And Teos was colonized by the Minyæ from Orchomenus, who came with Athamas; he is said to have been a descendant of Athamas the son of Æolus. Here too the Carians were mixed up with the Greeks. And the Ionians were conducted to Teos by Apœcus, the great-great-grandson of Melanthus, who did no harm to either the Orchomenians or Teians. And not many years afterwards came men from Attica and Bœotia, the former under Damasus and Naoclus the sons of Codrus, the latter under the Bœotian Geres, and both these new-comers were hospitably received by Apœcus and the people of Teos.
The Erythræi also say that they came originally from Crete with Erythrus (the son of Rhadamanthys) who was the founder of their city, and when the Lycians Carians and Pamphylians occupied the city as well as the Cretans, (the Lycians being kinsfolk of the Cretans, having originally come from Crete when they fled from Sarpedon, and the Carians having an ancient friendship with Minos, and the Pamphylians also having Greek blood in their veins, for after the capture of Ilium they wandered about with Calchas), when all those that I have mentioned occupied Erythræ, Cleopus the son of Codrus gathered together from all the towns in Ionia various people, whom he formed into a colony at Erythræ.
And the people of Clazomenæ and Phocæa had no cities before the Ionians came to Asia Minor: but when the Ionians arrived a detachment of them, not knowing their way about the country, sent for one Parphorus a Colophonian as their guide, and having built a city under Mount Ida left it not long after, and returned to Ionia and built Scyppius in Colophonia. And migrating of their own accord from Colophonia, they occupied the territory which they now hold, and built on the mainland the town of Clazomenæ. But afterwards from fear of the Persians they crossed over into the island opposite. But in process of time Alexander the son of Philip was destined to convert Clazomenæ into a peninsula, by connecting the island with the mainland by an embankment. Most of the inhabitants of Clazomenæ were not Ionians, but were from Cleonæ and Phlius, and had left those cities when the Dorians returned to the Peloponnese. And the people of Phocæa were originally from the country under Mount Parnassus which is still to our day called Phocis, and crossed over into Asia Minor with the Athenians Philogenes and Damon. And they took territory not by war but on an understanding with the people of Cyme. And as the Ionians would not receive them into the Pan-Ionic confederacy unless they received kings from the descendants of Codrus, they accepted from Erythræ and Teos Deœtes and Periclus and Abartus.
CHAPTER IV.
And the cities of the Ionians in the islands were Samos near Mycale, and Chios opposite Mimas. The Samian Asius, the son of Amphiptolemus, has written in his poems that Phœnix had by Perimede (the daughter of Œneus) Astypalæa and Europe, and that Poseidon had by Astypalæa a son Ancæus, who was king over the Leleges, and married the daughter of the river-god Mæander, her name was Samia, and their children were Perilaus and Enudus and Samos and Alitherses and one daughter Parthenope, who bare Lycomedes to Apollo. Such is the account of Asius in his poems. Those who inhabited Samos at this time received the Ionian colonists rather of necessity than goodwill. The Ionian leader was Procles the son of Pityreus, an Epidaurian as also was a large number of his men, they had been banished from Epidauria by Deiphontes and the Argives, and Procles himself was a descendant of Ion the son of Xuthus. And Androclus and the Ephesians marched against Leogorus the son of Procles, who succeeded his father as king of Samos, and having defeated him in battle drove the Samians out of the island, on the pretext that they had joined the Carians in a plot against the Ionians. Of the Samians that were thus driven out of Samos some took a colony to the island near Thrace, which had been previously known as Dardania, but was henceforth called Samothrace; others under Leogorus built a fort on the mainland opposite at Anæa, and ten years afterwards crossed into Samos, drove out the Ephesians and recovered the island.
The temple of Hera in Samos was according to the tradition of some built by the Argonauts, who brought the statue of the goddess from Argos. But the Samians themselves think that the goddess was born in their island on the banks of the river Imbrasus, and under the willow-tree that still grows in the temple of Hera. That this temple could not have been very ancient one naturally infers from the statue, which is by the Æginetan Smilis, the son of Euclides, who was a contemporary of Dædalus, but has not acquired equal renown. For Dædalus, an Athenian of the royal stock called Metionidæ, was most remarkable of all men for his art and misfortunes. For having killed his sister’s son, and knowing the vengeance that awaited him in his country, he became a voluntary exile and fled to Minos and Crete, and made works of art for Minos and his daughters, as Homer has described in the Iliad. But being condemned for treason against Minos, and thrown into prison with his son, he escaped from Crete and went to Inycus, a city of Sicily, to the court of Cocalus, and caused a war between the Sicilians and Cretans, because Cocalus would not give him up at the request of Minos. And so much beloved was he by the daughters of Cocalus for his art, that these ladies entered into a plot against the life of Minos out of favour to Dædalus. And it is plain that his fame extended over all Sicily, and most of Italy. While Smilis, except among the Samians and at Elea, had no fame whatever out of his own country; but he went to Samos, and there he made the statue of Hera.
About Chios Ion the Tragedian has recorded that Poseidon went to that island when it was unoccupied, and had an intrigue there with a Nymph, and when she was in labour some snow fell, and so Poseidon called the boy Chios.[4] By another Nymph he had Agelus and Melas. And in process of time Œnopion sailed to Chios from Crete with his sons Talus and Euanthes and Melas and Salagus and Athamas. And during the reign of Œnopion some Carians came to the island, and the Abantes from Eubœa. And Œnopion and his sons were succeeded by Amphiclus, who came to Chios from Histiæa in Eubœa in accordance with the oracle at Delphi. And Hector the fourth in descent from Amphiclus, (for he too was king of Chios), fought against the Abantes and Carians that were still in the island, and slew some in various battles, and compelled others to leave the island upon conditions of war. And after the Chians had finished the war, then Hector bethought him that he and the Ionians ought to jointly sacrifice to the welfare of the Pan-Ionic league. And Ion says he received the present of a tripod from the community of the Ionians for his prowess. But Ion has not told us how it was the Chians got ranked as Ionians.
[4] The Greek for snow is chion. Hence the paronomasia.