PHILIP’S OPERATIONS IN CARIA, B.C. 201
[11.] Having made some assaults which proved abortive owing to the strength of the place,The stratagem by which Philip took Prinassus. Philip went away again, plundering the forts and villages in the country. Thence he marched to Prinassus and pitched his camp under its wall. Having promptly got ready his pent-houses and other siege artillery, he began to attempt the town by mines. This plan proving impracticable, owing to the rocky nature of the soil, he contrived the following stratagem. During the day he caused a noise to be made under ground, as though the mines were being worked at; while during the night he caused earth to be brought and piled up at the mouth of the mine, in order that the men in the city, by calculating the quantity of earth thrown up, might become alarmed. At first the Prinassians held out bravely: but when Philip sent them a message informing them that he had underpinned two plethra of their walls, and asking them whether they preferred to march out with their lives, or one and all to perish with their town when he set fire to the props, then at last, believing that what he said was true, they surrendered the city.
[12.] The town of Iassus is situated in Asia on the gulf between the temple of Poseidon, the territory of Miletus,Legends of Iassus and Bargylia. and the city of Myndus, called the gulf [of Iassus by some], but by most the gulf of Bargylia, from the names of the cities built upon its inner coast. The Iassians boast of being originally colonists from Argos, and more recently from Miletus, their ancestors having invited to their town the son of Neleus, the founder of Miletus, owing to their losses in the war with the Carians. The size of the town is ten stades. Among the people of Bargylia it is a common report widely believed that the statue of the Kindyan Artemis, though in the open air, is never touched by snow or rain; and the same belief is held among the Iassians as to the Artemis Astias.[69] All these stories have been repeated by certain historians. But, for my part, I have in the whole course of my work set myself against such statements of our historiographers and have had no toleration for them. For it appears to me that such tales are only fit to amuse children, when they transgress not only the limits of probability but even those of possibility. For instance, to say that certain bodies when placed in full light cast no shadow argues a state of quite deplorable folly. But Theopompus has done this; for he says that those who enter the holy precinct of Zeus in Arcadia cast no shadow, which is on a par with the statements to which I have just referred. Now, in so far as such tales tend to preserve the reverence of the vulgar for religion, a certain allowance may be made for some historians when they record these miraculous legends. But they must not be allowed to go too far. Perhaps it is difficult to assign a limit in such a matter; still it is not impossible. Therefore, in my judgment, such displays of ignorance and delusion should be pardoned if they do not go very far, but anything like extravagance in them should be rejected....