[436] Plutarch, Lysand. c. 2.
[437] Xen. Hellen. iii, 3, 1.
[438] Plutarch, Lysand. c. 22; Plutarch, Agesil. c. 3; Xen. Hellen. iii, 3, 2; Xen. Agesil. 1, 5—κρίνασα ἡ πόλις ἀνεπικλητότερον εἶναι Ἀγησίλαον καὶ τῷ γένει καὶ τῇ ἀρετῇ, etc.
[439] Xen. Hellen. iii, 3, 2. This statement contradicts the talk imputed to Timæa by Duris (Plutarch, Agesil. c. 3; Plutarch, Alkibiad. c. 23).
[440] Herodot. iv, 161. Διεδέξατο δὲ τὴν βασιληΐην τοῦ Ἀρκεσίλεω ὁ παῖς Βάττος, χωλός τε ἐὼν καὶ οὐκ ἀρτίπους. Οἱ δὲ Κυρηναῖοι πρὸς τὴν καταλαβοῦσαν συμφορὴν ἔπεμπον ἐς Δελφοὺς, ἐπειρησομένους ὅντινα τρόπον καταστησάμενοι κάλλιστα ἂν οἰκέοιεν.
[441] Plutarch, Lysand. c. 22; Plutarch, Agesil. c. 3; Pausanias, iii, 8, 5.
[442] Diodor. xi, 50.
[443] Herodot. vii, 143.
[444] Xen. Hellen. iii, 3, 3. ὡς οὐκ οἴοιτο τὸν θεὸν τοῦτο κελεύειν φυλάξασθαι, μὴ προσπταίσας τις χωλεύσῃ, ἀλλὰ μᾶλλον, μὴ οὐκ ὢν τοῦ γένους βασιλεύσῃ.
Congenital lameness would be regarded as a mark of divine displeasure, and therefore a disqualification from the throne, as in the case of Battus of Kyrênê above noticed. But the words χωλὴ βασίλεια were general enough to cover both the cases,—superinduced as well as congenital lameness. It is upon this that Lysander founds his inference—that the god did not mean to allude to bodily lameness at all.