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The History of Herodotus, parallel English/Greek, tr. G. C. Macaulay, [1890], at

Herodotus Book 6: Erato [50]

50. In consequence of this accusation Cleomenes the son of Anaxandrides, king of the Spartans, crossed over to Egina meaning to seize those of the Eginetans who were the most guilty; but as he was attempting to seize them, certain of the Eginetans opposed him, and among them especially Crios the son of Polycritos, who said that he should not with impunity carry off a single Eginetan, for he was doing this (said he) without authority from the Spartan State, having been persuaded to it by the Athenians with money; otherwise he would have come and seized them in company with the other king: and this he said by reason of a message received from Demaratos. Cleomenes then as he departed from Egina, asked Crios what was his name, and he told him the truth; and Cleomenes said to him: "Surely now, O Ram, thou must cover over thy horns with bronze for thou wilt shortly have a great trouble to contend with."

50. [1] πρὸς ταύτην δὲ τὴν κατηγορίην Κλεομένης ὁ Ἀναξανδρίδεω βασιλεὺς ἐὼν Σπαρτιητέων διέβη ἐς Αἴγιναν, βουλόμενος συλλαβεῖν Αἰγινητέων τοὺς αἰτιωτάτους. [2] ὡς δὲ ἐπειρᾶτο συλλαμβάνων, ἄλλοι τε δὴ ἐγίνοντο αὐτῷ ἀντίξοοι τῶν Αἰγινητέων, ἐν δὲ δὴ καὶ Κριὸς ὁ Πολυκρίτου μάλιστα, ὃς οὐκ ἔφη αὐτὸν οὐδένα ἄξειν χαίροντα Αἰγινητέων· ἄνευ γάρ μιν Σπαρτιητέων τοῦ κοινοῦ ποιέειν ταῦτα, ὑπ᾽ Ἀθηναίων ἀναγνωσθέντα χρήμασι· ἅμα γὰρ ἄν μιν τῷ ἑτέρῳ βασιλέι ἐλθόντα συλλαμβάνειν. [3] ἔλεγε δὲ ταῦτα ἐξ ἐπιστολῆς τῆς Δημαρήτου. Κλεομένης δὲ ἀπελαυνόμενος ἐκ τῆς Αἰγίνης εἴρετο τὸν Κριὸν ὅ τι οἱ εἴη τὸ οὔνομα· ὁ δέ οἱ τὸ ἐὸν ἔφρασε. ὁ δὲ Κλεομένης πρὸς αὐτὸν ἔφη «ἤδη νῦν καταχαλκοῦ ὦ κριὲ τὰ κέρεα, ὡς συνοισόμενος μεγάλῳ κακῷ.» 

51. Meanwhile Demaratos the son of Ariston was staying behind in Sparta and bringing charges against Cleomenes, he also being king of the Spartans but of the inferior house; which however is inferior in no other way (for it is descended from the same ancestor), but the house of Eurysthenes has always been honoured more, apparently because he was the elder brother. 51. [1] ἐν δὲ τῇ Σπάρτῃ τοῦτον τὸν χρόνον ὑπομένων Δημάρητος ὁ Ἀρίστωνος διέβαλλε τὸν Κλεομένεα, ἐὼν βασιλεὺς καὶ οὗτος Σπαρτιητέων, οἰκίης δὲ τῆς ὑποδεεστέρης, κατ᾽ ἄλλο μὲν οὐδὲν ὑποδεεστέρης· ἀπὸ γὰρ τοῦ αὐτοῦ γεγόνασι· κατὰ πρεσβυγενείην δε κως τετίμηται μᾶλλον ἡ Εὐρυσθένεος. 

52. For the Lacedemonians, who herein agree with none of the poets, say that Aristodemos the son of Aristomachos, the son of Cleodaios, the son of Hyllos, being their king, led them himself (and not the sons of Aristodemos) to this land which they now possess. Then after no long time the wife of Aristodemos, whose name was Argeia,--she was the daughter, they say, of Autesion, the son of Tisamenes, the son of Thersander, the son of Polyneikes,--she, it is said, brought forth twins; and Aristodemos lived but to see his children and then ended his life by sickness. So the Lacedemonians of that time resolved according to established custom to make the elder of the children their king; but they did not know which of them they should take, because they were like one another and of equal size; and when they were not able to make out, or even before this, they inquired of their mother; and she said that even she herself did not know one from the other. She said this, although she knew in truth very well, because she desired that by some means both might be made kings. The Lacedemonians then were in a strait; and being in a strait they sent to Delphi to inquire what they should do in the matter. And the Pythian prophetess bade them regard both children as their kings, but honour most the first in age. The prophetess, they say, thus gave answer to them; and when the Lacedemonians were at a loss none the less how to find out the elder of them, a Messenian whose name was Panites made a suggestion to them: this Panites, I say, suggested to the Lacedemonians that they should watch the mother and see which of the children she washed and fed before the other; and if she was seen to do this always in the same order, then they would have all that they were seeking and desiring to find out, but if she too was uncertain and did it in a different order at different times, it would be plain to them that even she had no more knowledge than any other, and they must turn to some other way. Then the Spartans following the suggestion of the Messenian watched the mother of the sons of Aristodemos and found that she gave honour thus to the first-born both in feeding and in washing; for she did not know with that design she was being watched. They took therefore the child which was honoured by its mother and brought it up as the first-born in the public hall, and to it was given the name of Eurysthenes, while the other was called Procles. These, when they had grown up, both themselves were at variance, they say, with one another, though they were brothers, throughout the whole time of their lives, and their descendants also continued after the same manner.

52. [1] Λακεδαιμόνιοι γὰρ ὁμολογέοντες οὐδενὶ ποιητῇ λέγουσι αὐτὸν Ἀριστόδημον τὸν Ἀριστομάχου τοῦ Κλεοδαίου τοῦ Ὕλλου βασιλεύοντα ἀγαγεῖν σφεας ἐς ταύτην τὴν χώρην τὴν νῦν ἐκτέαται, ἀλλ᾽ οὐ τοὺς Ἀριστοδήμου παῖδας. [2] μετὰ δὲ χρόνον οὐ πολλὸν Ἀριστοδήμῳ τεκεῖν τὴν γυναῖκα, τῇ οὔνομα εἶναι Ἀργείην· θυγατέρα δὲ αὐτὴν λέγουσι εἶναι Αὐτεσίωνος τοῦ Τισαμενοῦ τοῦ Θερσάνδρου τοῦ Πολυνείκεος· ταύτην δὴ τεκεῖν δίδυμα, ἐπιδόντα δὲ τὸν Ἀριστόδημον τὰ τέκνα νούσῳ τελευτᾶν. [3] Λακεδαιμονίους δὲ τοὺς τότε ἐόντας βουλεῦσαι κατὰ νόμον βασιλέα τῶν παίδων τὸν πρεσβύτερον ποιήσασθαι. οὔκων δή σφεας ἔχειν ὁκότερον ἕλωνται ὥστε καὶ ὁμοίων καὶ ἴσων ἐόντων· οὐ δυναμένους δὲ γνῶναι, ἢ καὶ πρὸ τούτου, ἐπειρωτᾶν τὴν τεκοῦσαν. [4] τὴν δὲ οὐδὲ αὐτὴν φάναι διαγινώσκειν. εἰδυῖαν μὲν καὶ τὸ κάρτα λέγειν ταῦτα, βουλομένην δὲ εἴ κως ἀμφότεροι γενοίατο βασιλέες. τοὺς ὦν δὴ Λακεδαιμονίους ἀπορέειν, ἀπορέοντας δὲ πέμπειν ἐς Δελφοὺς ἐπειρησομένους ὅ τι χρήσωνται τῷ πρήγματι. [5] τὴν δὲ Πυθίην σφέας κελεύειν ἀμφότερα τὰ παιδία ἡγήσασθαι βασιλέας, τιμᾶν δὲ μᾶλλον τὸν γεραίτερον. τὴν μὲν δὴ Πυθίην ταῦτά σφι ἀνελεῖν, τοῖσι δὲ Λακεδαιμονίοισι ἀπορέουσι οὐδὲν ἧσσον ὅκως ἐξεύρωσι αὐτῶν τὸν πρεσβύτερον, ὑποθέσθαι ἄνδρα Μεσσήνιον τῷ οὔνομα εἶναι Πανίτην· [6] ὑποθέσθαι δὲ τοῦτον τὸν Πανίτην τάδε τοῖσι Λακεδαιμονίοισι, φυλάξαι τὴν γειναμένην ὁκότερον τῶν παίδων πρότερον λούει καὶ σιτίζει· καὶ ἢν μὲν κατὰ ταὐτὰ φαίνηται αἰεὶ ποιεῦσα, τοὺς δὲ πᾶν ἕξειν ὅσον τι καὶ δίζηνται καὶ θέλουσι ἐξευρεῖν, ἢν δὲ πλανᾶται καὶ ἐκείνη ἐναλλὰξ ποιεῦσα, δῆλά σφι ἔσεσθαι ὡς οὐδὲ ἐκείνη πλέον οὐδὲν οἶδε, ἐπ᾽ ἄλλην τε τραπέσθαι σφέας ὁδόν. [7] ἐνθαῦτα δὴ τοὺς Σπαρτιήτας κατὰ τὰς τοῦ Μεσσηνίου ὑποθήκας φυλάξαντας τὴν μητέρα τῶν Ἀριστοδήμου παίδων λαβεῖν κατὰ ταὐτὰ τιμῶσαν τὸν πρότερον καὶ σίτοισι καὶ λουτροῖσι, οὐκ εἰδυῖαν τῶν εἵνεκεν ἐφυλάσσετο. λαβόντας δὲ τὸ παιδίον τὸ τιμώμενον πρὸς τῆς γειναμένης ὡς ἐὸν πρότερον τρέφειν ἐν τῷ δημοσίῳ· καί οἱ οὔνομα τεθῆναι Εὐρυσθένεα, τῷ δὲ Προκλέα. [8] τούτους ἀνδρωθέντας αὐτούς τε ἀδελφεοὺς ἐόντας λέγουσι διαφόρους εἶναι τὸν πάντα χρόνον τῆς ζόης ἀλλήλοισι, καὶ τοὺς ἀπὸ τούτων γενομένους ὡσαύτως διατελέειν. 

53. This is the report given by the Lacedemonians alone of all the Hellenes; but this which follows I write in accordance with that which is reported by the Hellenes generally,--I mean that the names of these kings of the Dorians are rightly enumerated by the Hellenes up to Perseus the son of Danae (leaving the god out of account), and proved to be of Hellenic race; for even from that time they were reckoned as Hellenes. I said "up to Perseus" and did not take the descent from a yet higher point, because there is no name mentioned of a mortal father for Perseus, as Amphitryon is for Heracles. Therefore with reason, as is evident, I have said "rightly up to Perseus"; but if one enumerates their ancestors in succession going back from Danae the daughter of Acrisios, the rulers of the Dorians will prove to be Egyptians by direct descent. 53. [1] ταῦτα μὲν Λακεδαιμόνιοι λέγουσι μοῦνοι Ἑλλήνων· τάδε δὲ κατὰ τὰ λεγόμενα ὑπ᾽ Ἑλλήνων ἐγὼ γράφω, τούτους τοὺς Δωριέων βασιλέας μέχρι μὲν δὴ Περσέος τοῦ Δανάης, τοῦ θεοῦ ἀπεόντος, καταλεγομένους ὀρθῶς ὑπ᾽ Ἑλλήνων καὶ ἀποδεικνυμένους ὡς εἰσὶ Ἕλληνες· ἤδη γὰρ τηνικαῦτα ἐς Ἕλληνας οὗτοι ἐτέλεον. [2] ἔλεξα δὲ μέχρι Περσέος τοῦδε εἵνεκα, ἀλλ᾽ οὐκ ἀνέκαθεν ἔτι ἔλαβον, ὅτι οὐκ ἔπεστι ἐπωνυμίη Περσέι οὐδεμία πατρὸς θνητοῦ, ὥσπερ Ἡρακλέι Ἀμφιτρύων. ἤδη ὦν ὀρθῷ χρεωμένῳ μέχρι Περσέος ὀρθῶς εἴρηταί μοι· ἀπὸ δὲ Δανάης τῆς Ἀκρισίου καταλέγοντι τοὺς ἄνω αἰεὶ πατέρας αὐτῶν φαινοίατο ἂν ἐόντες οἱ τῶν Δωριέων ἡγεμόνες Αἰγύπτιοι ἰθαγενέες. 

54. Thus I have traced the descent according to the account given by the Hellenes; but as the story is reported which the Persians tell, Perseus himself was an Assyrian and became a Hellene, whereas the ancestors of Perseus were not Hellenes; and as for the ancestors of Acrisios, who (according to this account) belonged not to Perseus in any way by kinship, they say that these were, as the Hellenes report, Egyptians. 54. [1] ταῦτα μέν νυν κατὰ τὰ Ἕλληνες λέγουσι γεγενεηλόγηται· ὡς δὲ ὁ παρὰ Περσέων λόγος λέγεται, αὐτὸς ὁ Περσεὺς ἐὼν Ἀσσύριος ἐγένετο Ἕλλην, ἀλλ᾽ οὐκ οἱ Περσέος πρόγονοι· τοὺς δὲ Ἀκρισίου γε πατέρας ὁμολογέοντας κατ᾽ οἰκηιότητα Περσέι οὐδέν, τούτους δὲ εἶναι, κατά περ Ἕλληνες λέγουσι, Αἰγυπτίους. 

55. Let it suffice to have said so much about these matters; and as to the question how and by what exploits being Egyptians they received the sceptres of royalty over the Dorians, we will omit these things, since others have told about them; but the things with which other narrators have not dealt, of these I will make mention.

55. [1] καὶ ταῦτα μέν νυν περὶ τούτων εἰρήσθω. ὅ τι δὲ ἐόντες Αἰγύπτιοι καὶ ὅ τι ἀποδεξάμενοι ἔλαβον τὰς Δωριέων βασιληίας, ἄλλοισι γὰρ περὶ αὐτῶν εἴρηται, ἐάσομεν αὐτά· τὰ δὲ ἄλλοι οὐ κατελάβοντο, τούτων μνήμην ποιήσομαι. 

56. These are the royal rights which have been given by the Spartans to their kings, namely, two priesthoods, of Zeus Lakedaimon and Zeus Uranios; and the right of making war against whatsoever land they please, and that no man of the Spartans shall hinder this right, or if he do, he shall be subject to the curse; and that when they go on expeditions the kings shall go out first and return last; that a hundred picked men shall be their guard upon expeditions; and that they shall use in their goings forth to war as many cattle as they desire, and take both the hides and the backs of all that are sacrificed. 56. [1] γέρεά τε δὴ τάδε τοῖσι βασιλεῦσι Σπαρτιῆται δεδώκασι, ἱρωσύνας δύο, Διός τε Λακεδαίμονος καὶ Διὸς οὐρανίου, καὶ πόλεμον ἐκφέρειν ἐπ᾽ ἣν ἂν βούλωνται χώρην, τούτου δὲ μηδένα εἶναι Σπαρτιητέων διακωλυτήν, εἰ δὲ μὴ αὐτὸν ἐν τῷ ἄγεϊ ἐνέχεσθαι. στρατευομένων δὲ πρώτους ἰέναι τοὺς βασιλέας, ὑστάτους δὲ ἀπιέναι· ἑκατὸν δὲ ἄνδρας λογάδας ἐπὶ στρατιῆς φυλάσσειν αὐτούς· προβάτοισι δὲ χρᾶσθαι ἐν τῇσι ἐξοδίῃσι ὁκόσοισι ἂν ὦν ἐθέλωσι, τῶν δὲ θυομένων πάντων τὰ δέρματά τε καὶ τὰ νῶτα λαμβάνειν σφεας. 

57. These are their privileges in war; and in peace moreover things have been assigned to them as follows:--if any sacrifice is performed at the public charge, it is the privilege of the kings to sit down at the feast before all others, and that the attendants shall begin with them first, and serve to each of them a portion of everything double of that which is given to the other guests, and that they shall have the first pouring of libations and the hides of the animals slain in sacrifice; that on every new moon and seventh day of the month there shall be delivered at the public charge to each one of these a full-grown victim in the temple of Apollo, and a measure of barley-groats and a Laconian "quarter" of wine; and that at all the games they shall have seats of honour specially set apart for them: moreover it is their privilege to appoint as protectors of strangers whomsoever they will of the citizens, and to choose each two "Pythians:" now the Pythians are men sent to consult the god at Delphi, and they eat with the kings at the public charge. And if the kings do not come to the dinner, it is the rule that there shall be sent out for them to their houses two quarts of barley-groats for each one and half a pint of wine; but if they are present, double shares of everything shall be given them, and moreover they shall be honoured in this same manner when they have been invited to dinner by private persons. The kings also, it is ordained, shall have charge of the oracles which are given, but the Pythians also shall have knowledge of them. It is the rule moreover that the kings alone give decision on the following cases only, that is to say, about the maiden who inherits her father's property, namely who ought to have her, if her father have not betrothed her to any one, and about public ways; also if any man desires to adopt a son, he must do it in presence of the kings: and it is ordained that they shall sit in council with the Senators, who are in number eight-and-twenty, and if they do not come, those of the Senators who are most closely related to them shall have the privileges of the kings and give two votes besides their own, making three in all. 57. [1] ταῦτα μὲν τὰ ἐμπολέμια, τὰ δὲ ἄλλα τὰ εἰρηναῖα κατὰ τάδε σφι δέδοται. ἢν θυσίη τις δημοτελὴς ποιέηται, πρώτους ἐπὶ τὸ δεῖπνον ἵζειν τοὺς βασιλέας, καὶ ἀπὸ τούτων πρῶτον ἄρχεσθαι διπλήσια νέμοντας ἑκατέρῳ τὰ πάντα ἢ τοῖσι ἄλλοισι δαιτυμόνεσι, καὶ σπονδαρχίας εἶναι τούτων καὶ τῶν τυθέντων τὰ δέρματα. [2] νεομηνίας δὲ πάσας καὶ ἑβδόμας ἱσταμένου τοῦ μηνὸς δίδοσθαι ἐκ τοῦ δημοσίου ἱρήιον τέλεον ἑκατέρῳ ἐς Ἀπόλλωνος καὶ μέδιμνον ἀλφίτων καὶ οἴνου τετάρτην Λακωνικήν, καὶ ἐν τοῖσι ἀγῶσι πᾶσι προεδρίας ἐξαιρέτους. καὶ προξείνους ἀποδεικνύναι τούτοισι προσκεῖσθαι τοὺς ἂν ἐθέλωσι τῶν ἀστῶν, καὶ Πυθίους αἱρέεσθαι δύο ἑκάτερον. οἱ δὲ Πύθιοι εἰσὶ θεοπρόποι ἐς Δελφούς, σιτεόμενοι μετὰ τῶν βασιλέων τὰ δημόσια. [3] μὴ ἐλθοῦσι δὲ τοῖσι βασιλεῦσι ἐπὶ τὸ δεῖπνον ἀποπέμπεσθαί σφι ἐς τὰ οἰκία ἀλφίτων τε δύο χοίνικας ἑκατέρῳ καὶ οἴνου κοτύλην, παρεοῦσι δὲ διπλήσια πάντα δίδοσθαι· τὠυτὸ δὲ τοῦτο καὶ πρὸς ἰδιωτέων κληθέντας ἐπὶ δεῖπνον τιμᾶσθαι. [4] τὰς δὲ μαντηίας τὰς γινομένας τούτους φυλάσσειν, συνειδέναι δὲ καὶ τοὺς Πυθίους. δικάζειν δὲ μούνους τοὺς βασιλέας τοσάδε μοῦνα, πατρούχου τε παρθένου πέρι, ἐς τὸν ἱκνέεται ἔχειν, ἢν μή περ ὁ πατὴρ αὐτὴν ἐγγυήσῃ, καὶ ὁδῶν δημοσιέων πέρι· [5] καὶ ἤν τις θετὸν παῖδα ποιέεσθαι ἐθέλῃ, βασιλέων ἐναντίον ποιέεσθαι. καὶ παρίζειν βουλεύουσι τοῖσι γέρουσι ἐοῦσι δυῶν δέουσι τριήκοντα· ἢν δὲ μὴ ἔλθωσι, τοὺς μάλιστά σφι τῶν γερόντων προσήκοντας ἔχειν τὰ τῶν βασιλέων γέρεα, δύο ψήφους τιθεμένους, τρίτην δὲ τὴν ἑωυτῶν. 

58. These rights have been assigned to the kings for their lifetime by the Spartan State; and after they are dead these which follow:--horsemen go round and announce that which has happened throughout the whole of the Laconian land, and in the city women go about and strike upon a copper kettle. Whenever this happens so, two free persons of each household must go into mourning, a man and a woman, and for those who fail to do this great penalties are appointed. Now the custom of the Lacedemonians about the deaths of their kings is the same as that of the Barbarians who dwell in Asia, for most of the Barbarians practise the same customs as regards the death of their kings. Whensoever a king of the Lacedemonians is dead, then from the whole territory of Lacedemon, not reckoning the Spartans, a certain fixed number of the "dwellers round" are compelled to go to the funeral ceremony: and when there have been gathered together of these and of the Helots and of the Spartans themselves many thousands in the same place, with their women intermingled, they beat their foreheads with a good will and make lamentation without stint, saying that this one who has died last of their kings was the best of all: and whenever any of their kings has been killed in war, they prepare an image to represent him, laid upon a couch with fair coverings, and carry it out to be buried. Then after they have buried him, no assembly is held among them for ten days, nor is there any meeting for choice of magistrates, but they have mourning during these days. 58. [1] ταῦτα μὲν ζῶσι τοῖσι βασιλεῦσι δέδοται ἐκ τοῦ κοινοῦ τῶν Σπαρτιητέων, ἀποθανοῦσι δὲ τάδε. ἱππέες περιαγγέλλουσι τὸ γεγονὸς κατὰ πᾶσαν τὴν Λακωνικήν, κατὰ δὲ τὴν πόλιν γυναῖκες περιιοῦσαι λέβητα κροτέουσι. ἐπεὰν ὦν τοῦτο γίνηται τοιοῦτο, ἀνάγκη ἐξ οἰκίης ἑκάστης ἐλευθέρους δύο καταμιαίνεσθαι, ἄνδρα τε καὶ γυναῖκα· μὴ ποιήσασι δὲ τοῦτο ζημίαι μεγάλαι ἐπικέαται. [2] νόμος δὲ τοῖσι Λακεδαιμονίοισι κατὰ τῶν βασιλέων τοὺς θανάτους ἐστὶ ὡυτὸς καὶ τοῖσι βαρβάροισι τοῖσι ἐν τῇ Ἀσίῃ· τῶν γὰρ ὦν βαρβάρων οἱ πλεῦνες τῷ αὐτῷ νόμῳ χρέωνται κατὰ τοὺς θανάτους τῶν βασιλέων. ἐπεὰν γὰρ ἀποθάνῃ βασιλεὺς Λακεδαιμονίων, ἐκ πάσης δεῖ Λακεδαίμονος, χωρὶς Σπαρτιητέων, ἀριθμῷ τῶν περιοίκων ἀναγκαστοὺς ἐς τὸ κῆδος ἰέναι. [3] τούτων ὦν καὶ τῶν εἱλωτέων καὶ αὐτῶν Σπαρτιητέων ἐπεὰν συλλεχθέωσι ἐς τὠυτὸ πολλαὶ χιλιάδες σύμμιγα τῇσι γυναιξί, κόπτονταί τε τὰ μέτωπα προθύμως καὶ οἰμωγῇ διαχρέωνται ἀπλέτῳ, φάμενοι τὸν ὕστατον αἰεὶ ἀπογενόμενον τῶν βασιλέων, τοῦτον δὴ γενέσθαι ἄριστον. ὃς δ᾽ ἂν ἐν πολέμῳ τῶν βασιλέων ἀποθάνῃ, τούτῳ δὲ εἴδωλον σκευάσαντες ἐν κλίνῃ εὖ ἐστρωμένῃ ἐκφέρουσι. ἐπεὰν δὲ θάψωσι, ἀγορὴ δέκα ἡμερέων οὐκ ἵσταταί σφι οὐδ᾽ ἀρχαιρεσίη συνίζει, ἀλλὰ πενθέουσι ταύτας τὰς ἡμέρας. 

59. In another respect too these resemble the Persians; that is to say, when the king is dead and another is appointed king, this king who is newly coming in sets free any man of the Spartans who was a debtor to the king or to the State; while among the Persians the king who comes to the throne remits to all the cities the arrears of tribute which are due. 59. [1] συμφέρονται δὲ ἄλλο οὗτοι τόδε τοῖσι Πέρσῃσι· ἐπεὰν ἀποθανόντος τοῦ βασιλέος ἄλλος ἐνίστηται βασιλεύς, οὗτος ὁ ἐσιὼν ἐλευθεροῖ ὅστις τι Σπαρτιητέων τῷ βασιλέι ἢ τῷ δημοσίῳ ὤφειλε· ἐν δ᾽ αὖ Πέρσῃσι ὁ κατιστάμενος βασιλεὺς τὸν προοφειλόμενον φόρον μετιεῖ τῇσι πόλισι πάσῃσι. 

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