... Τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεὺς
Μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τ’ ὀνήσει.
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Ὦ θείη Σαλαμὶς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν, etc.
(Herodot. vii, 141).
[105] Herodot. vii, 143. Ταύτῃ Θεμιστοκλέους ἀποφαινομένου, Ἀθηναῖοι ταῦτά σφι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ εἴων ναυμαχίην ἀρτέεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν, ἄλλην τινὰ οἰκίζειν.
There is every reason to accept the statement of Herodotus as true, respecting these oracles delivered to the Athenians, and the debated interpretation of them. They must have been discussed publicly in the Athenian assembly, and Herodotus may well have conversed with persons who had heard the discussion. Respecting the other oracle which he states to have been delivered to the Spartans,—intimating that either Sparta must be conquered or a king of Sparta must perish,—we may well doubt whether it was in existence before the battle of Thermopylæ (Herodot. vii, 220).
The later writers, Justin (ii, 12), Cornelius Nepos (c. 2), and Polyænus (i, 30), give an account of the proceeding of Themistoklês, inferior to Herodotus in vivacity as well as in accuracy.