[229] Thucyd. ii, 14.
[230] Thucyd. ii, 17. καὶ τὸ Πελασγικὸν καλούμενον τὸ ὑπὸ τὴν ἀκρόπολιν, ὃ καὶ ἐπάρατόν τε ἦν μὴ οἰκεῖν καί τι καὶ Πυθικοῦ μαντείου ἀκροτελεύτιον τοιόνδε διεκώλυε, λέγον ὡς τὸ Πελασγικὸν ἀργὸν ἄμεινον, ὅμως ὑπὸ τῆς παραχρῆμα ἀνάγκης ἐξῳκήθη.
Thucydidês then proceeds to give an explanation of his own for this ancient prophecy, intended to save its credit, as well as to show that his countrymen had not, as some persons alleged, violated any divine mandate by admitting residents into the Pelasgikon. When the oracle said: “The Pelasgikon is better unoccupied,” it did not mean to interdict the occupation of that spot, but to foretell that it would never be occupied until a time of severe calamity arrived. The necessity of occupying it grew only out of national suffering. Such is the explanation suggested by Thucydidês.
[231] Aristophanês, Equites, 789. οἰκοῦντ᾽ ἐν ταῖς πιθάκναισι κἀν γυπαρίοις καὶ πυργιδίοις. The philosopher Diogenês, in taking up his abode in a tub, had thus examples in history to follow.
[232] Plutarch, Periklês, c. 33.
[233] See the Acharneis of Aristophanês, represented in the sixth year of the Peloponnesian war, v, 34, 180, 254, etc.
πρεσβῦταί τινες
Ἀχαρνικοὶ, στιπτοὶ γέροντες, πρίνινοι,
ἀτεράμονες, Μαραθωνομάχαι, σφενδάμνινοι, etc.
[234] Thucyd. ii, 20.