Nearly a century after this, we are told that it was always the practice for the Amyklæan hoplites to go home for the celebration of the Hyakinthia, on whatever expedition they might happen to be employed (Xenoph. Hellen. iv, 5, 11).
[309] Diodor. xi, 28; Herodot. ix, 2, 3, 17. οἱ μὲν ἄλλοι πάντες παρεῖχον στρατιὴν καὶ συνεσέβαλον ἐς Ἀθήνας ὅσοι περ ἐμήδιζον Ἑλλήνων τῶν ταύτῃ οἰκημένων, etc.
[310] Herodot. ix, 4.
[311] Herodot. ix, 5. I dare not reject this story about Lykidas (see Lykurgus cont. Leokrat. c. 30, p. 222), though other authors recount the same incident as having happened to a person named Kyrsilus, during the preceding year, when the Athenians quitted Athens: see Demosthen. de Coronâ, p. 296, c. 59; and Cicero de Officiis, iii, 11. That two such acts were perpetrated by the Athenians, is noway probable: and if we are to choose between the two, the story of Herodotus is far the more probable. In the migration of the preceding year, we know that a certain number of Athenians actually did stay behind in the acropolis, and Kyrsilus might have been among them, if he had chosen. Moreover, Xerxes held out no offers, and gave occasion to no deliberation; while the offers of Mardonius might really appear to a well-minded citizen deserving of attention.
Isokrates (Or. iv, Panegyric. p. 74, c. 42) states that the Athenians condemned many persons to death for medism (in allusion doubtless to Themistoklês as one), but he adds,—“even now they imprecate curses on any citizen who enters into amicable negotiation with the Persians,”—ἐν δὲ τοῖς συλλόγοις ἔτι καὶ νῦν ἀρὰς ποιοῦνται, εἴτις ἐπικηρυκεύεται Πέρσαις τῶν πολιτῶν. It is difficult to believe that in his time any such imprecation can have been included in the solemnities whereby the Athenian meetings were opened.
[312] Herodot. ix, 10, 11; Plutarch, Aristeidês, c. 10. Plutarch had read a decree ascribed to Aristeidês, in which Kimon, Xanthippus, and Myrônidês, were named envoys to Sparta. But it is impossible that Xanthippus could have taken part in the embassy, seeing that he was now in command of the fleet.
Probably the Helots must have followed: one hardly sees how so great a number could have been all suddenly collected, and marched off in one night, no preparations having been made beforehand.
Dr. Thirlwall (Hist. Gr. ch. xvi, p. 366) suspects the correctness of the narrative of Herodotus, on grounds which do not appear to me convincing. It seems to me that, after all, the literal narrative is more probable than anything which we can substitute in its place. The Spartan foreign policy all depended on the five ephors; there was no public discussion or criticism. Now the conduct of these ephors is consistent and intelligible,—though selfish, narrow-minded, and insensible to any dangers except what are present and obvious. Nor can I think, with Dr. Thirlwall, that the manner of communication ultimately adopted is of the nature of a jest.
[313] Herodot. ix, 12.
[314] There were stories current at Megara, even in the time of Pausanias, respecting some of these Persians, who were said to have been brought to destruction by the intervention of Artemis (Pausan. i, 40, 2).