§30Σαρδιανοὶ πρὸς Σμυρναίους πόλεμον ἔχοντες περὶ τὰ τείχη ἐστρατοπεδεύσαντο, καὶ διὰ πρέσβεων ἔπεμψαν μὴ πρότερον ἀναχωρῆσαι, ἐὰν μὴ τὰς γυναῖκας συνελθεῖν αὐτοῖς συγχωρήσωσι.
The Sardians, having a war against the Smyrnaeans, encamped around their walls, and sent word through envoys that they would not depart unless they agreed to let their wives couple with them.
τῶν δὲ Σμυρναίων διὰ τὴν ἀνάγκην μελλόντων πάσχειν κακῶς, θεραπαινὶς ἦν μία τῶν εὐσχημόνων, ἣ προσδραμοῦσα ἔφη τῷ δεσπότῃ Φιλάρχῳ, δεῖ τὰς θεραπαίνας κοσμήσαντας ἀντʼ ἐλευθέρων πέμπειν.
When the Smyrnaeans, because of this necessity, were about to suffer miserably, there was one maidservant of the noble women, who, running to her master Philarchus, said: 'We must dress up the maidservants and send them instead of the free women.' This indeed they did.
ʼ ὃ δὴ καὶ ἔδρασαν. οἱ δὲ κοπωθέντες ὑπὸ τῶν θεραπαινῶν ἑάλωσαν.
And the enemy, being worn out by the maidservants, were captured.
ὅθεν καὶ νῦν παρὰ Σμυρναίοις ἑορτὴ λέγεται Ἐλευθέρια, ἐνʼ ʼαἱ δοῦλαι τὸν κόσμον τῶν ἐλευθέρων φοροῦσιν ὡς Δοσίθεος ἐν τρίτῳ Λυδιακῶν.
Whence even now among the Smyrnaeans a festival is called Eleutheria, in which the slave women wear the adornments of the free women; as Dositheus relates in the third book of the Lydian History.
Ἀτεπόμαρος Γάλλων βασιλεὺς Ῥωμαίοις πολεμῶν ἔφη μὴ πρότερον ἀναχωρῆσαι, ἐὰν μὴ τὰς γυναῖκας εἰς συνουσίαν ἐκδῶσι.
Atepomarus, king of the Gauls, warring against the Romans, said he would not depart unless they delivered their women for intercourse.
τῶν δὲ διὰ συμβουλὴν θεραπαινίδων πεμψάντων τὰς δούλας κοπωθέντες οἱ βάρβαροι τῇ ἀλήκτῳ συνουσίᾳ ὑπνώθησαν.
When they, through the advice of the maidservants, sent the slave women, the barbarians, being worn out by the incessant intercourse, fell asleep.
ἡ δὲ Ῥητᾶνα αὕτη γὰρ ἦν τοῦτο συμβουλεύσασα ἀγρίας ἐπιλαβομένη συκῆς ἀναβαίνει εἰς τὸ τεῖχος καὶ μηνύει τοῖς ὑπάτοις· οἱ δʼ ἐπελθόντες ἐνίκησαν.
Rhetana herself, for she was the one who had advised this, grabbing hold of a wild fig tree, climbed up the wall and signaled to the consuls; and they, having attacked, conquered.
ἀφʼ οὗ καὶ ἑορτὴ θεραπαινῶν καλεῖται· ὡς Ἀριστείδης Μιλήσιος ἐν πρώτῃ Ἰταλικῶν.
From which also a festival of maidservants is called; as Aristides of Miletus relates in the first book of the Italian History.
§31Ἀθηναίων πόλεμον ἐχόντων πρὸς Εὔμολπον καὶ τῆς εὐθηνίας μὴ ἐπαρκούσης Πύρανδρος ταμίας τῶν δημοσίων ὑπέσπασε τὸ μέτρον φειδωλῶς χρώμενος· οἱ δʼ ἐγχώριοι ὡς προδότην ὑποπτεύσαντες λιθόλευστον ἐποίησαν· ὡς Καλλισθένης ἐν τρίτῳ Θρᾳκικῶν.
When the Athenians were having a war against Eumolpus and the provisions were not sufficient, Pyrandrus, the treasurer of the public funds, secretly reduced the measure, using it sparingly; but the locals, suspecting him as a traitor, stoned him to death; as Callisthenes relates in the third book of the Thracian History.
Ῥωμαίων πρὸς Γάλλους πολεμούντων καὶ τῆς εὐθηνίας μὴ ἀρκούσης Κίννας τοῦ δήμου τὸ σιτόμετρον ὑπέσπασε· Ῥωμαῖοι δὲ ὡς ἀντιποιούμενον αὐτὸν τῆς βασιλείας λιθόλευστον ἐποίησαν ὡς Ἀριστείδης ἐν τρίτῳ Ἰταλικῶν.
When the Romans were warring against the Gauls and the provisions were not sufficient, Cinna secretly reduced the grain-measure of the people; and the Romans, suspecting him of laying claim to the kingship, stoned him to death; as Aristides relates in the third book of the Italian History.
§32ἐν τῷ Πελοποννησιακῷ πολέμῳ Πεισίστρατος Ὀρχομένιος τοὺς μὲν εὐγενεῖς ἐμίσει, τοὺς δʼ εὐτελεῖς ἐφίλει.
In the Peloponnesian War, Peisistratus of Orchomenus hated the nobles, but loved the common people.
ἐβουλεύσαντο δὲ οἱ ἐν τῇ βουλῇ φονεῦσαι, καὶ διακόψαντες αὐτὸν εἰς τοὺς κόλπους ἔβαλον, καὶ τὴν γῆν ἔξυσαν.
Those in the council planned to murder him, and cutting him to pieces, they threw him into the folds of their garments, and scraped the ground.
ὁ δὲ δημότης ὄχλος ὑπόνοιαν λαβὼν ἔδραμεν εἰς τὴν βουλήν.
But the common crowd, having a suspicion, ran to the council.
ὁ δὲ νεώτερος υἱὸς τοῦ βασιλέως Τλησίμαχος εἰδὼς τὴν συνωμοσίαν ἀπὸ τῆς ἐκκλησίας ἀπέσπασε τὸν ὄχλον, εἰπὼν ἑωρακέναι τὸν πατέρα μεθʼ ὁρμῆς εἰς τὸ Πισαῖον ὄρος φέρεσθαι, μείζονα μορφὴν ἀνθρώπου κεκτημένον.
The younger son of the king, Tlesimachus, knowing the conspiracy, drew the crowd away from the assembly, saying that he had seen his father hastening with speed towards Mount Pisaion, possessing a form larger than that of a man.
καὶ οὕτως ἠπατήθη ὁ ὄχλος· ὡς Θεόφιλος ἐν δευτέρῳ Πελοποννησιακῶν.
And thus the crowd was deceived; as Theophilus relates in the second book of the Peloponnesian History.
διά τοὺς ἀστυγείτονας πολέμους ἡ σύγκλητος τῶν Ῥωμαίων τοῦ δήμου τὸ σιτόμετρον ἦρε· Ῥωμύλος δὲ ὁ βασιλεὺς βαρέως ἐνεγκὼν τῷ δήμῳ ἀπέδωκε· πολλοὺς δὲ τῶν μειζόνων ἐκόλαζεν.
Because of the wars with neighbors, the senate of the Romans took away the grain-measure of the people; but Romulus the king, bearing it heavily, restored it to the people; and he punished many of the nobles.
οἱ δὲ φονεύσαντες αὐτὸν ἐν τῇ συγκλήτῳ βουλῇ καὶ διακόψαντες εἰς τοὺς κόλπους ἔβαλον.
They, having murdered him in the senate and cutting him to pieces, threw him into the folds of their garments.
Ῥωμαῖοι δὲ μετὰ πυρὸς εἰς τὴν σύγκλητον ἔδραμον.
The Romans ran with fire to the senate.
Ἰούλιος δὲ Πρόκλος τῶν ἐπισήμων ἀνὴρ εἶπε τὸν Ῥωμύλον ἐν ὄρει ἑωρακέναι μείζονα παντὸς ἀνθρώπου θεὸν τε γεγενῆσθαι.
But Julius Proclus, a man of distinction, said that he had seen Romulus on the mountain, larger than any man, and that he had become a god.
Ῥωμαῖοι δὲ πιστεύσαντες ἀνεχώρησαν ὡς Ἀριστόβουλος ἐν τρίτῳ Ἰταλικῶν.
The Romans, believing this, departed; as Aristobulus relates in the third book of the Italian History.
§33Πέλοψ Ταντάλου καὶ Εὐρυανάσσης γήμας Ἱπποδάμειαν ἔσχεν Ἀτρέα καὶ Θυέστην, ἐκ δὲ Δαναΐδος νύμφης Χρύσιππον, ὃν πλέον τῶν γνησίων ἔστερξε.
Pelops, the son of Tantalus and Euryanassa, having married Hippodamia, had Atreus and Thyestes, and from Danais the nymph, Chrysippus, whom he loved more than his legitimate children.
Λάιος δὲ ὁ Θηβαῖος ἐπιθυμήσας ἥρπασεν αὐτόν.
Laius the Theban, desiring him, carried him off.
καὶ συλληφθεὶς ὑπὸ Θυέστου καὶ Ἀτρέως ἐλέους ἔτυχε παρὰ Πέλοπος διὰ τὸν ἔρωτα.
And being captured by Thyestes and Atreus, he obtained mercy from Pelops because of his love.
Ἱπποδάμεια δʼ ἀνέπειθεν Ἀτρέα καὶ Θυέστην ἀναιρεῖν αὐτόν, εἰδυῖα ἔσεσθαι ἔφεδρον βασιλείας.
But Hippodamia was persuading Atreus and Thyestes to kill him, knowing that he would be a rival for the kingship.
τῶν δʼ ἀρνησαμένων, αὐτὴ τῷ μύσει τὰς χεῖρας ἔχρισε.
When they refused, she herself stained her hands with the crime.
νυκτὸς γὰρ βαθείας κοιμωμένου Λαΐου, τὸ ξίφος ἑλκύσασα καὶ τρώσασα τὸν Χρύσιππον ἐγκαταπήγνυσι τὸ ξίφος.
For deep in the night, while Laius was sleeping, having drawn the sword and wounding Chrysippus, she plunged the sword in.
ὑπονοηθεὶς δὲ ὁ Λάιος διὰ τὸ ξίφος ῥύεται ὑπὸ ἡμιθνῆτος τοῦ Χρυσίππου τὴν ἀλήθειαν ὁμολογήσαντος· ὁ δὲ θάψας τὴν Ἱπποδάμειαν ἐξώρισεν· ὡς Δοσίθεος ἐν Πελοπίδαις.
Laius, being suspected because of the sword, was saved by the half-dead Chrysippus who confessed the truth; and Pelops, having buried him, banished Hippodamia; as Dositheus relates in the Pelopidae.
Ἤβιος Τολίειξ γήμας Νουκερίαν ἔσχε δύο παῖδας ἐκ ταύτης.
Hebius Tolix, having married Nuceria, had two sons from her.
ἔσχε δὲ καὶ ἐξ ἀπελευθέρας κάλλει περίβλεπτον Φίρμον, ὃν τῶν γνησίων μᾶλλον ἔστεργε.
He had also from a freedwoman Firmus, remarkable for his beauty, whom he loved more than his legitimate children.
ἡ δὲ Νουκερία πρὸς τὸν πρόγονον μισοπονήρως διακειμένη τοὺς παῖδας ἀνέπειθεν αὐτὸν ἀναιρεῖν.
But Nuceria, being hostilely disposed towards her stepson, was persuading her sons to kill him.
τῶν δʼ εὐσεβῶς ἀνανευσάντων, αὐτὴ τὸν φόνον ἐνείργησε, καὶ νυκτὸς τοῦ σωματοφύλακος τὸ ξίφος ἑλκύσασα καιρίως ἔτρωσε τὸν κοιμώμενον, ἐγκαταλιποῦσα τὸ ξίφος.
When they piously refused, she herself carried out the murder, and by night, having drawn the guard's sword, she mortally wounded the sleeping boy, leaving the sword behind.
τοῦ δὲ σωματοφύλακος ὑποπτευθέντος, ὁ παῖς τὴν ἀλήθειαν λέγει.
Although the guard was suspected, the boy spoke the truth.
ὁ δὲ τοῦτον θάψας τὴν γυναῖκα ἐφυγάδευσεν ὡς Δοσίθεος ἐν τρίτῳ Ἰταλικῶν.
The father, having buried him, banished his wife; as Dositheus relates in the third book of the Italian History.