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[1] Since I have already described the islands of the Peloponnesus in detail, not only the others, but also those in the Corinthian Gulf and those in front of it, I must next discuss Crete (for it, too, belongs to the Peloponnesus) and any islands that are in the neighborhood of Crete. Among these are the Cyclades and the Sporades, some worthy of mention, others of less significance.

[2] But at present let me first discuss Crete.¹ Now although Eudoxus says that it is situated in the Aegaean Sea, one should not so state, but rather that it lies between Cyrenaea and that part of Greece which extends from Sunium to Laconia, stretching lengthwise parallel with these countries from west to east, and that it is washed on the north by the Aegaean and the Cretan Seas, and on the south by the Libyan Sea, which borders on the Aegyptian. As for its two extremities, the western is in the neighborhood of Phalasarna; it has a breadth of about two hundred stadia and is divided into two promontories (of these the southern is called Criumetopon,² the northern Cimarus), whereas the eastern is Samonium, which falls toward the east not much farther than Sunium.

[3] As for its size, Sosicrates, whose account of the island, according to Apollodorus, is exact, defines it as follows: In length, more than two thousand three hundred stadia, and in breadth, . . . ,³ so that its circuit, according to him, would amount to more than five thousand stadia; but Artemidorus says it is four thousand one hundred. Hieronymus⁴ says that its length is two thousand stadia and its breadth irregular, and therefore might mean that the circuit is greater than Artemidorus says. For about a third of its length . . . ;⁵ and then comes an isthmus of about one hundred stadia, which, on the northern sea, has a settlement called Amphimalla, and, on the southern, Phoenix, belonging to the Lampians. The island is broadest near the middle. And from here the shores again converge to an isthmus narrower than the former, about sixty stadia in width, which extends from Minoa, city of the Lyctians, to Hierapytna and the Libyan Sea; the city is situated on the gulf. Then the island projects into a sharp promontory, Samonium, which slopes in the direction of Aegypt and the islands of the Rhodians.

[4] The island is mountainous and thickly wooded, but it has fruitful glens. Of the mountains, those towards the west are called Leuca;⁶ they do not fall short of Taÿgetus in height, extend in length about three hundred stadia, and form a ridge which terminates approximately at the narrows. In the middle, in the most spacious part of the island, is Mount Ida, loftiest of the mountains of Crete and circular in shape, with a circuit of six hundred stadia; and around it are the best cities. There are other mountains in Crete that are about as high as the Leuca, some terminating towards the south and others towards the east.

[5] The voyage from Cyrenaea to Criumetopon takes two days and nights, and the distance from Cimarus to Taenarum is seven hundred stadia,⁷ Cythera lying between them; and the voyage from Samonium to Aegypt takes four days and nights, though some say three. Some state that this is a voyage of five thousand stadia, but others still less. Eratosthenes says that the distance from Cyrenaea to Criumetopon is two thousand, and from there to the Peloponnesus less . . .⁸

[6]

But one tongue with others is mixed,

the poet says;

there dwell Achaeans, there Eteo-Cretans⁹ proud of heart, there Cydonians and Dorians, too, of waving plumes, and goodly Pelasgians.

¹⁰¹¹ Of these peoples, according to Staphylus,¹² the Dorians occupy the part towards the east, the Cydonians the western part, the Eteo-Cretans the southern; and to these last belongs the town Prasus, where is the temple of the Dictaean Zeus; whereas the other peoples, since they were more powerful, dwelt in the plains. Now it is reasonable to suppose that the Eteo-Cretans and the Cydonians were autochthonous, and that the others were foreigners, who, according to Andron,¹³ came from Thessaly, from the country which in earlier times was called Doris, but is now called Hestiaeotis; it was from this country that the Dorians who lived in the neighborhood of Parnassus set out, as he says, and founded Erineüs, Boeüm, and Cytinium, and hence by Homer¹⁴ are called “trichaïces.”¹⁵ However, writers do not accept the account of Andron at all, since he represents the Tetrapolis Doris as being a Tripolis,¹⁶ and the metropolis of the Dorians as a mere colony of Thessalians; and they derive the meaning of “trichaïces” either from the “trilophia,”¹⁷ or from the fact that the crests were “trichini.”¹⁸

[7] There are several cities in Crete, but the greatest and most famous are three: Cnossus, Gortyna and Cydonia. The praises of Cnossus are hymned above the rest both by Homer, who calls it “great” and “the kingdom of Minos,”¹⁹ and by the later poets. Furthermore, it continued for a long time to win the first honors; then it was humbled and deprived of many of its prerogatives, and its superior rank passed over to Gortyna and Lyctus; but later it again recovered its olden dignity as the metropolis. Cnossus is situated in a plain, its original circuit being thirty stadia, between the Lyctian and Gortynian territories, being two hundred stadia distant from Gortyna, and a hundred and twenty from Lyttus, which the poet named Lyctus.²⁰ Cnossus is twenty-five stadia from the northern sea, Gortyna is ninety from the Libyan Sea, and Lyctus itself is eighty from the Libyan. And Cnossus has Heracleium as its seaport.

[8] But Minos is said to have used as seaport Amnisus, where is the temple of Eileithuia.²¹ In earlier times Cnossus was called Caeratus, bearing the same name as the river which flows past it. According to history, Minos was an excellent law-giver, and also the first to gain the mastery of the sea;²² and he divided the island into three parts and founded a city in each part, Cnossus in the . . .²³ And it, too,²⁴ lies to the north. As Ephorus states, Minos was an emulator of a certain Rhadamanthys of early times, a man most just and bearing the same name as Minos’s brother, who is reputed to have been the first to civilize the island by establishing laws and by uniting cities under one city as metropolis²⁵ and by setting up constitutions, alleging that he brought from Zeus the several decrees which he promulgated. So, in imitation of Rhadamanthys, Minos would go up every nine years,²⁶ as it appears, to the cave of Zeus, tarry there, and come back with commandments drawn up in writing, which he alleged were ordinances of Zeus; and it was for this reason that the poet says,

there Minos reigned as king, who held converse with great Zeus every ninth year.

²⁷²⁸ Such is the statement of Ephorus; but again the early writers have given a different account of Minos, which is contrary to that of Ephorus, saying that he was tyrannical, harsh, and an exactor of tribute, representing in tragedy the story of the Minotaur and the Labyrinth, and the adventures of Theseus and Daedalus.

[9] Now, as for these two accounts, it is hard to say which is true; and there is another subject that is not agreed upon by all, some saying that Minos was a foreigner, but others that he was a native of the island. The poet, however, seems rather to advocate the second view when he says,

Zeus first begot Minos, guardian o’er Crete.

²⁹In regard to Crete, writers agree that in ancient times it had good laws, and rendered the best of the Greeks its emulators, and in particular the Lacedaemonians, as is shown, for instance, by Plato³⁰ and also by Ephorus, who in his Europe³¹ has described its constitution. But later it changed very much for the worse; for after the Tyrrhenians, who more than any other people ravaged Our Sea,³² the Cretans succeeded to the business of piracy; their piracy was later destroyed by the Cilicians; but all piracy was broken up by the Romans, who reduced Crete by war and also the piratical strongholds of the Cilicians. And at the present time Cnossus has even a colony of Romans.

[10] So much for Cnossus, a city to which I myself am not alien, although, on account of man’s fortune and of the changes and issues therein, the bonds which at first connected me with the city have disappeared: Dorylaüs was a military expert and one of the friends of Mithridates Euergetes. He, because of his experience in military affairs, was appointed to enlist mercenaries, and often visited not only Greece and Thrace, but also the mercenaries of Crete, that is, before the Romans were yet in possession of the island and while the number of mercenary soldiers in the island, from whom the piratical bands were also wont to be recruited, was large. Now when Dorylaüs was sojourning there war happened to break out between the Cnossians and the Gortynians, and he was appointed general, finished the war successfully, and speedily won the greatest honors. But when, a little later, he learned that Euergetes, as the result of a plot, had been treacherously slain in Sinope by his closest associates, and heard that the succession had passed to his wife and young children, he despaired of the situation there and stayed on at Cnossus. There, by a Macetan woman, Sterope by name, he begot two sons, Lagetas and Stratarchas (the latter of whom l myself saw when he was an extremely old man), and also one daughter. Now Euergetes had two sons, one of whom, Mithridates, surnamed Eupator, succeeded to the rule when he was eleven years old. Dorylaüs, the son of Philetaerus, was his foster brother; and Philotaerus was a brother of Dorylaüs the military expert. And when the king Mithridates reached manhood, he was so infatuated with the companionship of his foster brother Dorylaüs that he not only conferred upon him the greatest honors, but also cared for his kinsmen and summoned those who lived at Cnossus. These were the household of Lagetas and his brother, their father having already died, and they themselves having reached manhood; and they quit Cnossus and went home. My mother’s mother was the sister of Lagetas. Now when Lagetas prospered, these others shared in his prosperity, but when he was ruined (for he was caught in the act of trying to cause the kingdom to revolt to the Romans, on the understanding that he was to be established at the head of the government), their fortunes were also ruined at the same time, and they were reduced to humility; and the bonds which connected them with the Cnossians, who themselves had undergone countless changes, fell into neglect. But enough for my account of Cnossus.

[11] After Cnossus, the city of the Gortynians seems to have ranked second in power; for when these two cooperated they held in subjection all the rest of the inhabitants, and when they had a quarrel there was dissension throughout the island. But Cydonia was the greatest addition to whichever side it attached itself. The city of the Gortynians also lies in a plain; and in ancient times, perhaps, it was walled, as Homer states,

and well-walled Gortyn,

³³but later it lost its walls from their very foundations, and has remained unwalled ever since; for although Ptolemy Philopator began to build a wall, he proceeded with it only about eighty³⁴ stadia; at any rate, it is worth mentioning that the settlement once filled out a circuit of about fifty stadia. It is ninety stadia distant from the Libyan Sea at Leben, which is its trading center; it also has another seaport, Matalum, from which it is a hundred and thirty stadia distant. The Lethaeus River flows through the whole of its territory.

[12] From Leben came Leucocomas and his lover Euxynthetus, the story of whom is told by Theophrastus in his treatise On Love. Of the tasks which Leucocomas assigned to Euxynthetus, one, he says, was this—to bring back his dog from Prasus. The country of the Prasians borders on that of the Lebenians, being seventy stadia distant from the sea and a hundred and eighty from Gortyn. As I have said,³⁵ Prasus belonged to the Eteo-Cretans; and the temple of the Dictaean Zeus was there; for Dicte is near it, not “close to the Idaean Mountain,” as Aratus says,³⁶ for Dicte is a thousand stadia distant from Ida, being situated at that distance from it towards the rising sun, and a hundred from Samonium. Prasus was situated between Samonium and the Cherronesus, sixty stadia above the sea; it was razed to the ground by the Hierapytnians. And neither is Callimachus right, they say, when he says that Britomartis, in her flight from the violence of Minos, leaped from Dicte into fishermen’s “nets,”³⁷ and that because of this she herself was called Dictynna by the Cydoniatae, and the mountain Dicte; for Cydonia is not in the neighborhood of these places at all, but lies near the western limits of the island. However, there is a mountain called Tityrus in Cydonia, on which is a temple, not the “Dictaean” temple, but the “Dictynnaean.”

[13] Cydonia is situated on the sea, facing Laconia, and is equidistant, about eight hundred stadia, from the two cities Cnossus and Gortyn, and is eighty stadia distant from Aptera, and forty from the sea in that region.³⁸ The seaport of Aptera is Cisamus. The territory.of the Polyrrhenians borders on that of the Cydoniatae towards the west, and the temple of Dictynna is in their territory. They are about thirty stadia distant from the sea, and sixty from Phalasarna. They lived in villages in earlier times; and then Achaeans and Laconians made a common settlement, building a wall round a place that was naturally strong and faced towards the south.

[14] Of the three cities that were united under one metropolis by Minos, the third, which was Phaestus, was razed to the ground by the Gortynians; it is sixty stadia distant from Gortyn, twenty from the sea, and forty from the seaport Matalum; and the country is held by those who razed it. Rhytium, also, together with Phaestus, belongs to the Gortynians:

and Phaestus and Rhytium.

³⁹ Epimenides,⁴⁰ who performed the purifications by means of his verses, is said to have been from Phaestus. And Lissen also is in the Phaestian territory. Of Lyctus, which I have mentioned before,⁴¹ the seaport is Cherronesus, as it is called, where is the temple of Britomartis. But the Cities Miletus and Lycastus, which are catalogued along with Lyctus,⁴² no longer exist; and as for their territory, the Lyctians took one portion of it and the Cnossians the other, after they had razed the city to the ground.

[15] Since the poet speaks of Crete at one time as “possessing a hundred cities,”⁴³ and also at another as “possessing ninety cities,”⁴⁴ Ephorus says that the ten were founded later than the others, after the Trojan War, by the Dorians who accompanied Althaemenes the Argive; he adds that it was Odysseus, however, who called it “Crete of the ninety cities.” Now this statement is plausible, but others say that the ten cities were razed to the ground by the enemies of Idomeneus.⁴⁵ However, in the first place, the poet does not say that Crete had one hundred cities at the time of the Trojan War, but rather in his own time (for he is speaking in his own person, although, if the statement was made by some person who was living at the time of the Trojan War, as is the case in the Odyssey, when Odysseus says “of the ninety cities,” then it would be well to interpret it accordingly). In the second place, if we should concede this,⁴⁶ the next statement⁴⁷ could not he maintained; for it is not likely that these cities were wiped out by the enemies of Idomeneus either during the expedition or after his return from Troy; for when the poet said,

and all his companions Idomeneus brought to Crete, all who escaped from the war, and the sea robbed him of none,

⁴⁸ he would also have mentioned this disaster; for of course Odysseus could not have known of the obliteration of the cities, since he came in contact with no Greeks either during his wanderings or later. And he⁴⁹ who accompanied Idomeneus on the expedition to Troy and returned safely home at the same time could not have known what occurred in the homeland of Idomeneus either during the expedition or the return from Troy, nor yet even after the return; for if ldomeneus escaped with all his companions, he returned home strong, and therefore his enemies were not likely to be strong enough to take ten cities away from him. Such, then, is my description of the country of the Cretans.

[16] As for their constitution, which is described by Ephorus, it might suffice to tell in a cursory way its most important provisions. The lawgiver, he says, seems to take it for granted that liberty is a state’s greatest good, for this alone makes property belong specifically to those who have acquired it, whereas in a condition of slavery everything belongs to the rulers and not to the ruled; but those who have liberty must guard it; now harmony ensues when dissension, which is the result of greed and luxury, is removed; for when all citizens live a self-restrained and simple life there arises neither envy nor arrogance nor hatred towards those who are like them; and this is why the lawgiver commanded the boys to attend the “Troops,”⁵⁰ as they are called, and the full grown men to eat together at the public messes which they call the “Andreia,” so that the poorer, being fed at public expense, might be on an equality with the well-to-do; and in order that courage, and not cowardice, might prevail, he commanded that from boyhood they should grow up accustomed to arms and toils, so as to scorn heat, cold, marches over rugged and steep roads, and blows received in gymnasiums or regular battles; and that they should practise, not only archery, but also the war-dance, which was invented and made known by the Curetes at first, and later, also, by the man⁵¹ who arranged the dance that was named after him, I mean the Pyrrhic dance, so that not even their sports were without a share in activities that were useful for warfare; and likewise that they should use in their songs the Cretic rhythms, which were very high pitched, and were invented by Thales, to whom they ascribe, not only their Paeans and other local songs, but also many of their institutions; and that they should use military dress and shoes; and that arms should be to them the most valuable of gifts.

[17] It is said by some writers, Ephorus continues, that most of the Cretan institutions are Laconian, but the truth is that they were invented by the Cretans and only perfected by the Spartans; and the Cretans, when their cities, and particularly that of the Cnossians, were devastated, neglected military affairs; but some of the institutions continued in use among the Lyctians, Gortynians, and certain other small cities to a greater extent than among the Cnossians; in fact, the institutions of the Lyctians are cited as evidence by those who represent the Laconian as older; for, they argue, being colonists, they preserve the customs of the mother city, since even on general grounds it is absurd to represent those who are better organized and governed as emulators of their inferiors; but this is not correct, Ephorus says, for, in the first place, one should not draw evidence as to antiquity from the present state of things, for both peoples have undergone a complete reversal; for instance, the Cretans in earlier times were masters of the sea, and hence the proverb, “The Cretan does not know the sea,” is applied to those who pretend not to know what they do know, although now the Cretans have lost their fleet; and, in the second place, it does not follow that, because some of the cities in Crete were Spartan colonies, they were under compulsion to keep to the Spartan institutions; at any rate, many colonial cities do not observe their ancestral customs, and many, also, of those in Crete that are not colonial have the same customs as the colonists.

[18] Lycurgus the Spartan law-giver, Ephorus continues, was five generations later than the Althaemenes who conducted the colony to Crete;⁵² for historians say that Althaemenes was son of the Cissus who founded Argos about the same time when Procles was establishing Sparta as metropolis;⁵³ and Lycurgus, as is agreed by all, was sixth in descent from Procles; and copies are not earlier than their models, nor more recent things earlier than older things; not only the dancing which is customary among the Lacedaemonians, but also the rhythms and paeans that are sung according to law, and many other Spartan institutions, are called “Cretan” among the Lacedaemonians, as though they originated in Crete; and some of the public offices are not only administered in the same way as in Crete, but also have the same names, as, for instance, the office of the “Gerontes,”⁵⁴ and that of the “Hippeis”⁵⁵ (except that the “Hippeis” in Crete actually possessed horses, and from this fact it is inferred that the office of the “Hippeis” in Crete is older, for they preserve the true meaning of the appellation, whereas the Lacedaemonian “Hippeis” do not keep horses); but though the Ephors have the same functions as the Cretan Cosmi, they have been named differently; and the public messes are, even today, still called “Andreia” among the Cretans, but among the Spartans they ceased to be called by the same name as in earlier times;⁵⁶ at any rate, the following is found in Alcman:

In feasts and festive gatherings, amongst the guests who partake of the Andreia, ’tis meet to begin the paean

⁵⁷

[19] It is said by the Cretans, Ephorus continues, that Lycurgus came to them for the following reason: Polydectes was the elder brother of Lycurgus; when he died he left his wife pregnant; now for a time Lycurgus reigned in his brother’s place, but when a child was born he became the child’s guardian, since the office of king descended to the child, but some man, railing at Lycurgus, said that he knew for sure that Lycurgus would be king; and Lycurgus, suspecting that in consequence of such talk he himself might be falsely accused of plotting against the child, and fearing that, if by any chance the child should die, he himself might be blamed for it by his enemies, sailed away to Crete; this, then, is said to be the cause of his sojourn in Crete; and when he arrived he associated with Thales, a melic poet and an expert in lawgiving; and after learning from him the manner in which both Rhadamanthys in earlier times and Minos in later times published their laws to men as from Zeus, and after sojourning in Egypt also and learning among other things their institutions, and, according to some writers, after meeting Homer, who was living in Chios, he sailed back to his homeland, and found his brother’s son, Charilaüs the son of Polydectes, reigning as king; and then he set out to frame the laws, making visits to the god at Delphi, and bringing thence the god’s decrees, just as Minos and his house had brought their ordinances from the cave of Zeus, most of his being similar to theirs.

[20] The following are the most important provisions in the Cretan institutions as stated by Ephorus. In Crete all those who are selected out of the “Troop” of boys at the same time are forced to marry at the same time, although they do not take the girls whom they have married to their own homes immediately, but as soon as the girls are qualified to manage the affairs of the house. A girl’s dower, if she has brothers, is half of the brother’s portion. The children must learn, not only their letters, but also the songs prescribed in the laws and certain forms of music. Now those who are still younger are taken to the public messes, the “Andreia”; and they sit together on the ground as they eat their food, clad in shabby garments, the same both winter and summer, and they also wait on the men as well as on themselves. And those who eat together at the same mess join battle both with one another and with those from different messes. A boy director presides over each mess. But the older boys are taken to the “Troops”; and the most conspicuous and influential of the boys assemble the “Troops,” each collecting as many boys as he possibly can; the leader of each “Troop” is generally the father of the assembler, and he has authority to lead them forth to hunt and to run races, and to punish anyone who is disobedient; and they are fed at public expense; and on certain appointed days “Troop” contends with “Troop,” marching rhythmically into battle, to the tune of flute and lyre, as is their custom in actual war; and they actually bear marks of⁵⁸ the blows received, some inflicted by the hand, others by iron⁵⁹ weapons.

[21] They have a peculiar custom in regard to love affairs, for they win the objects of their love, not by persuasion, but by abduction; the lover tells the friends of the boy three or four days beforehand that he is going to make the abduction; but for the friends to conceal the boy, or not to let him go forth by the appointed road, is indeed a most disgraceful thing, a confession, as it were, that the boy is unworthy to obtain such a lover; and when they meet, if the abductor is the boy’s equal or superior in rank or other respects, the friends pursue him and lay hold of him, though only in a very gentle way, thus satisfying the custom; and after that they cheerfully turn the boy over to him to lead away; if, however, the abductor is unworthy, they take the boy away from him. And the pursuit does not end until the boy is taken to the “Andreium” of his abductor. They regard as a worthy object of love, not the boy who is exceptionally handsome, but the boy who is exceptionally manly and decorous. After giving the boy presents, the abductor takes him away to any place in the country he wishes; and those who were present at the abduction follow after them, and after feasting and hunting with them for two months (for it is not permitted to detain the boy for a longer time), they return to the city. The boy is released after receiving as presents a military habit, an ox, and a drinking-cup (these are the gifts required by law), and other things so numerous and costly that the friends, on account of the number of the expenses, make contributions thereto. Now the boy sacrifices the ox to Zeus and feasts those who returned with him; and then he makes known the facts about his intimacy with his lover, whether, perchance, it has pleased him or not, the law allowing him this privilege in order that, if any force was applied to him at the time of the abduction, he might be able at this feast to avenge himself and be rid of the lover. It is disgraceful for those who are handsome in appearance or descendants of illustrious ancestors to fail to obtain lovers, the presumption being that their character is responsible for such a fate. But the parastathentes⁶⁰ (for thus they call those who have been abducted) receive honors; for in both the dances and the races they have the positions of highest honor, and are allowed to dress in better clothes than the rest, that is, in the habit given them by their lovers; and not then only, but even after they have grown to manhood, they wear a distinctive dress, which is intended to make known the fact that each wearer has become “kleinos,”⁶¹ for they call the loved one “kleinos” and the lover “philetor.”⁶² So much for their customs in regard to love affairs.

[22] The Cretans choose ten Archons. Concerning the matters of greatest importance they use as counsellors the “Gerontes,” as they are called. Those who have been thought worthy to hold the office of the “Cosmi” and are otherwise adjudged men of approved worth are appointed members of this Council. I have assumed that the constitution of the Cretans is worthy of description both on account of its peculiar character and on account of its fame. Not many, however, of these institutions endure, but the administration of affairs is carried on mostly by means of the decrees of the Romans, as is also the case in the other provinces.

Geography. Strabo. Horace Leonard Jones (Translator). London. 1924-1929.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Geography (Books 6-14) (English) (Strabo. The Geography of Strabo, Vols. 3-6. Jones, Horace Leonard, translator. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd., 1924-1929 (printing).)

Editions (1)

Γεωγραφικά Perseus (Strabo. Strabonis Geographica, Vols. 1-3. Meineke, August, editor. Leipzig: Teubner. 1877.) — 10.4 focus

[1] ἐπεὶ δὲ πρῶτον περὶ τῶν τῆς Πελοποννήσου νήσων τῶν τε ἄλλων διῆλθον καὶ τῶν ἐν τῷ Κορινθιακῷ κόλπῳ καὶ τῶν πρὸ αὐτοῦ, περὶ τῆς Κρήτης ἐφεξῆς ῥητέον (καὶ γὰρ αὕτη τῆς Πελοποννήσου ἐστί) καὶ εἴ τις περὶ τὴν Κρήτην· ἐν δὲ ταύταις αἵ τε Κυκλάδες εἰσὶ καὶ αἱ Σποράδες, αἱ μὲν ἄξιαι μνήμης αἱ δʼ ἀσημότεραι.

[2] νυνὶ δὲ περὶ τῆς Κρήτης πρῶτον λέγωμεν. Εὔδοξος μὲν οὖν ἐν τῷ Αἰγαίῳ φησὶν αὐτὴν ἱδρῦσθαι· δεῖ δὲ μὴ οὕτως, ἀλλὰ κεῖσθαι μὲν μεταξὺ τῆς Κυρηναίας καὶ τῆς Ἑλλάδος τῆς ἀπὸ Σουνίου μέχρι τῆς Λακωνικῆς, ἐπὶ μῆκος ταύταις ταῖς χώραις παράλληλον ἀπὸ τῆς ἑσπέρας ἐπὶ τὴν ἕω· κλύζεσθαι δὲ ἀπὸ μὲν τῶν ἄρκτων τῷ Αἰγαίῳ πελάγει καὶ τῷ Κρητικῷ, ἀπὸ δὲ τοῦ νότου τῷ Λιβυκῷ τῷ συνάπτοντι πρὸς τὸ Αἰγύπτιον πέλαγος. τῶν δὲ ἄκρων τὸ μὲν ἑσπέριόν ἐστι τὸ περὶ Φαλάσαρνα, πλάτος ἔχον διακοσίων που σταδίων καὶ εἰς δύο ἀκρωτήρια μεριζόμενον (ὧν τὸ μὲν νότιον καλεῖται Κριοῦ μέτωπον τὸ δʼ ἀρκτικὸν Κίμαρος), τὸ δʼ ἑῷον τὸ Σαμώνιόν ἐστιν ὑπερπῖπτον τοῦ Σουνίου οὐ πολὺ πρὸς ἕω.

[3] μέγεθος δὲ Σωσικράτης μέν, ὅν φησιν ἀκριβοῦν Ἀπολλόδωρος τὰ περὶ τὴν νῆσον, ἀφορίζεται μήκει μὲν πλειόνων ἢ δισχιλίων σταδίων καὶ τριακοσίων, πλάτει δὲ ὑπὸ τὸ μέγεθος, ὥσθʼ ὁ κύκλος κατὰ τοῦτον γίνοιτʼ ἂν πλέον ἢ πεντακισχίλιοι στάδιοι· Ἀρτεμίδωρος δὲ τετρακισχιλίους καὶ ἑκατόν φησιν. Ἱερώνυμος δὲ μῆκος δισχιλίων φήσας τὸ δὲ πλάτος ἀνώμαλον, πλειόνων ἂν εἴη λέγων τὸν κύκλον ἢ ὅσων Ἀρτεμίδωρος. κατὰ δὲ τὸ τρίτον μέρος τοῦ μήκους. . τὸ δὲ ἔνθεν ἰσθμός ἐστιν ὡς ἑκατὸν σταδίων ἔχων κατοικίαν πρὸς μὲν τῇ βορείῳ θαλάττῃ Ἀμφίμαλλαν, πρὸς δὲ τῇ νοτίῳ Φοίνικα τὸν Λαμπέων· πλατυτάτη δὲ κατὰ τὸ μέσον ἐστί, πάλιν δʼ ἐντεῦθεν εἰς στενώτερον τοῦ προτέρου συμπίπτουσιν ἰσθμὸν αἱ ᾐόνες περὶ ἑξήκοντα σταδίων, τὸν ἀπὸ Μινῴας τῆς Λυττίων εἰς Ἱεράπυτναν καὶ τὸ Λιβυκὸν πέλαγος· ἐν κόλπῳ δʼ ἐστὶν ἡ πόλις. εἶτα πρόεισιν εἰς ὀξὺ ἀκρωτήριον τὸ Σαμώνιον ἐπὶ τὴν Αἴγυπτον νεῦον καὶ τὰς Ῥοδίων νήσους.

[4] ἔστι δʼ ὀρεινὴ καὶ δασεῖα ἡ νῆσος, ἔχει δʼ αὐλῶνας εὐκάρπους. τῶν δʼ ὀρῶν τὰ μὲν πρὸς δύσιν καλεῖται Λευκά, οὐ λειπόμενα τοῦ Ταϋγέτου κατὰ τὸ ὕψος, ἐπὶ τὸ μῆκος δʼ ἐκτεταμένα ὅσον τριακοσίων σταδίων καὶ ποιοῦντα ῥάχιν τελευτῶσάν πως ἐπὶ τὰ στενά. ἐν μέσῳ δʼ ἐστὶ κατὰ τὸ εὐρυχωρότατον τῆς νήσου τὸ Ἰδαῖον ὄρος ὑψηλότατον τῶν ἐκεῖ, περιφερὲς δʼ ἐν κύκλῳ σταδίων ἑξακοσίων· περιοικεῖται δʼ ὑπὸ τῶν ἀρίστων πόλεων. ἄλλα δʼ ἐστὶ πάρισα τοῖς Λευκοῖς, τὰ μὲν ἐπὶ νότον τὰ δʼ ἐπὶ τὴν ἕω λήγοντα.

[5] ἔστι δʼ ἀπὸ τῆς Κυρηναίας ἐπὶ τὸ Κριοῦ μέτωπον δυεῖν ἡμερῶν καὶ νυκτῶν πλοῦς, ἀπὸ δὲ Κιμάρου ἐπὶ Ταίναρον εἰσὶ στάδιοι ἑπτακόσιοι (μεταξὺ δὲ Κύθηρα), ἀπὸ δὲ τοῦ Σαμωνίου πρὸς Αἴγυπτον τεττάρων ἡμερῶν καὶ νυκτῶν πλοῦς, οἱ δὲ τριῶν φασι· σταδίων δʼ εἶναι τοῦτόν τινες πεντακισχιλίων εἰρήκασιν, οἱ δὲ ἔτι ἐλαττόνων. Ἐρατοσθένης δʼ ἀπὸ μὲν τῆς Κυρηναίας μέχρι Κριοῦ μετώπου δισχιλίους φησίν, ἔνθεν δʼ εἰς Πελοπόννησον ἐλάττους

[6]

ἄλλη δʼ ἄλλων γλῶσσα μεμιγμένη

φησὶν ὁ ποιητής

ἐν μὲν Ἀχαιοί,

ἐν δʼ Ἐτεόκρητες μεγαλήτορες, ἐν δὲ Κύδωνες,

Δωριέες τε τριχάικες δῖοί τε Πελασγοί.

¹τούτων φησὶ Στάφυλος τὸ μὲν πρὸς ἕω Δωριεῖς κατέχειν, τὸ δὲ δυσμικὸν Κύδωνας, τὸ δὲ νότιον Ἐτεόκρητας, ὧν εἶναι πολίχνιον Πρᾶσον, ὅπου τὸ τοῦ Δικταίου Διὸς ἱερόν· τοὺς δʼ ἄλλους ἰσχύοντας πλέον οἰκῆσαι τὰ πεδία. τοὺς μὲν οὖν Ἐτεόκρητας καὶ τοὺς Κύδωνας αὐτόχθονας ὑπάρξαι εἰκός, τοὺς δὲ λοιποὺς ἐπήλυδας, οὓς ἐκ Θετταλίας φησὶν ἐλθεῖν Ἄνδρων τῆς Δωρίδος μὲν πρότερον νῦν δὲ Ἑστιαιώτιδος λεγομένης· ἐξ ἧς ὡρμήθησαν, ὥς φησιν, οἱ περὶ τὸν Παρνασσὸν οἰκήσαντες Δωριεῖς καὶ ἔκτισαν τήν τε Ἐρινεὸν καὶ Βοιὸν καὶ Κυτίνιον, ἀφʼ οὗ καὶ τριχάικες ὑπὸ τοῦ ποιητοῦ λέγονται. οὐ πάνυ δὲ τὸν τοῦ Ἄνδρωνος λόγον ἀποδέχονται, τὴν μὲν τετράπολιν Δωρίδα τρίπολιν ἀποφαίνοντος, τὴν δὲ μητρόπολιν τῶν Δωριέων ἄποικον Θετταλῶν· τριχάικας δὲ δέχονται ἤτοι ἀπὸ τῆς τριλοφίας ἢ ἀπὸ τοῦ τριχίνους εἶναι τοὺς λόφους².

[7] πόλεις δʼ εἰσὶν ἐν τῇ Κρήτῃ πλείους μέν, μέγισται δὲ καὶ ἐπιφανέσταται τρεῖς, Κνωσσὸς Γόρτυνα Κυδωνία. διαφερόντως δὲ τὴν Κνωσσὸν καὶ Ὅμηρος ὑμνεῖ μεγάλην καλῶν καὶ βασίλειον τοῦ Μίνω καὶ οἱ ὕστερον. καὶ δὴ καὶ διετέλεσε μέχρι πολλοῦ φερομένη τὰ πρῶτα, εἶτα ἐταπεινώθη καὶ πολλὰ τῶν νομίμων ἀφῃρέθη, μετέστη δὲ τὸ ἀξίωμα εἴς τε Γόρτυναν καὶ Λύττον, ὕστερον δʼ ἀνέλαβε πάλιν τὸ παλαιὸν σχῆμα τὸ τῆς μητροπόλεως. κεῖται δʼ ἐν πεδίῳ κύκλον ἔχουσα ἡ Κνωσσὸς τὸν ἀρχαῖον τριάκοντα σταδίων, μεταξὺ τῆς Λυκτίας καὶ τῆς Γορτυνίας, διέχουσα τῆς μὲν Γορτύνης σταδίους διακοσίους, τῆς δὲ Λύττου, ἣν ὁ ποιητὴς Λύκτον ὠνόμασεν, ἑκατὸν εἴκοσι· τῆς δὲ θαλάττης Κνωσσὸς μὲν τῆς βορείου πέντε καὶ εἴκοσι, Γόρτυνα δὲ τῆς Λιβυκῆς ἐνενήκοντα, Λύττος δὲ καὶ αὐτὴ τῆς Λιβυκῆς ὀγδοήκοντα. ἔχει δʼ ἐπίνειον τὸ Ἡράκλειον ἡ Κνωσσός.

[8] Μίνω δέ φασιν ἐπινείῳ χρήσασθαι τῷ Ἀμνισῷ, ὅπου τὸ τῆς Εἰλειθυίας ἱερόν. ἐκαλεῖτο δʼ ἡ Κνωσσὸς Καίρατος πρότερον ὁμώνυμος τῷ παραρρέοντι ποταμῷ. ἱστόρηται δʼ ὁ Μίνως νομοθέτης γενέσθαι σπουδαῖος θαλαττοκρατῆσαί τε πρῶτος, τριχῆ δὲ διελὼν τὴν νῆσον ἐν ἑκάστῳ τῷ μέρει κτίσαι πόλιν, τὴν μὲν Κνωσσὸν ἐν τῷ καταντικρὺ τῆς Πελοποννήσου· καὶ αὐτὴ δʼ ἐστὶ προσβόρειος. ὡς δʼ εἴρηκεν Ἔφορος, ζηλωτὴς ὁ Μίνως ἀρχαίου τινὸς Ῥαδαμάνθυος δικαιοτάτου ἀνδρὸς ὁμωνύμου τοῦ ἀδελφοῦ αὐτοῦ, ὃς πρῶτος τὴν νῆσον ἐξημερῶσαι δοκεῖ νομίμοις καὶ συνοικισμοῖς πόλεων καὶ πολιτείαις, σκηψάμενος παρὰ Διὸς φέρειν ἕκαστα τῶν τιθεμένων δογμάτων εἰς μέσον. τοῦτον δὴ μιμούμενος καὶ ὁ Μίνως διʼ ἐννέα ἐτῶν, ὡς ἔοικεν, ἀναβαίνων ἐπὶ τὸ τοῦ Διὸς ἄντρον καὶ διατρίβων ἐνθάδε, ἀπῄει συντεταγμένα ἔχων παραγγέλματά τινα, ἃ ἔφασκεν εἶναι προστάγματα τοῦ Διός· ἀφʼ ἧς αἰτίας καὶ τὸν ποιητὴν οὕτως εἰρηκέναι

ἐνθάδε Μίνως

ἐννέωρος βασίλευε Διὸς μεγάλου ὀαριστής.

³τοιαῦτα δʼ εἰπόντος οἱ ἀρχαῖοι περὶ αὐτοῦ πάλιν ἄλλους εἰρήκασι λόγους ὑπεναντίους τούτοις, ὡς τυραννικός τε γένοιτο καὶ βίαιος καὶ δασμολόγος, τραγῳδοῦντες τὰ περὶ τὸν Μινώταυρον καὶ τὸν λαβύρινθον καὶ τὰ Θησεῖ συμβάντα καὶ Δαιδάλῳ.

[9] ταῦτα μὲν οὖν ὁποτέρως ἔχει χαλεπὸν εἰπεῖν. ἔστι δὲ καὶ ἄλλος λόγος οὐχ ὁμολογούμενος, τῶν μὲν ξένον τῆς νήσου τὸν Μίνω λεγόντων τῶν δʼ ἐπιχώριον. ὁ μέντοι ποιητὴς τῇ δευτέρᾳ δοκεῖ μᾶλλον συνηγορεῖν ἀποφάσει, ὅταν φῇ ὅτι Ζεὺς

πρῶτον Μίνωα τέκε Κρήτῃ ἐπίουρον.

⁴ὑπὲρ τῆς Κρήτης ὁμολογεῖται διότι κατὰ τοὺς παλαιοὺς χρόνους ἐτύγχανεν εὐνομουμένη καὶ ζηλωτὰς ἑαυτῆς τοὺς ἀρίστους τῶν Ἑλλήνων ἀπέφηνεν, ἐν δὲ τοῖς πρώτοις Λακεδαιμονίους, καθάπερ Πλάτων τε ἐν τοῖς νόμοις δηλοῖ καὶ Ἔφορος ἐν τῇ Εὐρώπῃ⁵ ἀναγέγραφεν· ὕστερον δὲ πρὸς τὸ χεῖρον μετέβαλεν ἐπὶ πλεῖστον. μετὰ γὰρ τοὺς Τυρρηνούς, οἳ μάλιστα ἐδῄωσαν τὴν καθʼ ἡμᾶς θάλατταν, οὗτοί εἰσιν οἱ διαδεξάμενοι τὰ λῃστήρια· τούτους δʼ ἐπόρθησαν ὕστερον οἱ Κίλικες· κατέλυσαν δὲ πάντας Ῥωμαῖοι τήν τε Κρήτην ἐκπολεμήσαντες καὶ τὰ πειρατικὰ τῶν Κιλίκων φρούρια. νῦν δὲ Κνωσσὸς καὶ Ῥωμαίων ἀποικίαν ἔχει.

[10] περὶ μὲν οὖν Κνωσσοῦ ταῦτα, πόλεως οὐκ ἀλλοτρίας ἡμῖν, διὰ δὲ τἀνθρώπινα καὶ τὰς ἐν αὐτοῖς μεταβολὰς καὶ συντυχίας ἐκλελειμμένων⁶ τῶν συμβολαίων τῶν ὑπαρξάντων ἡμῖν πρὸς τὴν πόλιν. Δορύλαος γὰρ ἦν ἀνὴρ τακτικός, τῶν Μιθριδάτου τοῦ Εὐεργέτου φίλων· οὗτος διὰ τὴν ἐν τοῖς πολεμικοῖς ἐμπειρίαν ξενολογεῖν ἀποδειχθεὶς πολὺς ἦν ἔν τε τῇ Ἑλλάδι καὶ τῇ Θρᾴκῃ, πολὺς δὲ καὶ τοῖς παρὰ τῆς Κρήτης ἰοῦσιν, οὔπω τὴν νῆσον ἐχόντων Ῥωμαίων, συχνοῦ δὲ ὄντος ἐν αὐτῇ τοῦ μισθοφορικοῦ καὶ στρατιωτικοῦ πλήθους, ἐξ οὗ καὶ τὰ λῃστήρια πληροῦσθαι συνέβαινεν. ἐπιδημοῦντος δὲ τοῦ Δορυλάου κατὰ τύχην ἐνέστη πόλεμος τοῖς Κνωσσίοις πρὸς τοὺς Γορτυνίους· αἱρεθεὶς δὲ στρατηγὸς καὶ κατορθώσας διὰ ταχέων ἤρατο τιμὰς τὰς μεγίστας, καὶ ἐπειδὴ μικρὸν ὕστερον ἐξ ἐπιβουλῆς δολοφονηθέντα ἔγνω τὸν Εὐεργέτην ὑπὸ τῶν φίλων ἐν Σινώπῃ, τὴν διαδοχὴν δὲ εἰς γυναῖκα καὶ παιδία ἥκουσαν, ἀπογνοὺς τῶν ἐκεῖ κατέμεινεν ἐν τῇ Κνωσσῷ· τεκνοποιεῖται δʼ ἐκ Μακέτιδος γυναικὸς Στερόπης τοὔνομα δύο μὲν υἱεῖς Λαγέταν καὶ Στρατάρχαν, ὧν τὸν Στρατάρχαν ἐσχατόγηρων καὶ ἡμεῖς ἤδη εἴδομεν, θυγατέρα δὲ μίαν. δυεῖν δὲ ὄντων υἱῶν τοῦ Εὐεργέτου διεδέξατο τὴν βασιλείαν Μιθριδάτης ὁ προσαγορευθεὶς Εὐπάτωρ ἕνδεκα ἔτη γεγονώς· τούτῳ σύντροφος ὑπῆρξεν ὁ τοῦ Φιλεταίρου Δορύλαος· ἦν δʼ ὁ Φιλέταιρος ἀδελφὸς τοῦ τακτικοῦ Δορυλάου. ἀνδρωθεὶς δʼ ὁ βασιλεὺς ἐπὶ τοσοῦτο ᾕρητο τῇ συντροφίᾳ τῇ πρὸς τὸν Δορύλαον ὥστʼ οὐκ ἐκεῖνον μόνον εἰς τιμὰς ἦγε τὰς μεγίστας, ἀλλὰ καὶ τῶν συγγενῶν ἐπεμελεῖτο καὶ τοὺς ἐν Κνωσσῷ μετεπέμπετο· ἦσαν δʼ οἱ περὶ Λαγέταν, τοῦ μὲν πατρὸς ἤδη τετελευτηκότος, αὐτοὶ δʼ ἠνδρωμένοι, καὶ ἧκον ἀφέντες τὰ ἐν Κνωσσῷ· τοῦ δὲ Λαγέτα θυγάτηρ ἦν ἡ μήτηρ τῆς ἐμῆς μητρός. εὐτυχοῦντος μὲν δὴ ἐκείνου συνευτυχεῖν καὶ τούτοις συνέβαινε, καταλυθέντος δὲ (ἐφωράθη γὰρ ἀφιστὰς τοῖς Ῥωμαίοις τὴν βασιλείαν ἐφʼ ᾧ αὐτὸς εἰς τὴν ἀρχὴν καταστήσεται) συγκατελύθη καὶ τὰ τούτων καὶ ἐταπεινώθησαν· ὠλιγωρήθη δὲ καὶ τὰ πρὸς τοὺς Κνωσσίους συμβόλαια καὶ αὐτοὺς μυρίας μεταβολὰς δεξαμένους.

[11] ἀλλὰ γὰρ ὁ μὲν περὶ τῆς Κνωσσοῦ λόγος τοιοῦτος. μετὰ δὲ ταύτην δευτερεῦσαι δοκεῖ κατὰ τὴν δύναμιν ἡ τῶν Γορτυνίων πόλις. συμπράττουσαί τε γὰρ ἀλλήλαις ἅπαντας ὑπηκόους εἶχον αὗται τοὺς ἄλλους, στασιάσασαί τε διέστησαν τὰ κατὰ τὴν νῆσον· προσθήκη δʼ ἦν ἡ Κυδωνία μεγίστη ὁποτέροις προσγένοιτο. κεῖται δʼ ἐν πεδίῳ καὶ ἡ τῶν Γορτυνίων πόλις, τὸ παλαιὸν μὲν ἴσως τετειχισμένη (καθάπερ καὶ Ὅμηρος εἴρηκε

Γόρτυνά τε τειχήεσσαν

⁷), ὕστερον δʼ ἀποβαλοῦσα τὸ τεῖχος ἐκ θεμελίων καὶ πάντα τὸν χρόνον μείνασα ἀτείχιστος· καὶ γὰρ ὁ Φιλοπάτωρ Πτολεμαῖος ἀρξάμενος τειχίζειν ὅσον ἐπὶ ὀγδοήκοντα σταδίους παρῆλθε μόνον· ἀξιόλογον δʼ οὖν ἐξεπλήρου ποτὲ κύκλον ἡ οἴκησις ὅσον πεντήκοντα σταδίων· διέχει δὲ τῆς Λιβυκῆς θαλάττης κατὰ Λεβῆνα τὸ ἐμπόριον αὐτῆς ἐνενήκοντα· ἔχει δέ τι καὶ ἄλλο ἐπίνειον τὸ Μάταλον, διέχει δʼ αὐτῆς ἑκατὸν τριάκοντα. διαρρεῖ δʼ αὐτὴν ὅλην ὁ Ληθαῖος ποταμός.

[12] ἐκ δὲ Λεβῆνος ἦν Λευκοκόμας τε καὶ ὁ ἐραστὴς αὐτοῦ Εὐξύνθετος, οὓς ἱστορεῖ Θεόφραστος ἐν τῷ περὶ ἔρωτος λόγῳ, ἄθλων ὧν ὁ Λευκοκόμας τῷ Εὐξυνθέτῳ προσέταξεν ἕνα φήσας εἶναι τοῦτον, τὸν ἐν Πράσῳ κύνα ἀναγαγεῖν αὐτῷ· ὅμοροι δʼ εἰσὶν αὐτοῖς οἱ Πράσιοι, τῆς μὲν θαλάττης ἑβδομήκοντα Γόρτυνος δὲ διέχοντες ἑκατὸν καὶ ὀγδοήκοντα. εἴρηται δὲ ὅτι τῶν Ἐτεοκρήτων ὑπῆρχεν ἡ Πρᾶσος καὶ διότι ἐνταῦθα τὸ τοῦ Δικταίου Διὸς ἱερόν· καὶ γὰρ ἡ Δίκτη πλησίον, οὐχ ὡς Ἄρατος ὄρεος σχεδὸν Ἰδαίοιο. καὶ γὰρ χιλίους ἡ Δίκτη τῆς Ἴδης ἀπέχει, πρὸς ἀνίσχοντα ἥλιον ἀπʼ αὐτῆς κειμένη, τοῦ δὲ Σαμωνίου ἑκατόν. μεταξὺ δὲ τοῦ Σαμωνίου καὶ τῆς Χερρονήσου ἡ Πρᾶσος ἵδρυτο ὑπὲρ τῆς θαλάττης ἑξήκοντα σταδίοις· κατέσκαψαν δʼ Ἱεραπύτνιοι. οὐκ εὖ δὲ οὐδὲ τὸν Καλλίμαχον λέγειν φασίν, ὡς ἡ Βριτόμαρτις φεύγουσα τὴν Μίνω βίαν ἀπὸ τῆς Δίκτης ἅλοιτο εἰς ἁλιέων δίκτυα, καὶ διὰ τοῦτο αὐτὴ μὲν Δίκτυννα ὑπὸ τῶν Κυδωνιατῶν προσαγορευθείη, Δίκτη δὲ τὸ ὄρος· οὐδὲ γὰρ ὅλως ἐκ γειτόνων ἐστὶ τοῖς τόποις τούτοις ἡ Κυδωνία, πρὸς δὲ τοῖς ἑσπερίοις κεῖται τῆς νήσου πέρασι. τῆς μέντοι Κυδωνίας ὄρος ἐστὶ Τίτυρος, ἐν ᾧ ἱερόν ἐστιν οὐ Δικταῖον ἀλλὰ Δικτύνναιον.

[13] Κυδωνία δʼ ἐπὶ θαλάττῃ μὲν ἵδρυται βλέπουσα πρὸς τὴν Λακωνικήν, διέχει δʼ ἑκατέρας τὸ ἴσον τῆς τε Κνωσσοῦ καὶ τῆς Γόρτυνος οἷον ὀκτακοσίους σταδίους, Ἀπτέρας δὲ ὀγδοήκοντα, τῆς ταύτῃ δὲ θαλάττης τετταράκοντα. Ἀπτέρας δʼ ἐπίνειόν ἐστι Κίσαμος· πρὸς ἑσπέραν δʼ ὅμοροι τοῖς Κυδωνιάταις Πολυρρήνιοι, παρʼ οἷς ἐστι τὸ τῆς Δικτύννης ἱερόν· ἀπέχουσι δὲ τῆς θαλάττης ὡς τριάκοντα σταδίους, Φαλασάρνης δὲ ἑξήκοντα. κωμηδὸν δʼ ᾤκουν πρότερον· εἶτʼ Ἀχαιοὶ καὶ Λάκωνες συνῴκησαν τειχίσαντες ἐρυμνὸν χωρίον βλέπον πρὸς μεσημβρίαν.

[14] τῶν δʼ ὑπὸ Μίνω συνῳκισμένων τριῶν τὴν λοιπὴν (Φαιστὸς δʼ ἦν αὕτη)⁸ κατέσκαψαν Γορτύνιοι, τῆς μὲν Γόρτυνος διέχουσαν ἑξήκοντα, τῆς δὲ θαλάττης εἴκοσι, τοῦ δὲ Ματάλου τοῦ ἐπινείου τετταράκοντα· τὴν δὲ χώραν ἔχουσιν οἱ κατασκάψαντες. Γορτυνίων δʼ ἐστὶ καὶ τὸ Ῥύτιον σὺν τῇ Φαιστῷ

Φαιστόν τε Ῥύτιόν τε.

⁹ἐκ δὲ τῆς Φαιστοῦ τὸν τοὺς καθαρμοὺς ποιήσαντα διὰ τῶν ἐπῶν Ἐπιμενίδην φασὶν εἶναι. καὶ ὁ Λισσὴν δὲ τῆς Φαιστίας. Λύττου δέ, ἧς ἐμνήσθημεν καὶ πρότερον, ἐπίνειόν ἐστιν ἡ λεγομένη Χερρόνησος, ἐν ᾗ τὸ τῆς Βριτομάρτεως ἱερόν· αἱ δὲ συγκαταλεχθεῖσαι πόλεις οὐκέτʼ εἰσὶ Μίλητός τε καὶ Λύκαστος, τὴν δὲ χώραν τὴν μὲν ἐνείμαντο Λύττιοι τὴν δὲ Κνώσσιοι κατασκάψαντες τὴν πόλιν.

[15] τοῦ δὲ ποιητοῦ τὸ μὲν ἑκατόμπολιν λέγοντος τὴν Κρήτην τὸ δὲ ἐνενηκοντάπολιν, Ἔφορος μὲν ὕστερον ἐπικτισθῆναι τὰς δέκα φησὶ μετὰ τὰ Τρωικὰ ὑπὸ τῶν Ἀλθαιμένει τῷ Ἀργείῳ συνακολουθησάντων Δωριέων· τὸν μὲν οὖν Ὀδυσσέα λέγει ἐνενηκοντάπολιν ὀνομάσαι· οὗτος μὲν οὖν πιθανός ἐστιν ὁ λόγος, ἄλλοι δʼ ὑπὸ τῶν Ἰδομενέως ἐχθρῶν κατασκαφῆναί φασι τὰς δέκα· ἀλλʼ οὔτε κατὰ τὰ Τρωικά φησιν ὁ ποιητὴς ἑκατοντάπολιν ὑπάρξαι τὴν Κρήτην, ἀλλὰ μᾶλλον κατʼ αὐτόν (ἐκ γὰρ τοῦ ἰδίου προσώπου λέγει· εἰ δʼ ἐκ τῶν τότε ὄντων τινὸς ἦν ὁ λόγος, καθάπερ ἐν τῇ Ὀδυσσείᾳ, ἡνίκα ἐνενηκοντάπολιν φράζει, καλῶς εἶχεν ἂν οὕτω δέχεσθαι), οὔτʼ εἰ συγχωρήσαιμεν τοῦτό γε, ὁ ἑξῆς λόγος σώζοιτʼ ἄν. οὔτε γὰρ κατὰ τὴν στρατείαν οὔτε μετὰ τὴν ἐπάνοδον τὴν ἐκεῖθεν τοῦ Ἰδομενέως¹⁰ εἰκός ἐστιν ὑπὸ τῶν ἐχθρῶν αὐτοῦ τὰς πόλεις ἠφανίσθαι ταύτας· ὁ γὰρ ποιητὴς φήσας

πάντας δʼ Ἰδομενεὺς Κρήτην εἰσήγαγʼ ἑταίρους,

οἳ φύγον ἐκ πολέμου, πόντος δέ οἱ οὔτινʼ ἀπηύρα,

¹¹καὶ τούτου τοῦ πάθους ἐμέμνητʼ ἄν· οὐ γὰρ δήπου Ὀδυσσεὺς μὲν ἔγνω τὸν ἀφανισμὸν τῶν πόλεων ὁ μηδενὶ συμμίξας τῶν Ἑλλήνων μήτε κατὰ τὴν πλάνην μήθʼ ὕστερον, ὁ δὲ καὶ συστρατεύσας τῷ Ἰδομενεῖ καὶ συνανασωθεὶς οὐκ ἔγνω τὰ συμβάντα οἴκοι αὐτῷ¹². ἀλλὰ μὴν οὐδὲ μετὰ τὴν ἐπάνοδον· εἰ γὰρ μετὰ πάντων ἐσώθη τῶν ἑταίρων, ἰσχυρὸς ἐπανῆλθεν, ὥστʼ οὐκ ἔμελλον ἰσχύσειν οἱ ἐχθροὶ τοσοῦτον ὅσον δέκα ἀφαιρεῖσθαι πόλεις αὐτόν. τῆς μὲν οὖν χώρας τῶν Κρητῶν τοιαύτη τις ἡ περιοδεία.

[16] τῆς δὲ πολιτείας ἧς Ἔφορος ἀνέγραψε τὰ κυριώτατα ἐπιδραμεῖν ἀποχρώντως ἂν ἔχοι. δοκεῖ δέ, φησίν, ὁ νομοθέτης μέγιστον ὑποθέσθαι ταῖς πόλεσιν ἀγαθὸν τὴν ἐλευθερίαν· μόνην γὰρ ταύτην ἴδια ποιεῖν τῶν κτησαμένων τὰ ἀγαθά, τὰ δʼ ἐν δουλείᾳ τῶν ἀρχόντων ἀλλʼ οὐχὶ τῶν ἀρχομένων εἶναι· τοῖς δʼ ἔχουσι ταύτην φυλακῆς δεῖν· τὴν μὲν οὖν ὁμόνοιαν διχοστασίας αἰρομένης ἀπαντᾶν, ἣ γίνεται διὰ πλεονεξίαν καὶ τρυφήν· σωφρόνως γὰρ καὶ λιτῶς ζῶσιν ἅπασιν οὔτε φθόνον οὔθʼ ὕβριν οὔτε μῖσος ἀπαντᾶν πρὸς τοὺς ὁμοίους· διόπερ τοὺς μὲν παῖδας εἰς τὰς ὀνομαζομένας ἀγέλας κελεῦσαι φοιτᾶν, τοὺς δὲ τελείους ἐν τοῖς συσσιτίοις ἃ καλοῦσιν ἀνδρεῖα συσσιτεῖν, ὅπως τῶν ἴσων μετάσχοιεν τοῖς εὐπόροις οἱ πενέστεροι δημοσίᾳ τρεφόμενοι· πρὸς δὲ τὸ μὴ δειλίαν ἀλλʼ ἀνδρείαν κρατεῖν ἐκ παίδων ὅπλοις καὶ πόνοις συντρέφειν, ὥστε καταφρονεῖν καύματος καὶ ψύχους καὶ τραχείας ὁδοῦ καὶ ἀνάντους καὶ πληγῶν τῶν ἐν γυμνασίοις καὶ μάχαις ταῖς κατὰ σύνταγμα· ἀσκεῖν δὲ καὶ τοξικῇ καὶ ἐνοπλίῳ ὀρχήσει, ἣν καταδεῖξαι Κουρῆτα πρῶτον, ὕστερον δὲ καὶ συντάξαντα τὴν κληθεῖσαν ἀπʼ αὐτοῦ πυρρίχην, ὥστε μηδὲ τὴν παιδιὰν ἄμοιρον εἶναι τῶν πρὸς πόλεμον χρησίμων· ὡς δʼ αὕτως καὶ τοῖς ῥυθμοῖς Κρητικοῖς χρῆσθαι κατὰ τὰς ᾠδὰς συντονωτάτοις οὖσιν οὓς Θάλητα ἀνευρεῖν, ᾧ καὶ τοὺς παιᾶνας καὶ τὰς ἄλλας τὰς ἐπιχωρίους ᾠδὰς ἀνατιθέασι καὶ πολλὰ τῶν νομίμων· καὶ ἐσθῆτι δὲ καὶ ὑποδέσει πολεμικῇ χρῆσθαι, καὶ τῶν δώρων τιμιώτατα αὐτοῖς εἶναι τὰ ὅπλα.

[17] λέγεσθαι δʼ ὑπό τινων ὡς Λακωνικὰ εἴη τὰ πολλὰ τῶν νομιζομένων Κρητικῶν, τὸ δʼ ἀληθὲς εὑρῆσθαι μὲν ὑπʼ ἐκείνων, ἠκριβωκέναι δὲ τοὺς Σπαρτιάτας, τοὺς δὲ Κρῆτας ὀλιγωρῆσαι, κακωθεισῶν τῶν πόλεων καὶ μάλιστα τῆς Κνωσσίων, τῶν πολεμικῶν· μεῖναι δέ τινα τῶν νομίμων παρὰ Λυττίοις καὶ Γορτυνίοις καὶ ἄλλοις τισὶ πολιχνίοις μᾶλλον ἢ παρʼ ἐκείνοις· καὶ δὴ καὶ τὰ Λυττίων νόμιμα ποιεῖσθαι μαρτύρια τοὺς τὰ Λακωνικὰ πρεσβύτερα ἀποφαίνοντας· ἀποίκους γὰρ ὄντας φυλάττειν τὰ τῆς μητροπόλεως ἔθη, ἐπεὶ ἄλλως γε εὔηθες εἶναι τὸ τοὺς βέλτιον συνεστῶτας καὶ πολιτευομένους τῶν χειρόνων ζηλωτὰς ἀποφαίνειν· οὐκ εὖ δὲ ταῦτα λέγεσθαι· οὔτε γὰρ ἐκ τῶν νῦν καθεστηκότων τὰ παλαιὰ τεκμηριοῦσθαι δεῖν, εἰς τἀναντία ἑκατέρων μεταπεπτωκότων· καὶ γὰρ ναυκρατεῖν πρότερον τοὺς Κρῆτας, ὥστε καὶ παροιμιάζεσθαι πρὸς τοὺς προσποιουμένους μὴ εἰδέναι ἃ ἴσασιν ὁ Κρὴς ἀγνοεῖ τὴν θάλατταν, νῦν δʼ ἀποβεβληκέναι τὸ ναυτικόν· οὔτε ὅτι ἄποικοί τινες τῶν πόλεων γεγόνασι τῶν ἐν Κρήτῃ Σπαρτιατῶν, ἐν τοῖς ἐκείνων νομίμοις διαμένειν ἐπηναγκάσθαι· πολλὰς γοῦν τῶν ἀποικίδων μὴ φυλάττειν τὰ πάτρια, πολλὰς δὲ καὶ τῶν μὴ ἀποικίδων ἐν Κρήτῃ τὰ αὐτὰ ἔχειν τοῖς ἀποίκοις ἔθη.

[18] τῶν τε Σπαρτιατῶν τὸν νομοθέτην Λυκοῦργον πέντε γενεαῖς νεώτερον Ἀλθαιμένους εἶναι τοῦ στείλαντος τὴν εἰς Κρήτην ἀποικίαν· τὸν μὲν γὰρ ἱστορεῖσθαι Κίσσου παῖδα τοῦ τὸ Ἄργος κτίσαντος περὶ τὸν αὐτὸν χρόνον ἡνίκα Προκλῆς τὴν Σπάρτην συνῴκιζε, Λυκοῦργον δʼ ὁμολογεῖσθαι παρὰ πάντων ἕκτον ἀπὸ Προκλέους γεγονέναι· τὰ δὲ μιμήματα μὴ εἶναι πρότερα τῶν παραδειγμάτων μηδὲ τὰ νεώτερα τῶν πρεσβυτέρων· τήν τε ὄρχησιν τὴν παρὰ τοῖς Λακεδαιμονίοις ἐπιχωριάζουσαν καὶ τοὺς ῥυθμοὺς καὶ παιᾶνας τοὺς κατὰ νόμον ᾀδομένους καὶ ἄλλα πολλὰ τῶν νομίμων Κρητικὰ καλεῖσθαι παρʼ αὐτοῖς ὡς ἂν ἐκεῖθεν ὁρμώμενα· τῶν δʼ ἀρχείων τὰ μὲν καὶ τὰς διοικήσεις ἔχειν τὰς αὐτὰς καὶ τὰς ἐπωνυμίας, ὥσπερ καὶ τὴν τῶν γερόντων ἀρχὴν καὶ τὴν τῶν ἱππέων (πλὴν ὅτι τοὺς ἐν Κρήτῃ ἱππέας καὶ ἵππους κεκτῆσθαι συμβέβηκεν· ἐξ οὗ τεκμαίρονται πρεσβυτέραν εἶναι τῶν ἐν Κρήτῃ ἱππέων τὴν ἀρχήν· σώζειν γὰρ τὴν ἐτυμότητα τῆς προσηγορίας· τοὺς δὲ μὴ ἱπποτροφεῖν), τοὺς ἐφόρους δὲ τὰ αὐτὰ τοῖς ἐν Κρήτῃ κόσμοις διοικοῦντας ἑτέρως ὠνομάσθαι· τὰ δὲ συσσίτια ἀνδρεῖα παρὰ μὲν τοῖς Κρησὶν καὶ νῦν ἔτι καλεῖσθαι, παρὰ δὲ τοῖς Σπαρτιάταις μὴ διαμεῖναι καλούμενα ὁμοίως πρότερον· παρʼ Ἀλκμᾶνι γοῦν οὕτω κεῖσθαι

φοίναις δὲ καὶ ἐν θιάσοισιν

ἀνδρείων παρὰ δαιτυμόνεσσι πρέπει παιᾶνα κατάρχειν.

¹³

[19] λέγεσθαι δʼ ὑπὸ τῶν Κρητῶν ὡς καὶ παρʼ αὐτοὺς ἀφίκοιτο Λυκοῦργος κατὰ τοιαύτην αἰτίαν· ἀδελφὸς ἦν πρεσβύτερος τοῦ Λυκούργου Πολυδέκτης· οὗτος τελευτῶν ἔγκυον κατέλιπε τὴν γυναῖκα· τέως μὲν οὖν ἐβασίλευεν ὁ Λυκοῦργος ἀντὶ τοῦ ἀδελφοῦ, γενομένου δὲ παιδὸς ἐπετρόπευεν ἐκεῖνον, εἰς ὃν ἡ ἀρχὴ καθήκουσα ἐτύγχανε· λοιδορούμενος δή τις αὐτῷ σαφῶς εἶπεν εἰδέναι διότι βασιλεύσοι· λαβὼν δʼ ὑπόνοιαν ἐκεῖνος ὡς ἐκ τοῦ λόγου τούτου διαβάλλοιτο ἐπιβουλὴ ἐξ αὐτοῦ τοῦ παιδός, δείσας μὴ ἐκ τύχης ἀποθανόντος αἰτίαν αὐτὸς ἔχοι παρὰ τῶν ἐχθρῶν, ἀπῆρεν εἰς Κρήτην. ταύτην μὲν δὴ λέγεσθαι τῆς ἀποδημίας αἰτίαν· ἐλθόντα δὲ πλησιάσαι Θάλητι μελοποιῷ ἀνδρὶ καὶ νομοθετικῷ, ἱστορήσαντα δὲ παρʼ αὐτοῦ τὸν τρόπον ὃν Ῥαδάμανθύς τε πρότερον καὶ ὕστερον Μίνως, ὡς παρὰ τοῦ Διός, τοὺς νόμους ἐκφέροι εἰς ἀνθρώπους, γενόμενον δὲ καὶ ἐν Αἰγύπτῳ καὶ καταμαθόντα καὶ τὰ ἐκεῖ νόμιμα, ἐντυχόντα δʼ, ὥς φασί τινες, καὶ Ὁμήρῳ διατρίβοντι ἐν Χίῳ, κατᾶραι πάλιν εἰς τὴν οἰκείαν, καταλαβεῖν δὲ τὸν τοῦ ἀδελφοῦ υἱὸν τὸν Πολυδέκτου Χαρίλαον βασιλεύοντα· εἶθʼ ὁρμῆσαι διαθεῖναι τοὺς νόμους φοιτῶντα ὡς τὸν θεὸν τὸν ἐν Δελφοῖς, κἀκεῖθεν κομίζοντα τὰ προστάγματα, καθάπερ οἱ περὶ Μίνω ἐκ τοῦ ἄντρου τοῦ Διὸς παραπλήσια ἐκείνοις τὰ πλείω.

[20] τῶν Κρητικῶν τὰ κυριώτατα τῶν καθʼ ἕκαστα τοιαῦτα εἴρηκε. γαμεῖν μὲν ἅμα πάντες ἀναγκάζονται παρʼ αὐτοῖς οἱ κατὰ τὸν αὐτὸν χρόνον ἐκ τῆς τῶν παίδων ἀγέλης ἐκκριθέντες, οὐκ εὐθὺς δʼ ἄγονται παρʼ ἑαυτοὺς τὰς γαμηθείσας παῖδας, ἀλλʼ ἐπὰν ἤδη διοικεῖν ἱκαναὶ ὦσι τὰ περὶ τοὺς οἴκους· φερνὴ δʼ ἐστίν, ἂν ἀδελφοὶ ὦσι, τὸ ἥμισυ τῆς τοῦ ἀδελφοῦ μερίδος· παῖδας δὲ γράμματά τε μανθάνειν καὶ τὰς ἐκ τῶν νόμων ᾠδὰς καί τινα εἴδη τῆς μουσικῆς. τοὺς μὲν οὖν ἔτι νεωτέρους εἰς τὰ συσσίτια ἄγουσι τὰ ἀνδρεῖα· χαμαὶ δὲ καθήμενοι διαιτῶνται μετʼ ἀλλήλων ἐν φαύλοις τριβωνίοις καὶ χειμῶνος καὶ θέρους τὰ αὐτά, διακονοῦσί τε καὶ ἑαυτοῖς καὶ τοῖς ἀνδράσι· συμβάλλουσι δʼ εἰς μάχην καὶ οἱ ἐκ τοῦ αὐτοῦ συσσιτίου πρὸς ἀλλήλους, καὶ πρὸς ἕτερα συσσίτια· καθʼ ἕκαστον δὲ ἀνδρεῖον ἐφέστηκε παιδονόμος· οἱ δὲ μείζους εἰς τὰς ἀγέλας ἄγονται· τὰς δʼ ἀγέλας συνάγουσιν οἱ ἐπιφανέστατοι τῶν παίδων καὶ δυνατώτατοι ἕκαστος ὅσους πλείστους οἷός τέ ἐστιν ἀθροίζων· ἑκάστης δὲ τῆς ἀγέλης ἄρχων ἐστὶν ὡς τὸ πολὺ ὁ πατὴρ τοῦ συναγαγόντος, κύριος ὢν ἐξάγειν ἐπὶ θήραν καὶ δρόμους, τὸν δʼ ἀπειθοῦντα κολάζειν· τρέφονται δὲ δημοσίᾳ· τακταῖς δέ τισιν ἡμέραις ἀγέλη πρὸς ἀγέλην συμβάλλει μετὰ αὐλοῦ καὶ λύρας εἰς μάχην ἐν ῥυθμῷ, ὥσπερ καὶ ἐν τοῖς πολεμικοῖς εἰώθασιν, ἐκφέρουσι δὲ καὶ τὰς πληγὰς τὰς μὲν διὰ χειρὸς τὰς δὲ καὶ διʼ ὅπλων σιδηρῶν.

[21] ἴδιον δʼ αὐτοῖς τὸ περὶ τοὺς ἔρωτας νόμιμον· οὐ γὰρ πειθοῖ κατεργάζονται τοὺς ἐρωμένους ἀλλʼ ἁρπαγῇ· προλέγει τοῖς φίλοις πρὸ τριῶν ἢ πλειόνων ἡμερῶν ὁ ἐραστὴς ὅτι μέλλει τὴν ἁρπαγὴν ποιεῖσθαι· τοῖς δʼ ἀποκρύπτειν μὲν τὸν παῖδα ἢ μὴ ἐᾶν πορεύεσθαι τὴν τεταγμένην ὁδὸν τῶν αἰσχίστων ἐστίν, ὡς ἐξομολογουμένοις ὅτι ἀνάξιος ὁ παῖς εἴη τοιούτου ἐραστοῦ τυγχάνειν· συνιόντες δʼ, ἂν μὲν τῶν ἴσων ἢ τῶν ὑπερεχόντων τις ᾖ τοῦ παιδὸς τιμῇ καὶ τοῖς ἄλλοις ὁ ἁρπάζων, ἐπιδιώκοντες ἀνθήψαντο μόνον μετρίως τὸ νόμιμον ἐκπληροῦντες, τἆλλα δʼ ἐπιτρέπουσιν ἄγειν χαίροντες· ἂν δʼ ἀνάξιος, ἀφαιροῦνται· πέρας δὲ τῆς ἐπιδιώξεώς ἐστιν ἕως ἂν ἀχθῇ ὁ παῖς εἰς τὸ τοῦ ἁρπάσαντος ἀνδρεῖον. ἐράσμιον δὲ νομίζουσιν οὐ τὸν κάλλει διαφέροντα, ἀλλὰ τὸν ἀνδρείᾳ καὶ κοσμιότητι καὶ δωρησάμενος ἀπάγει τὸν παῖδα τῆς χώρας εἰς ὃν βούλεται τόπον· ἐπακολουθοῦσι δὲ τῇ ἁρπαγῇ οἱ παραγενόμενοι, ἑστιαθέντες δὲ καὶ συνθηρεύσαντες δίμηνον (οὐ γὰρ ἔξεστι πλείω χρόνον κατέχειν τὸν παῖδα) εἰς τὴν πόλιν καταβαίνουσιν. ἀφίεται δʼ ὁ παῖς δῶρα λαβὼν στολὴν πολεμικὴν καὶ βοῦν καὶ ποτήριον. ταῦτα μὲν τὰ κατὰ τὸν νόμον δῶρα καὶ ἄλλα πλείω καὶ πολυτελῆ, ὥστε συνερανίζειν τοὺς φίλους διὰ τὸ πλῆθος τῶν ἀναλωμάτων. τὸν μὲν οὖν βοῦν θύει τῷ Διὶ καὶ ἑστιᾷ τοὺς συγκαταβαίνοντας, εἶτʼ ἀποφαίνεται περὶ τῆς πρὸς τὸν ἐραστὴν ὁμιλίας εἴτʼ ἀσμενίζων τετύχηκεν εἴτε μή, τοῦ νόμου τοῦτʼ ἐπιτρέψαντος, ἵνʼ εἴ τις αὐτῷ βία προσενήνεκται κατὰ τὴν ἁρπαγήν, ἐνταῦθα παρῇ τιμωρεῖν ἑαυτῷ καὶ ἀπαλλάττεσθαι. τοῖς δὲ καλοῖς τὴν ἰδέαν καὶ προγόνων ἐπιφανῶν αἰσχρὸν ἐραστῶν μὴ τυχεῖν, ὡς διὰ τὸν τρόπον τοῦτο παθοῦσιν. ἔχουσι δὲ τιμὰς οἱ παρασταθέντες (οὕτω γὰρ καλοῦσι τοὺς ἁρπαγέντας)· ἔν τε γὰρ τοῖς χοροῖς καὶ τοῖς δρόμοις ἔχουσι τὰς ἐντιμοτάτας χώρας, τῇ τε στολῇ κοσμεῖσθαι διαφερόντως τῶν ἄλλων ἐφίεται τῇ δοθείσῃ παρὰ τῶν ἐραστῶν, καὶ οὐ τότε μόνον ἀλλὰ καὶ τέλειοι γενόμενοι διάσημον ἐσθῆτα φέρουσιν, ἀφʼ ἧς γνωσθήσεται ἕκαστος κλεινὸς γενόμενος· τὸν μὲν γὰρ ἐρώμενον καλοῦσι κλεινὸν τὸν δʼ ἐραστὴν φιλήτορα.

[22] ταῦτα μὲν τὰ περὶ τοὺς ἔρωτας νόμιμα. ἄρχοντας δὲ δέκα αἱροῦνται· περὶ δὲ τῶν μεγίστων συμβούλοις χρῶνται τοῖς γέρουσι καλουμένοις· καθίστανται δʼ εἰς τοῦτο τὸ συνέδριον οἱ τῆς τῶν κόσμων ἀρχῆς ἠξιωμένοι καὶ τἆλλα δόκιμοι κρινόμενοι. ἀξίαν δʼ ἀναγραφῆς τὴν τῶν Κρητῶν πολιτείαν ὑπέλαβον διά τε τὴν ἰδιότητα καὶ τὴν δόξαν· οὐ πολλὰ δὲ διαμένει τούτων τῶν νομίμων, ἀλλὰ τοῖς Ῥωμαίων διατάγμασι τὰ πλεῖστα διοικεῖται, καθάπερ καὶ ἐν ταῖς ἄλλαις ἐπαρχίαις συμβαίνει.

Translations (1)

Geography Perseus (Strabo. The Geography of Strabo, Vols. 1-3. Hamilton, Hans Claude, translator; Falconer, William, translator. London: Henry G. Bohn, 1854-1857.) — 10.4 focus

CHAPTER IV.

[1] HAVING described the islands about the Peloponnesus, and other islands also, some of which are upon, and others in front of, the Corinthian Gulf, we are next to speak of Crete,¹ (for it belongs to the Peloponnesus,) and the islands near Crete, among which are the Cyclades and the Sporades. Some of these are worthy of notice, others are inconsiderable.

[2] At present we are to speak first of Crete. According to Eudoxus, it is situated in the Aegaean sea, but he ought not to have described its situation in that manner, but have said, that it lies between Cyrenaica and the part of Greece comprehended between Sunium and Laconia,² extending in length in the direction from west to east, and parallel to these countries;³ that it is washed on the north by the Aegaean and Cretan seas, and on the south by the African, which joins the Egyptian sea.

The western extremity of the island is near Phalasarna;⁴ its breadth is about 200 stadia, and divided into two promontories; of which the southern is called Criu-Metopon, (or Ram’s head,) and that on the north, Cimarus.⁵ The eastern promontory is Samonium,⁶ which does not stretch much further towards the east than Sunium.⁷

[3] Sosicrates, who, according to Apollodorus, had an exact knowledge of this island, determines its length (not?)⁸ to exceed 2300 stadia, and its breadth (about 300),⁹ so that according to Sosicrates the circuit of the island is not more than 5000 stadia, but Artemidorus makes it 4100. Hieronymus says, that its length is 2000 stadia, and its breadth irregular, and that the circuit would exceed the number of stadia assigned by Artemidorus. Throughout one-third of its length, (beginning from the western parts, the island is of a tolerable width).¹⁰ Then there is an isthmus of about 100 stadia, on the northern shore of which is a settlement, called Amphimalla;¹¹ on the southern shore is Phoenix,¹² belonging to the Lampeis.

The greatest breadth is in the middle of the island.

Here again the shores approach, and form an isthmus narrower than the former, of about 60 stadia in extent, reckoning from Minoa,¹³ in the district of the Lyctii,¹⁴ to Therapytna,¹⁵ and the African sea. The city is on the bay. The shores then terminate in a pointed promontory, the Samonium, looking towards Aegypt and the islands of the Rhodians.¹⁶

[4] The island is mountainous and woody, but has fertile valleys.

The mountains towards the west are called Leuca, or the White Mountains,¹⁷ not inferior in height to the Taygetum,¹⁸ and extending in length about 300 stadia. They form a ridge, which terminates at the narrow parts (the isthmus). In the middle of the island, in the widest part, is (Ida),¹⁹ the highest of the mountains there. Its compass is about 600 stadia. It is surrounded by the principal cities. There are other mountains equal in height to the White Mountains, some of which terminate on the south, others towards the east.

[5] From the Cyrenaean²⁰ territory to Criu-metopon²¹ is a voyage of two days and nights. From Cimarus [to Malea] are 700 stadia.²² In the midway is Cythera.²³ From the promontory Samonium²⁴ to Aegypt a ship sails in four days and nights, but, according to other writers, in three. Some say that it is a voyage of 5000 stadia; others, of still less than this. According to Eratosthenes, the distance from Cyrenaica to Criu-Metopon is 2000 stadia, and thence to Peloponnesus less than [1000].²⁵

[6] One language is intermixed with another, says the poet; there are in Crete,

Achaei, the brave Eteocretans, Cydones, Dorians divided into three bands,²⁶ and the divine Pelasgi.²⁷

Of these people, says Staphylus, the Dorians occupy the eastern parts of the island, Cydonians the western, Eteocretans the southern, to whom Prasus, a small town, belonged, where is the temple of the Dictaean Jupiter; the other nations, being more powerful, inhabited the plains. It is probable that the Eteocretans²⁸ and Cydonians were aboriginal inhabitants, and that the others were foreigners, who Andron says came from Thessaly, formerly called Doris, but now Hestiaeotis, from which country he says the Dorians, who were settled about Parnassus, migrated, and founded Erineum, Boeum, and Cytinium, whence they are called by the poet Trichaïces, or tripartite. But the account of Andron is not generally admitted, who represents the Tetrapolis Doris as composed of three cities, and the metropolis of the Dorians as a colony of Thessalians. The epithet Trichaïces²⁹ is understood to be derived either from their wearing a triple crest,³⁰ or from having crests of hair.³¹

[7] There are many cities in Crete, but the largest and most distinguished are Cnossus,³² Gortyna,³³ Cydonia.³⁴ Both Homer and later writers celebrate Cnossus³⁵ above the rest, calling it vast, and the palace of Minos. It maintained its pre-eminence for a long period. It afterwards lost its ascendency, and was deprived of many of its customs and privileges. The superiority was transferred to Gortyna and Lyctus.³⁶ But it afterwards recovered its ancient rank of the capital city. Cnossus lies in a plain, with its ancient circumference of 30 stadia, between the Lyctian and Gortynian territory; [distant] 200 stadia from Gortyna, and from Lyttus 120, which the poet³⁷calls Lyctus. Cnossus is at the distance of 25 stadia from the northern sea; Gortyna 90, and Lyctus 80, stadia from the African sea. Cnossus has a marine arsenal, Heracleium.³⁸

[8] Minos, it is said, used as an arsenal Amnisus,³⁹ where is a temple of Eileithyia. Cnossus formerly had the name of Caeratus, which is the name of the river⁴⁰ which runs beside it. Minos⁴¹ is regarded as an excellent legislator, and the first who possessed the sovereignty of the sea. He divided the island into three portions, in each of which he built a city; Cnossus * * * * * *,⁴² opposite to Peloponnesus, which lies toward the north.

According to Ephorus, Minos was an imitator of Rhadamanthus, an ancient personage, and a most just man. He had the same name as his brother, who appears to have been the first to civilize the island by laws and institutions, by founding cities, and by establishing forms of government. He pretended to receive from Jupiter the decrees which he promulgated. It was probably in imitation of Rhadamanthus that Minos went up to the cave of Jupiter, at intervals of nine years, and brought from thence a set of ordinances, which he said were the commands of Jove; for which reason the poet thus expresses himself;

There reigned Minos, who every ninth year conversed with the great Jupiter.⁴³

Od. xix. 178. Such is the statement of Ephorus; the ancients on the other hand give a different account, and say that he was tyrannical and violent, and an exactor of tribute, and speak in the strain of tragedy about the Minotaur, the Labyrinth, and the adventures of Theseus and Daedalus.

[9] It is difficult to determine which is right. There is another story also not generally received; some persons affirming that Minos was a foreigner, others that he was a native of the island. Homer seems to support the latter opinion, when he says, that

Minos, the guardian of Crete, was the first offspring of Jupiter.⁴⁴

Il. xiii. 450.

It is generally admitted with regard to Crete that in ancient times it was governed by good laws, and induced the wisest of the Greeks to imitate its form of government, and particularly the Lacedaemonians, as Plato shows in his Laws, and Ephorus has described in his work Europe. Afterwards there was a change in the government, and for the most part for the worse. For the Tyrrheni, who chiefly infested our sea, were followed by the Cretans, who succeeded to the haunts and piratical practices of the former people, and these again afterwards were subject to the devastations of the Cilicians. But the Romans destroyed them all after the conquest of Crete,⁴⁵ and demolished the piratical strongholds of the Cilicians. At present Cnossus has even a colony of Romans.

[10] So much then respecting Cnossus, a city to which I am no stranger; but owing to the condition of human affairs, their vicissitudes and accidents, the connexion and intercourse that subsisted between ourselves and the city is at an end. Which may be thus explained. Dorylaiis, a military tactician, a friend of Mithridates Euergetes, was appointed, on account of his experience in military affairs, to levy a body of foreigners, and was frequently in Greece and Thrace, and often in the company of persons who came from Crete, before the Romans were in possession of the island. A great multitude of mercenary soldiers was collected there, from whom even the bands of pirates were recruited. During the stay of Dorylaüs in the island, a war happened to break out between the Cnossians and the Gortynians. He was appointed general by the Cnossians, and having finished the war speedily and successfully, he obtained the highest honours. A short time afterwards, being informed that Euergetes had been treacherously put to death by his courtiers at Sinope, and that he was succeeded in the government by his wife and children, he abandoned everything there, remained at Cnossus, and married a Macedonian woman of the name of Sterope, by whom he had two sons, Lagetas and Stratarchas, (the latter I myself saw when in extreme old age,) and one daughter. Of the two sons of Euergetes, he who was surnamed Eupator succeeded to the throne when he was eleven years of age; Dorylaüs, the son of Philetaerus, was his foster brother. Philetaerus was the brother of Dorylaüs the Tactician. The king had been so much pleased with his intimacy with Dorylaüs when they lived together as children, that on attaining manhood he not only promoted Dorylaiis to the highest honours, but extended his regard to his relations and sent for them from Cnossus. At this time Lagetas and his brother had lost their father, and were themselves grown up to manhood. They quitted Cnossus, and came to Mithridates. My mother’s mother was the daughter of Lagetas. While he enjoyed prosperity, they also prospered; but upon his downfal (for he was detected in attempting to transfer the kingdom to the Romans with a view to his own appointment to the sovereignty) the affairs of Cnossus were involved in his ruin and disgrace; and all intercourse with the Cnossians, who themselves had experienced innumerable vicissitudes of fortune, was suspended.

So much then respecting Cnossus.

[11] After Cnossus, the city Gortyna seems to have held the second place in rank and power. For when these cities acted in concert they held in subjection all the rest of the inhabitants, and when they were at variance there was discord throughout the island; and whichever party Cydonia espoused, to them she was a most important accession.

The city of the Gortynians lies in a plain, and was perhaps anciently protected by a wall, as Homer also intimates,

and Gortyna, a walled city;⁴⁶

Il. ii. 646. it lost afterwards its walls, which were destroyed from their foundation, and it has remained ever since without walls; for Ptolemy Philopator, who began to build a wall, proceeded with it to the distance only of about 8 stadia. Formerly the building occupied a considerable compass, extending nearly 50 stadia It is distant from the African sea, and from Leben its mart, 90 stadia. It has also another arsenal, Matalum.⁴⁷ It is distant from that 130 stadia. The river Lethaeus⁴⁸ flows through the whole of the city.

[12] Leucocomas and Euxynthetus his erastes (or lover), whom Theophrastus mentions in his discourse on Love, were natives of Leben.⁴⁹ One of the tasks enjoined Euxynthetus by Leucocomas was this, according to Theophrastus, to bring him his dog from Prasus.⁵⁰ The Prasii border upon the Lebenii at the distance of 60 stadia from the sea, and from Gortyn 180. We have said that Prasus was subject to the Eteocretans, and that the temple of the Dictaean Jupiter was there. For Dicte⁵¹ is near; not, as Aratus⁵² alleges, near Ida; since Dicte is distant 1000 stadia from Mount Ida, and situated at that distance from it towards the rising sun; and 100 stadia from the promontory Samonium. Prasus was situated between the promontory Samonium, and the Cherrhonesus, at the distance of 60 stadia from the sea. It was razed by the Hierapytnii. He says, too, that Callimachus⁵³ is not right in asserting that Britomartis, in her escape from the violence offered by Minos,leaped from Dicte among the nets of the fishermen ( δίκτυα), and that hence she had the name of Dictynna from the Cydoniatae, and the mountain that of Dicte. For Cydonia is not at all situated in the neighbour hood of these places, but lies at the western extremity of the island. The mountain Tityrus⁵⁴ belongs to the Cydonian territory; upon it is situated a temple, not called Dictaean, but Dictynnsean.

[13] Cydonia is situated on the sea, fronting Laconia, at an equal distance from both Cnossus and Gortyn, about 800 stadia, and from Aptera 80, and from the sea in this quarter 40 stadia. Cisamus⁵⁵ is the naval arsenal of Aptera.⁵⁶ The Polyrrhenii border upon the Cydoniatae towards the west; in their territory is the temple of Dictynna. They are at the distance of about 30 stadia from the sea, and 60 from Phalasarna. Formerly they lived in villages; then Achaeans and Laconians settled there together, and fortified with a wall a strong site fronting the south.

[14] Of the three cities founded by Minos, the last, which was Phaestus,⁵⁷ was razed by the Gortynians; it was at the distance of 60 stadia from Gortyn, 20 from the sea, and from Matalum, the arsenal, 40 stadia. They who razed the city possess the territory. Rhytium also together with Phaestus belongs to the Gortynians,

both Phaestus and Rhytium.⁵⁸

Il. ii. 648. Epimenides, who performed lustrations by the means of his poetry, is said to have been a native of Phaestus. Olyssa (Lisses?) also belonged to the territory of Phaestus.

Cherrhonesus,⁵⁹ as it is called, is the arsenal of Lyttus or (Lyctus), which we have before mentioned; on the former is the temple of Britomartis.

Miletus and Lycastus, the cities which were enumerated together with Lyctus, no longer exist; but the territory, after they had razed the city (Lyctus), was partitioned among Lyctians and Cnossians.

[15] As the poet in one place speaks of Crete as having a hundred, and in another ninety, cities, Ephorus says, that ten were founded in later times after the Trojan war by the Dorians, who accompanied Alhaemenes the Argive, and that hence Ulysses speaks of its ninety cities. This account is probable. But others say, that the ten were razed by the enemies of Idomeneus; but the poet does not say that Crete had a hundred cities at the time of the Trojan war, but in his own age, for he speaks in his own person; but if the words had been those of some person then living, as those in the Odyssey, where Ulysses says, Crete had ninety cities, they might have been properly understood in this manner. But even if we admit this, the subsequent verses will not be exempt from objection. For neither at the time of the expedition, nor after the return of Idomeneus, is it probable that these cities were destroyed by his enemies, for the poet says,

but Idomeneus brought back all his companions who had survived the war to Crete; the sea had not deprived him of any of them;⁶⁰

for he would have mentioned such a misfortune. Ulysses indeed might not have been acquainted with the destruction of these cities, for he had not had any intercourse with any of the Greeks either during or after his wanderings; but (Nestor), who had been the companion of Idomeneus in the expedition and in his escape from shipwreck, could not be ignorant of what had happened at home during the expedition and before his return. But he must certainly have been aware of what occurred after his return. For if he and all his companions escaped, he returned so powerful that their enemies were not in a position to deprive them of ten cities.

Such then is the general description of the country of Crete.

[16] With respect to the form of government, which Ephorus has described at large, it will be sufficient to give a cursory account of the principal parts. The law-giver, says Ephorus, seems to lay, as the foundation of his constitution, the greatest good that states can enjoy, namely, liberty; for it is this alone which makes the property of every kind which a man possesses his own; in a state of slavery it belongs to the governor, and not to the governed. The liberty also which men enjoy must be guarded. Unanimity ensues, when the dissensions that arise from covetousness and luxury⁶¹ are removed. Now where all live temperately and frugally, neither envy, nor injuries, nor hatred have place among equals. Whence the young were enjoined to repair to the Agelae, and those of mature age to assemble at the Syssitia, or common meals, called Andreia, in order that the poorer sort, who were fed at the public charge, might partake of the same fare as the rich.

With a view that courage, and not fear, should predominate, they were accustomed from childhood to the use of arms, and to endure fatigue. Hence they disregarded heat and cold, rugged and steep roads, blows received in gymnastic exercises and in set battles.

They practised archery, and the dance in armour, which the Curetes first invented, and was afterwards perfected by Pyrrhichus, and called after him Pyrrhiche. Hence even their sports were not without their use in their training for war. With the same intention they used the Cretan measures in their songs; the tones of these measures are extremely loud; they were invented by Thales, to whom are ascribed the paeans and other native songs and many of their usages. They adopted a military dress also, and shoes, and considered armour as the most valuable of all presents.

[17] Some, he says, alleged that many of the institutions supposed to be Cretan were of Lacedaemonian origin; but the truth is, they were invented by the former, but perfected by the Spartans. The Cretans, when their cities, and particularly Cnossus, were ravaged, neglected military affairs, but some usages were more observed by the Lyttii and Gortynii, and some other small cities, than by the Cnossians. Those persons, who maintain the priority of the Laconian institutions, adduce as evidence of this those of the Lyttii, because as colonists they would retain the customs of the parent state. Otherwise, it would be absurd for those, who lived under a better form of constitution and government, to be imitators of a worse. But this is not correct. For we ought not to form conjectures respecting the ancient from the present state of things, for each has undergone contrary changes. The Cretans were formerly powerful at sea, so that it was a proverbial saying addressed to those who pretended to be ignorant of what they knew, a Cretan, and not know the sea; but at present they have abandoned nautical affairs. Nor did it follow necessarily that, because there were some cities in Crete colonized by Spartans, they should continue to observe Spartan usages, since many of the cities of colonists do not preserve the customs of the mother country; and there are many cities in Crete, the inhabitants of which are not colonists, and yet have the same usages as those that have received colonies.

[18] Lycurgus, the Spartan legislator, he says, was five generations later than Althaemenes, who conducted the colony into Crete. He is said by historians to have been the son of Cissus, who founded Argos⁶² about the same time that Procles was engaged in establishing a colony at Sparta. It is also generally admitted that Lycurgus was the sixth in descent from Procles.⁶³ Copies do not precede the models, nor modern precede ancient things. The usual kind of dancing practised among the Lacedaemonians, the measures, and the paeans sung according to a certain mood, and many other usages, are called among them Cretan, as if they came from Crete. But among the ancient customs, those relative to the administration of the state have the same designations as in Crete,⁶⁴ as the council of Gerontes⁶⁵ and that of the Knights,⁶⁶ except that in Crete the knights had horses; whence it is conjectured, that the council of Knights in Crete is more ancient, since the origin of the appellation is preserved. But the Spartan knight did not keep a horse. They who perform the same functions as the Cosmi in Crete, have the different title of Ephori [in Sparta]. The Syssitia, or common meal, is even at present called Andreia among the Cretans; but among the Spartans they did not continue to call it by its former name, as it is found in the poet Alcman;

In festivals and in joyous assemblies of the Andreia, it is fit to begin the pean in honour of the guests.

[19] The occasion of the journey of Lycurgus to Crete is said by the inhabitants to be as follows. The elder brother of Lycurgus was Polydectes, who, at his death, left his wife pregnant. Lycurgus reigned in place of his brother till the birth of a son. He then became the guardian of the child, who was heir to the kingdom. Some one said to him insultingly, he was sure Lycurgus would be king. Suspecting that by this speech he might be accused of contriving a plot against the child, and fearing that, if the child should die by any accident, his enemies might impute its death to him, he departed to Crete. This is said to have been the cause of his journey. Upon his arrival in Crete he became acquainted with Thales, the lyric poet and legislator. He learnt from this person the plan adopted by Rhadamanthus in former times, and afterwards by Minos in promulgating their laws, so as to procure a belief that they proceeded from Jupiter. He was also in Aegypt, and obtained information respecting the laws and customs of that country.⁶⁷ According to some writers, he met at Chios with Homer, who was living there, and then returned to his own country, where he found Charilaus, the son of his brother Polydectes, upon the throne. He then began to frame laws, repairing to the god at Delphi, and bringing thence ordinances, as Minos brought his from the cave of Jupiter.⁶⁸ The greater part of these ordinances were similar to those of Minos.

[20] The following are the principal of the laws of Crete, which Ephorus has given in detail.

All the Cretans, who are selected at the same time from the troop ( ἀγέλη) of youths, are compelled to marry at once. They do not however take the young women whom they have married immediately to their homes, until they are qualified to administer household affairs.

The woman’s dower, if she has brothers, is half of the brother’s portion.

The children are taught to read, to chaunt songs taken from the laws, and some kinds of music.

While they are still very young they are taken to the Syssitia, called Andreia. They sit on the ground, eating their food together, dressed in mean garments, which are not changed in winter or summer. They wait upon themselves and on the men. Both those of the same and those of different messes have battles with one another. A trainer of boys presides over each Andreion. As they grow older they are formed into ( ̓αγέλαι) or troops of youths. The most illustrious and powerful of the youths form Agelae, each individual assembling together as many as he can collect. The governor of the troop is generally the father of the youth who has assembled them together, and has the power of taking them to hunt and to exercise themselves in running, and of punishing the disobedient. They are maintained at the public charge.

On certain set days troop encounters troop, marching in time to the sound of the pipe and lyre, as is their custom in actual war. They inflict blows, some with the hand, and some even with iron weapons.

[21] They have a peculiar custom with respect to their attachments. They do not influence the objects of their love by persuasion, but have recourse to violent abduction. The lover apprizes the friends of the youth, three or more days beforehand, of his intention to carry off the object of his affection. It is reckoned a most base act to conceal the youth, or not to permit him to walk about as usual, since it would be an acknowledgment that the youth was unworthy of such a lover. But if they are informed that the ravisher is equal or superior in rank, or other circumstances, to the youth, they pursue and oppose the former slightly, merely in conformity with the custom. They then willingly allow him to carry off the youth. If however he is an unworthy person, they take the youth from him. This show of resistance does not end, till the youth is received into the Andreium to which the ravisher belongs. They do not regard as an object of affection a youth exceedingly handsome, but him who is distinguished for courage and modesty. The lover makes the youth presents, and takes him away to whatever place he likes. The persons present at the abduction accompany them, and having passed two months in feasting, and in the chase, (for it is not permitted to detain the youth longer,) they return to the city. The youth is dismissed with presents, which consist of a military dress, an ox, and a drinking cup; the last are prescribed by law, and besides these many other very costly gifts, so that the friends contribute each their share in order to diminish the expense.

The youth sacrifices the ox to Jupiter, and entertains at a feast those who came down with him from the mountains. He then declares concerning the intercourse with the lover, whether it took place with his consent or not, since the law allows him, if any violence is used in the abduction, to insist upon redress, and set him free from his engagement with the lover. But for the beautiful and high-born not to have lovers is disgraceful, since this neglect would be attributed to a bad disposition.

The parastathentes, for this is the name which they give to those youths who have been carried away, enjoy certain honours. At races and at festivals they have the principal places. They are permitted to wear the stole, which distinguishes them from other persons, and which has been presented to them by their lovers; and not only at that time, but in mature age, they appear in a distinctive dress, by which each individual is recognised as Kleinos, for this name is given to the object of their attachment, and that of Philetor to the lover.

These then are the usages respecting attachments.

[22] They elect ten Archons. On matters of highest moment they have recourse to the counsel of the Gerontes, as they are called. They admit into this council those who have been thought worthy of the office of Cosmi, and who were otherwise persons of tried worth.

I considered the form of government among the Cretans as worthy of description, on account both of its peculiarity and its fame. Few of these institutions are now in existence, and the administration of affairs is chiefly conducted according to the orders of the Romans, as is the case also in their other provinces.

Notes on the current edition

Geography

1. For map of Crete, see Insert in Map VIII at end of Loeb Vol. IV.

2. “Ram’s Forehead.”

3. The text is corrupt (see critical note), and no known MS. contains a number for the breadth of the island. Moreover, the Greek words (either three or four) contained in the MSS. at this point are generally unintelligible. According to measurements on Kiepert’s wall map, however, the maximum dimensions are 1400 x 310 stadia.

4. On Hieronymus, see notes on 8. 6. 21 and 9. 5. 22.

5. All MSS. omit something here (see critical note). Jones conjectures “(it is) about two hundred stadia” in breadth (the breadth of the western end as given in 10. 4. 2).

6. “White.”

7. A very close estimate (for the same estimate, see 8. 5. l).

8. Eratosthenes probably said “a thousand less,” but no number is given in the MSS. (see critical note).

9. “Cretans of the old stock.”

10. Hom. Od. 19.175

11. See 5. 2. 4, where the same passage is quoted.

12. Staphylus of Naucratis wrote historical works on Thessaly, Athens, Aeolia, and Arcadia, but only a few fragments are preserved. The translator does not know when he lived.

13. Andron (fl. apparently in the fourth century B.C.) wrote a work entitled Kinships, of which only a few fragments remain. It treated the genealogical relationships between the Greek tribes and cities, and appears to have been an able work.

14. Hom. Od. 19.177 .

15. Andron fancifully connects this adjective with “tricha” (“in three parts”), making it mean “three-fold” (so Liddell and Scott q.v.), but it is surely a compound of θρίξ and ἀΐσσω (cp. κορυθάϊξ), and mans “hairshaking,” or, as translated in the above passage from Homer, “of waving plumes.”

16. i.e., as composed of three cities instead of four.

17. “Triple.crest” (of a helmet).

18. “Made of hair.”

19. Hom. Od. 19.178 .

20. Hom. Il. 2.647 and 17.611 .

21. The goddess of child-birth.

22. So Diod. Sic. lc , but see Hdt. 3.122 .

23. The thought, if not the actual Greek words, of the passage here omitted from the Greek MSS. can be supplied from Diod. Sic. 5.78 , who, like Strabo, depends much upon Ephorus for historical material: “(Cnossus in the) part of the island which inclines towards Asia, Phaestus on the sea, turned towards the south, and Cydonia in the region which lies towards the west, opposite the Peloponnesus”.

24. Cydonia, as well as Cnossus.

25. See 10. 4. 14.

26. We should say “every eight years,” or “every ninth year.”

27. Hom. Od. 19.178

28. Five different interpretations of this passage have been set forth, dependent on the meaning and syntax of ἐννέωρος: that Minos (1) reigned as king for nine years, (2) was nine years old when he became king, (3) for nine years held converse with Zeus, (4) every nine years held converse with Zeus, and (5) reigned as king when he had come to mature age. Frazer ( Paus. 3.2.4 adopts the first. Butcher and Lang, and A. T. Murray, adopt the second. Heracleides of Pontus On the Cretan Constitutions 3 seems to have adopted the third, saying that Minos spent nine years formulating his laws. But Plat. Minos 319c and Plat. Laws 624 says that Minos visited the cave of his father “every ninth year” ( δι’ ἐνάτου ἔτους); and Strabo (as 16. 2. 38 shows) expressly follows Plato. Hence the above rendering of the Homeric passage. Apart from the above interpretations, Eustathius (note on Odyssey 10.19, on a different passage) suggests that ἐννέωρος might pertain to “nine seasons, that is, two years and one month” (the “one month,” however, instead of “one season,” seems incongruous). This suggests that the present passage might mean that Minos held converse with Zeus during a period of one season every other year.

29. Hom. Il. 13.450

30. Plat. Laws 631b, 693e, 751dff., 950 .

31. The fourth book of his history was so entitled.

32. The Mediterranean.

33. Hom. Il. 2.646

34. “Eighty” seems to be an error for “eight.”

35. 10. 4. 6.

36. Aratus Phaenomena 33

37. “Dictya.”

38. Strabo refers, respectively, to the distance by land to Aptera and by sea, but his estimates are erroneous (see Pauly-Wissowa s.v. “Aptera”).

39. Hom. Il. 2.648

40. Epimenides was a wizard, an ancient “Rip Van Winkle,” who, according to Suidas, slept for sixty of his one hundred and fifty years. According to Diogenes Laertius 1.110 , he went to Athens in “the forty sixth Olympiad” ( 596-593 B.C ) “and purified the city, and put a stop to the plague” (see Plutarch’s account of his visit in Solon’s time, Plut. Sol. 12 ). According to Plat. Laws 642d he went to Athens “ten years before the Persian war” (i.e., 500 B.C.), and uttered the prophecy that the Persians would not come for ten years, and would get the worst of it when they came. But see Pauly-Wissowa s.v. “Epimenides.”

41. 10. 4. 7.

42. Hom. Il. 2.647 .

43. Hom. Il. 2.649 .

44. Hom. Od. 19.174 .

45. The grandson of Minos.

46. i.e., that Homer was speaking of his own time.

47. i.e., that ten were razed by the enemies of Idomeneus.

48. Hom. Od. 3.191 (Nestor speaking).

49. Nestor.

50. Literally, “Herds” (cf. the Boy Scout “Troops”).

51. Pyrrhicus (see 10. 3. 8).

52. This Althaemenes, therefore, is not to be confused with the Althaemenes who was the grandson of Minos.

53. i.e., of Laconia (see 8. 5. 4).

54. “Old Men,” i.e., “Senators.”

55. “Horsemen,” i.e., “Knights.”

56. The later Spartan name was “Syssitia” or “Philitia” (sometimes “Phiditia”).

57. Alcman Fr. 22 (Bergk)

58. Others translate ἐκφέρουσι in the sense of delivering blows.

59. Possibly an error for “wooden.”

60. The literal meaning of the word seems to be “those who were chosen as stand-bys” by lovers.

61. Famous.

62. i.e., “lover” or “sweetheart.”

Strabo Geography 10.4

Horace Leonard Jones (Translator)

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