And at last, despairing of any good success of his affairs in Athens, he sent away his children privately to Euboea, commending them to the care of Elephenor, the son of Chalcodon; and he himself having solemnly cursed the people of Athens in the village of Gargettus, in which there yet remains the place called Araterion, or the place of cursing, sailed to Scyros, where he had lands left him by his father, and friendship, as he thought, with those of the island.
Lycomedes was then king of Scyros. Theseus, therefore, addressed himself to him and desired to have his lands put into his possession, as designing to settle and to dwell there, though others say that he came to beg his assistance against the Athenians. But Lycomedes, either jealous of the glory of so great a man, or to gratify Menestheus, having led him up to the highest cliff of the island, on pretence of showing him from thence the lands that be desired, threw him headlong down from the rock, and killed him. Others say he fell down of himself by a slip of his foot, as he was walking there, according to his custom, after supper. At that time there was no notice taken, nor were any concerned for his death, but Menestheus quietly possessed the kingdom of Athens. His sons were brought up in a private condition, and accompanied Elephenor to the Trojan war, but, after the decease of Menestheus in that expedition, returned to Athens, and recovered the government. But in succeeding ages, besides several other circumstances that moved the Athenians to honour Theseus as a demigod, in the battle which was fought at Marathon against the Medes, many of the soldiers believed they saw an apparition of Theseus in arms, rushing on at the head of them against the barbarians. And after the Median war, Phaedo being archon of Athens, the Athenians, consulting the oracle at Delphi, were commanded to gather together the bones of Theseus, and, laying them in some honourable place, keep them as sacred in the city. But it was very difficult to recover those relics, or so much as to find out the place where they lay, on account of the inhospitable and savage temper of the barbarous people that inhabited the island.
Nevertheless, afterwards, when Cimon took the island (as is related in his life), and had a great ambition to find out the place where Theseus was buried, he, by chance, spied an eagle upon a rising ground pecking with her beak and tearing up the earth with her talons, when on the sudden it came into his mind, as it were by some divine inspiration, to dig there, and search for the bones of Theseus.
There were found in that place a coffin of a man of more than ordinary size, and a brazen spear-head, and a sword lying by it, all which he took aboard his galley and brought with him to Athens. Upon which the Athenians, greatly delighted, went out to meet and receive the relics with splendid processions and sacrifices, as if it were Theseus himself returning alive to the city. He lies interred in the middle of the city, near the present gymnasium. His tomb is a sanctuary and refuge for slaves, and all those of mean condition that fly from the persecution of men in power, in memory that Theseus while he lived was an assister and protector of the distressed, and never refused the petitions of the afflicted that fled to him. The chief and most solemn sacrifice which they celebrate to him is kept on the eighth day of Pyanepsion, on which he returned with the Athenian young men from Crete. Besides which they sacrifice to him on the eighth day of every month, either because he returned from Troezen the eighth day of Hecatombaeon, as Diodorus the geographer writes, or else thinking that number to be proper to him, because he was reputed to be born of Neptune, because they sacrifice to Neptune on the eighth day of every month. The number eight being the first cube of an even number, and the double of the first square, seemed to be an emblem of the steadfast and immovable power of this god, who from thence has the names of Asphalius and Gaeiochus, that is, the establisher and stayer of the earth.
THE END
75 AD
CAESAR
100-44 B.C.
by Plutarch translated by John Dryden CAESARAFTER Sylla became master of Rome, he wished to make Caesar put away his wife Cornelia, daughter of Cinna, the late sole ruler of the commonwealth, but was unable to effect it either by promises or intimidation, and so contented himself with confiscating her dowry.
The ground of Sylla's hostility to Caesar was the relationship between him and Marius; for Marius, the elder, married Julia, the sister of Caesar's father, and had by her the younger Marius, who consequently was Caesar's first cousin. And though at the beginning, while so many were to be put to death, and there was so much to do, Caesar was overlooked by Sylla, yet he would not keep quiet, but presented himself to the people as a candidate for the priesthood, though he was yet a mere boy. Sylla, without any open opposition, took measures to have him rejected, and in consultation whether he should be put to death, when it was urged by some that it was not worth his while to contrive the death of a boy, he answered, that they knew little who did not see more than one Marius in that boy. Caesar, on being informed of this saying, concealed himself, and for a considerable time kept out of the way in the country of the Sabines, often changing his quarters, till one night, as he was removing from one house to another on account of his health, he fell into the hands of Sylla's soldiers, who were searching those parts in order to apprehend any who had absconded. Caesar, by a bribe of two talents, prevailed with Cornelius, their captain, to let him go, and was no sooner dismissed but he put to sea and made for Bithynia. After a short stay there with Nicomedes, the king, in his passage back he was taken near the island of Pharmacusa by some of the pirates, who, at that time, with large fleets of ships and innumerable smaller vessels, infested the seas everywhere.
