀχαιοῖς κατὰ Τροίας ἡγουμένου αὐτῶν Προθόου, καὶ ἐκαλοῦντο Μάγνητες. εἶτα δεκάτη Μαγνήτων ἀνακομιζομένων αὐτῶν ἀπὸ Τροίας οἰκίζει κατ᾿ εὐχὰς εἰς Δελφούς. μετὰ χρόνον δὲ ἀναστάντες τοῦ ἱεροῦ καὶ κατιόντες ἐπὶ θάλασσαν ἐπεραιώθησαν εἰς Κρήτην. ὕστερον δὲ βιασθέντες ἀνέστησαν ἐκ Κρήτης, καὶ πλεύσαντες εἰς τὴν Ἀσίαν ἐρρύοντο κακῶν νεόκτιστον οὖσαν τὴν Ἰωνίαν καὶ τὴν Αἰολίδα, συμμαχοῦντες αὐτοῖς κατὰ τῶν ἐπιτιθεμένων. ἐκεῖθεν ἀφικνοῦνται ἐν ᾧ νῦν εἰσι, καὶ κτίζουσι πόλιν, ἀπὸ τῆς κατὰ τὸ ἀρχαῖον πατρίδος Μαγνησίαν αὐτὴν ἐπικαλέσαντες.
29. The Magnesians
The twenty-ninth: how the Magnesians who now live in Magnesia in Asia formerly lived around the river Peneius and Mount Pelion, and campaigned with the Achaeans against Troy under their leader Prothous, and were called Magnetes. Then a tenth part of the Magnetes, when they were returning from Troy, was settled at Delphi in fulfilment of vows. After a time they left the sanctuary and went down to the sea and crossed over to Crete. Later, forced out, they left Crete, and sailing to Asia they rescued from evils Ionia and Aeolis, which were newly founded, fighting at their side against those who attacked them. From there they come to where they are now, and found a city, calling it Magnesia after their ancient homeland.
Ἡ λ΄ τὰ περὶ Πειθηνίου τοῦ Ἀπολλωνιάτου, ὃς τὰ ἱερὰ Ἡλίου νέμων πρόβατα, ἐπεὶ αὐτῶν ἐξήκοντα λύκοι διεσπάραξαν ἀμελήσαντος, τὰς ὄψεις ὑπὸ τῶν πολιτῶν ἐκκόπτεται. καὶ ἡ γῆ καρπὸν Ἀπολλωνιάταις μηνίσαντος αὐτοῖς τοῦ θεοῦ οὐκ ἐδίδου, ἕως τέχνῃ καὶ προαστείοις δυσὶν ἱλασάμενοι Πειθήνιον καὶ οἰκίᾳ μιᾷ, ὧν αὐτὸς ᾑρετίσατο, τὴν ἀκαρπίαν διέφυγον, τῶν ἐπιφανῶν δ᾿ ἦν ὁ Πειθήνιος, καὶ ὅσοι ἄλλοι ἐκ διαδοχῆς τῶν ἱερῶν εἶχον προβάτων τὴν ἐπιμέλειαν. καὶ ἡ Ἀπολλωνία πόλις Ἑλλὰς ἔστιν ἐν τῇ Ἰλλυριῶν γῇ, κεῖται δ᾿ ἐπὶ τῆς θαλάσσης, καὶ ποταμὸς Ἄῳος διὰ μέσης αὐτῆς ῥέων εἰς τὸ Ἴόνιον ἐκβάλλει πέλαγος.
30. Peithenius of Apollonia
The thirtieth is about Peithenius of Apollonia, who, while tending the sheep sacred to Helios, because of his neglect had sixty of them torn to pieces by wolves, and has his eyes put out by his fellow citizens. And the land gave no crop to the people of Apollonia, because the god was angry with them, until, by a device [?] and by propitiating Peithenius with two country estates and one house, which he himself chose, they escaped the barrenness. Peithenius was one of the leading men, as were all those others who by succession had the care of the sacred sheep. And Apollonia is a Greek city in the land of the Illyrians, lying on the sea, and the river Aous, flowing through the middle of it, empties into the Ionian sea.
Ἡ λα΄, ὡς Τηρεύς, βασιλεὺς Θρᾳκῶν τῶν περὶ Δαυλίαν καὶ τὴν ἄλλην Φωκίδα, ἄγεται Πρόκνην γυναῖκα τὴν Πανδίονος βασιλεύοντος Ἀθηνῶν, καὶ ὡς ἐπεμάνη καὶ ἐμίγη ἀκούσῃ Φιλομήλᾳ τῇ ἀδελφῇ Πρόκνης, καὶ τέμνει τὴν αὐτῆς γλῶσσαν, δεδιὼς τὸν ἐκ λόγων θρίαμβον. ἡ δὲ πέπλον ὑφαίνουσα γράφει τὰ πάθη τοῖς νήμασι. καὶ ἡ Πρόκνη μαθοῦσα καὶ ἀμυνομένη παρατίθησιν αὐτῷ δεῖπνον τὰ αὐτοῦ γεννήματα, ὁ δὲ Τηρεύς, μαθὼν τοῦ δείπνου τὸ μύσος ὑπ᾿ αὐτῆς Πρόκνης, ἐδίωκεν αὐτήν τε καὶ τὴν ἀδελφὴν ὡς συνεργὸν ξίφει ἀνελεῖν. τὰς δὲ μῦθος λαβὼν ἐντεῦθεν Πρόκνην μὲν ἀηδόνα ποιεῖ, Φιλομήλαν δὲ χελιδόνα· καὶ ᾄδουσι διὰ παντὸς τὰς τότε συμφοράς. ἀλλὰ καὶ ὁ Τηρεὺς εἰς ἔποπα ἔπτη τῷ μύθῳ. καὶ οὐδ᾿ ἐν ὄρνισιν αὐτοὺς φασι πεπαῦσθαι τῆς ὀργῆς, ἀλλ᾿ ἔποπες ἀεὶ ἀηδόνας καὶ χελιδόνας διώκουσιν.
31. Tereus, Procne and Philomela
The thirty-first: how Tereus, king of the Thracians around Daulis and the rest of Phocis, marries Procne, the daughter of Pandion, king of Athens; and how he fell madly in love with Philomela, Procne's sister, and had intercourse with her against her will, and cuts out her tongue, fearing the triumph that her words would bring [?]. She, weaving a robe, writes the sufferings in the threads. And Procne, learning of it and taking vengeance, sets before him as a dinner his own offspring; and Tereus, learning from Procne herself the horror of the dinner, pursued both her and her sister, as an accomplice, to kill them with a sword. The story, taking them from there, makes Procne a nightingale and Philomela a swallow; and they sing forever the misfortunes of that time. But Tereus too flew away as a hoopoe in the myth. And they say that not even among the birds have they ceased from their anger, but hoopoes forever chase nightingales and swallows.
Ἡ λβ΄ τὰ περὶ Εὐρώπης τῆς Φοίνικος θυγατρὸς ἀφανοῦς γεγενημένης, καὶ ὡς πέμψειε τοὺς υἱεῖς ὁ πατὴρ κατὰ ζήτησιν τῆς ἀδελφῆς, ὧν ἦν καὶ Κάδμος, μεθ᾿ οὗ συναπαίρει καὶ Πρωτεὺς ἐξ Αἰγύπτου, τὴν Βουσίριδος δεδιὼς βασιλείαν. καὶ ὡς κατὰ πολλὴν πλάνην μηδὲν εὑρόντες κατέσχον εἰς Παλλήνην, καὶ ὡς Πρωτεὺς ξένια δοὺς Κλίτῳ καὶ λαβὼν φιλίαν (βασιλεὺς δ᾿ ἦν ὁ Κλῖτος σώφρων καὶ δίκαιος Σιθώνων Θρᾳκίου ἔθνους) ἄγεται Πρωτεὺς γυναῖκα τὴν θυγατέρα Χρυσονόην. καὶ Βισαλτῶν ἀπελαθέντων τῆς οἰκείας γῆς τῷ πρὸς αὐτοὺς πολέμῳ, ὃν ἐπολέμησε Κλῖτος καὶ Πρωτεύς, βασιλεύει τῆς χώρας Πρωτεύς, καὶ τίκτει παῖδας οὐχ ὁμοίους αὐτῷ ἀλλ᾿ ὠμοὺς καὶ παρανόμους, οὓς Ἡρακλῆς μισοπόνηρος ὢν ἀναιρεῖ. καὶ αὐτοῖς μὲν ὁ πατὴρ χῶμα ἔχωσεν, Ἡρακλέα δὲ (ἦν γὰρ ἐναγής) καθῆρε τὸν φόνον.
32. Europa's brothers, Proteus and Clitus
The thirty-second concerns Europa, daughter of Phoenix, who had vanished, and how her father sent his sons to search for their sister, among them Cadmus; with him Proteus too set out from Egypt, fearing the rule of Busiris. And how, after much wandering, finding nothing, they put in at Pallene; and how Proteus, giving Clitus guest-gifts and receiving his friendship (Clitus was king of the Sithonians, a Thracian people, and was temperate and just), takes his daughter Chrysonoe as wife. And when the Bisaltae had been driven from their own land in the war against them which Clitus and Proteus fought, Proteus becomes king of the country, and begets sons not like himself but savage and lawless, whom Heracles, who hated wickedness, killed; and their father heaped a mound over them, while Heracles (for he was under a curse of pollution) purified himself of the killing.
Ἡ λγ΄, ὡς Δήμοκλος ὁ Δελφὸς γεννᾷ παῖδα ἐκπρεπῆ Σμῖκρον ὄνομα· καὶ ὡς πλεῖ κατὰ χρησμὸν ἐπὶ Μιλήτου, ἔχων μεθ᾿ ἑαυτοῦ καὶ τὸν παῖδα ἐν ἡλικίᾳ· καὶ ὡς καταλιμπάνει τοῦτον σπουδῇ τοῦ ἐκπλεῦσαι καὶ ἀγνοίᾳ, τρισκαιδέκατον ἔχοντα ἔτος· καὶ ὡς παῖς Ἐριθάρσου αἰπόλος καταλαμβάνει τὸν Σμῖκρον ἀθυμοῦντα, καὶ ἄγει πρὸς τὸν πατέρα· καὶ ὁ Ἐριθάρσης οὐκ ἔλαττον τοῦ ἰδίου παιδός, μαθὼν τὰς τύχας καὶ τὸ γένος τοῦ Σμίκρου, τοῦτον περιεῖπε.
33. Branchus of Didyma
The thirty-third: how Democlus of Delphi begets a very handsome child named Smicrus; and how he sails by an oracle to Miletus, having his son with him, now of an age to travel; and how he leaves him behind in his haste to sail out, and through not noticing, the boy being thirteen years old; and how the son of Erithares, a goatherd, finds Smicrus dejected and leads him to his father; and Erithares, treating him no worse than his own son, once he had learned the boy's fortunes and family, took care of him.
καὶ περὶ τοῦ κύκνου τοῦ συλληφθέντος ἄμφω τοῖς παισί, καὶ τῆς ἔριδος, καὶ τοῦ τῆς Λευκοθέας φάσματος, ὡς εἴποι τε τοῖς παισὶ πρὸς Μιλησίους φάναι τιμᾶν αὐτὴν καὶ παίδων ἀγῶνα γυμνικὸν τελεῖν αὐτῇ· ἡσθῆναι γὰρ αὐτὴν τῇ ἔριδι τῶν παίδων. καὶ ὡς ὁ Σμῖκρός τινος τῶν ἐν Μιλησίοις ἐνδόξων θυγατέρα γαμεῖ, καὶ αὕτη τίκτουσα ὁρᾷ ὄψιν τὸν ἥλιον αὐτῇ διὰ τοῦ στόματος εἰσδύντα διὰ τῆς γαστρὸς καὶ τῶν αἰδοίων διεξελθεῖν· καὶ ἦν τὸ ὅραμα τοῖς μάντεσιν ἀγαθόν. καὶ ἔτεκε κόρον, Βράγχον ἀπὸ τοῦ ὀνείρου καλέσασα, ὅτι ὁ ἥλιος αὐτῆς διὰ τοῦ βράγχου διεξῆλθε. καὶ ἦν ὁ παῖς κάλλιστος ἀνθρώπων, καὶ αὐτὸν ἐφίλησεν ἐρασθεὶς Ἀπόλλων, εὑρὼν ποιμαίνοντα, ἔνθα βωμὸς Ἀπόλλωνος Φιλίου ἵδρυται. ὁ δὲ Βράγχος ἐξ Ἀπόλλωνος ἐπίπνους μαντικῆς γεγονὼς ἐν Διδύμοις τῷ χωρίῳ ἔχρα. καὶ μέχρι νῦν χρηστηρίων Ἑλληνικῶν ὧν ἴσμεν, μετὰ Δελφοὺς κράτιστον ὁμολογεῖται τὸ τῶν Βραγχιδῶν.
And about the swan that was caught for both boys, and the quarrel, and the apparition of Leucothea, how she told the boys to say to the Milesians that they should honor her and hold a boys' athletic contest for her; for she was pleased by the boys' quarrel. And how Smicrus marries the daughter of one of the notable men among the Milesians, and she, when her time came [?], sees in a vision the sun entering her through her mouth and passing out through her belly and her genitals; and the vision was favorable to the seers. And she bore a boy, calling him Branchus from the dream, because the sun had gone through her throat (branchos). And the boy was the most beautiful of men, and Apollo, falling in love, embraced and kissed him [?] when he found him tending his herd, at the place where an altar of Apollo Philios is set up. Branchus, inspired by Apollo with the gift of prophecy, gave oracles at Didyma. And to this day, of the Greek oracles known to us, that of the Branchidae is acknowledged to be the best after Delphi.
Ἡ λδ΄, ὡς μετὰ τελευτὴν Ἀλεξάνδρου τοῦ Πάριδος οἱ Πριάμου παῖδες Ἕλενος καὶ Δηίφοβος ἤριζον ὑπὲρ τῶν Ἑλένης γάμων, καὶ κρατεῖ βίᾳ καὶ θεραπείᾳ τῶν δυνατῶν Δηίφοβος, νεώτερος ὢν Ἑλένου. Ἕλενος δὲ τὴν ὕβριν οὐ φέρων, εἰς τὴν Ἴδην ἀποχωρήσας ἡσύχαζε. καὶ κατὰ συμβουλὰς Κάλχαντος οἱ πολιορκοῦντες Τροίαν Ἕλληνες λόχῳ τὸν Ἕλενον συλλαμβάνουσι· καὶ τὰ μὲν ἀπειλαῖς, τὰ δὲ δώροις, πλέον δὲ τῇ πρὸς Τρῶας ὀργῇ, ἀποκαλύπτει αὐτοῖς Ἕλενος ὡς ξυλίνῳ ἵππῳ πεπρωμένον ἐστὶν Ἴλιον ἁλῶναι, καὶ τὸ τελευταῖον, ἐπειδὰν Ἀχαιοὶ λάβωσι τὸ διοπετὲς Ἀθηνᾶς Παλλάδιον, πολλῶν ὄντων τὸ σμικρότατον.
34. The Palladion
The thirty-fourth: how, after the death of Alexander son of Priam (Paris), Priam's sons Helenus and Deiphobus quarrelled over marriage with Helen, and Deiphobus prevailed by force and by courting the powerful, being younger than Helenus. Helenus, who could not bear the insult, withdrew to Ida and lived in quiet. And on the advice of Calchas the Greeks who were besieging Troy capture Helenus by an ambush; and partly with threats, partly with gifts, and still more because of his anger against the Trojans, Helenus reveals to them that Ilion is fated to be taken by a wooden horse, and, finally, that this will be when the Achaeans take the Palladion of Athena that fell from the sky, the smallest of many.
στέλλονται οὖν ἐπὶ τῇ κλοπῇ τοῦ Παλλαδίου Διομήδης καὶ Ὀδυσσεύς, καὶ ἀναβαίνει ἐπὶ τὸ τεῖχος Διομήδης, ἐπιβὰς τῶν ὤμων Ὀδυσσέως· ὁ δὲ οὐκ ἀνελκύσας Ὀδυσσέα, καίτοι τὰς χεῖρας ὀρέγοντα, ᾔει τὴν ἐπὶ τὸ Παλλάδιον, καὶ ἀφελόμενος αὐτὸ πρὸς Ὀδυσσέα ἔχων ὑπέστρεψε. καὶ διὰ τοῦ πεδίου κατιόντων πυνθανομένῳ ἕκαστα τῷ Ὀδυσσεῖ Διομήδης, τὸ δόλιον τἀνδρὸς εἰδώς, οὐχ ὅπερ ἔφησεν Ἕλενος Παλλάδιον λαβεῖν αὐτόν, ἀλλ᾿ ἀντ᾿ ἐκείνου ἕτερον, ἀποκρίνεται. κινηθέντος δὲ τοῦ Παλλαδίου κατά τινα δαίμονα, γνοὺς Ὀδυσσεὺς αὐτὸ ἐκεῖνο εἶναι καὶ κατόπιν γεγονὼς σπᾶται τὸ ξίφος, ἐκεῖνον μὲν ἀνελεῖν βουληθείς, αὐτὸς δ᾿ Ἀχαιοῖς τὸ Παλλάδιον κομίζειν. καὶ αὐτοῦ μέλλοντος πληγὴν ἐμβαλεῖν (ἦν γὰρ σελήνη) ὁρᾷ Διομήδης τὴν αὐγὴν τοῦ ξίφους. Ὀδυσσεὺς δ᾿ ἀναιρεῖν μὲν ἀπέσχετο ἀντισπασαμένου κἀκείνου ξίφος, δειλίαν δ᾿ ὀνειδίσας πλατεῖ τῷ ξίφει οὐκ ἐθέλοντα προϊέναι τύπτων τὰ νῶτα ἤλαυνεν. ἐξ οὗ ἡ παροιμία «ἡ Διομήδειος ἀνάγκη», ἐπὶ παντὸς ἀκουσίου λεγομένη.
So Diomedes and Odysseus are sent for the theft of the Palladion, and Diomedes climbs up onto the wall, stepping on Odysseus' shoulders; but Diomedes, not pulling Odysseus up, though he held out his hands, goes for the Palladion, and taking it returns with it to Odysseus. And as they went down through the plain, Odysseus questioning him about each detail, Diomedes, knowing the man's treachery, answers that he had not taken the Palladion that Helenus had said, but another in its place. When the Palladion moved, by the will of some divinity, Odysseus, knowing that it was the very one, and having got behind Diomedes, draws his sword, wishing to kill him and bring the Palladion to the Achaeans himself. And as he was about to strike (for there was a moon), Diomedes sees the gleam of the sword. Odysseus held back from killing, since the other too had drawn his sword, but, reproaching him for cowardice, he drove him on, striking his back with the flat of the sword, as he refused to go forward. From this comes the proverb "Diomedean necessity", said of anything done unwillingly.
Ἡ λε΄ δύο ποιμένας ὑπὸ Λυσσὸν τὸ ὄρος τῆς Ἐφεσίας γῆς εἰσάγει νέμοντας, οἳ μελισσῶν ἐσμὸν ἔν τινι βαθεῖ καὶ δυσκαθόδῳ θεασάμενοι σπηλαίῳ, ὁ μὲν εἰς φορμίδα κατιέναι ἐνέβη, ὁ δὲ καθίει κάλῳ ἀρτησάμενος. ὁ κατελθὼν δὲ καὶ τὸ μέλι καὶ χρυσὸν πολὺν εὑρὼν καὶ τῇ φορμίδι ἕως τρὶς ἐμβαλὼν ἀνιμᾶν ἐκέλευσεν, ἐπιλείψαντος δὲ τοῦ χρυσοῦ ἑαυτὸν ἐμβαίνειν λοιπὸν προσβοήσας, ἐπεὶ ἐπιβουλῆς ἔννοια αὐτῷ ἅμα τῷ ῥήματι συνεισῄει, λίθον ἀνθ᾿ αὑτοῦ τῇ φορμίδι βαλὼν ἐκέλευσεν ἀνιμᾶν. ὡς δ᾿ ἐγγὺς τῆς στεφάνης ὁ ἀνιμῶν ἀπηωρήσατο, αὐτίκα ὡς διαφθείρων τὸν ἕτερον ἀφίησι κατά τινος φάραγγος, καὶ τὸ χρυσίον κατορύξας πιθανὰς ὑπὲρ τοῦ ἀφανοῦς ποιμένος ἐπλάττετο τοῖς πυνθανομένοις τὰς προφάσεις.
35. The shepherds of Lyssus
The thirty-fifth brings in two shepherds pasturing their flocks under Mount Lyssus in the Ephesian land, who, seeing a swarm of bees in a deep cave, hard to descend into, one got into a basket to go down, and the other let him down, holding on by a rope. The one who went down found both honey and much gold, and, having loaded the basket three times, told the other to haul it up; and when the gold was used up, shouting that he himself would now get in, since the thought of treachery came to him along with the word, he put a stone in the basket in his place and told him to haul up. When the hauler, near the lip of the cave, let it hang [?], at once, as though destroying the other, he lets it go down a ravine, and, burying the gold, invented plausible stories about the missing shepherd for those who asked.
ὡς δ᾿ ἦν ἄπορα πανταχόθεν τῷ ἐν τῷ σπηλαίῳ ποιμένι τὰ τῆς σωτηρίας, Ἀπόλλων ὄναρ κελεύει ὀξεῖ λίθῳ τὸ σῶμα ἀμύξαντα κεῖσθαι ἠρέμα. τοῦ δὲ πράξαντος τὸ προσταχθὲν γῦπες ὡς ἐπὶ νεκρὸν ἐφιπτάμενοι, καὶ τοὺς ὄνυχας οἱ μὲν εἰς τὴν χαίτην οἱ δ᾿ εἰς τὴν ἐσθῆτα πηξάμενοι, ἐκούφιζον καὶ κατέφερον αὐτὸν κακῶν ἀπαθῆ ἐπὶ τὸν ὑποκείμενον αὐλῶνα. ἐλθὼν δ᾿ ἐπὶ τὸ ἀρχεῖον ἅπαντα φράζει. καὶ τὸν μὲν ἐπιβουλεύσαντα οἱ Ἐφέσιοι, ἐλεγχθέντα καὶ τὸν χρυσὸν κατορωρυγμένον καὶ ἄκοντα ἐπιδείξαντα, τιμωροῦνται, τῷ δ᾿ ἠδικημένῳ τὴν ἡμίσειαν τοῦ χρυσοῦ νείμαντες τὴν ἑτέραν ἡμίσειαν ἱερὰν ἀπέφηναν Ἀρτέμιδι καὶ Ἀπόλλωνι. ὁ δὲ διασωθεὶς καὶ τῷ χρυσίῳ τιμηθεὶς ποιμὴν τῶν τε πάνυ πλουσίων ἐγένετο, καὶ βωμὸν ἐπ᾿ ἄκρας τῆς κορυφῆς τοῦ ὄρους Ἀπόλλωνος ἵσατο, γυπαιέως εἰς μνημεῖον τῶν συνενεχθέντων ὀνομάσας.
When there was no way of escape on any side for the shepherd in the cave, Apollo in a dream bids him lacerate his body with a sharp stone and lie still. When he did what had been ordered, vultures, as though flying down onto a corpse, some fixing their talons in his hair, others in his clothing, lifted him up and carried him unharmed down into the glen below. Going to the magistrates' office, he tells everything. And the Ephesians, having convicted the man who had plotted, and forced him, against his will, to show the buried gold, punish him; to the wronged man they assigned half of the gold, and the other half they declared sacred to Artemis and Apollo. The shepherd who had been saved and enriched by the gold became one of the very rich, and set up an altar to Apollo on the very top of the summit of the mountain, calling the god there Gypaieus, "of the vultures", in memory of what had happened.
Ἡ λς΄, ὡς Φιλόνομος ὁ Σπαρτιάτης προδοὺς Λακεδαίμονα Δωριεῦσι δῶρον ἔχει Ἀμύκλας, καὶ συνοικίζει ταύτην ἐξ Ἴμβρου καὶ Λήμνου. τρίτῃ δὲ γενεᾷ στασιάσαντες πρὸς Δωριέας μετανίσταται Ἀμυκλῶν, συμπαραλαβόντες δὲ καὶ τινας Σπαρτιατῶν, ἡγουμένων αὐτοῖς Πόλιδος καὶ Δέλφου, ἔπλεον ἐπὶ τῆς Κρήτης. ἐν τῷ παράπλῳ δὲ τοῦδε τοῦ στόλου Μῆλον ἀπόδασμος οἰκίζει, καὶ τὸ τῶν Μηλιέων γένος ἐνθένδε οἰκειοῦται Σπαρτιάτας. οἱ δὲ λοιποὶ ἅπαντες Γόρτυναν μηδενὸς εἴργοντος λαβόντες, ταύτην ἅμα τῶν περιοίκων Κρητῶν συνοικίζουσιν.
36. Philonomus and the Spartan colonists
The thirty-sixth: how Philonomus the Spartan, having betrayed Lacedaemon to the Dorians, receives Amyclae as a gift, and settles it with people from Imbros and Lemnos. In the third generation they quarrelled with the Dorians and left Amyclae, and, taking with them some of the Spartans as well, with Polis and Delphus as leaders, sailed toward Crete. In the course of this expedition, a detachment founded Melos, and the Melian race from there claims kinship with the Spartans. All the rest took Gortyn, no one preventing them, and settled it together with the Cretan perioeci.
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