When Ephesus was besieged by Crœsus, the inhabitants sought protection to their town by dedicating it to Artemis: they carried a cord from the walls of the town to the shrine of the goddess, which was situated without the walls (Herod. i, 26). The Samian despot Polykratês, when he consecrated to the Delian Apollo the neighboring island of Rhêneia, connected it with the island of Delos by means of a chain (Thucyd. iii, 104).
These analogies illustrate the powerful effect of visible or material continuity on the Grecian imagination.
[140] Herodot. i, 61.
[141] See Thucyd. v, 16, and his language respecting Pleistoanax of Sparta.
[142] Plutarch, Solon, c. 12. Καὶ φόβοι τινὲς ἐκ δεισιδαιμονίας ἅμα καὶ φάσματα κατεῖχε τὴν πόλιν, etc.
[143] Lobeck, Aglaophamus, ii, p. 313; Hoeckh, Kreta, iii, 2, p. 252.
[144] The statements respecting Epimenidês are collected and discussed in the treatise of Heinrich, Epimenides aus Kreta. Leipsic, 1801.
[145] Diogen. Laërt. i, 114, 115.
[146] Plutarch, Solon, c. 12; Diogen. Laërt. i, 109-115; Pliny, H. N. vii, 52. θεοφιλὴς καὶ σοφὸς περὶ τὰ θεῖα τὴν ἐνθουσιαστικὴν καὶ τελεστικὴν σοφίαν, etc. Maxim. Tyrius, xxxviii, 3, δεινὸς τὰ θεῖα, οὐ μαθὼν ἀλλ᾽ ὕπνον αὐτῷ διηγεῖτο μακρὸν καὶ ὄνειρον διδάσκαλον.
Ἰατρόμαντις, Æschyl. Supplic. 277; Καθαρτὴς, Iamblichus, Vit. Pythagor. c. 28.