ἐτυράννευε δὲ τούτου τοῦ νομοῦ. This νομός, a European, a Thrakian province, is not reckoned in the list of satrapies 3. 89-94 (which is ex hypothesi valid for the year 520 B.C.), but it must have been constituted by Dareios about 512 B.C. (cp. 4. 143 and 7. 105 supra), though it may have been temporarily lost during the Ionic Revolt (498-493 B.C.) and only recovered shortly before Marathon (cp. 6. 40, 41, 104). The verb looks as though it might carry a ‘dyslogistic’ intention here (“richtiger ἐπετρόπευε,” Stein, as in 7. 78). The satrap was specifically Ξέρξεω ὕπαρχος, having been actually appointed by him; he is described in 7. 35 as Σηστοῦ ὕπαρχος. Sestos being no doubt the residence of the governor. This variation is one of several observations in this case, which prove once more with how much insouciance Hdt. works from various sources in different contexts.
Ἀρταύκτης might never have been mentioned before! In 7. 33 supra his fate has already been related—and this passage consequently discounted. In 7. 78 he has figured as one of the ἄρχοντες in the army-list, and his patronymic is there supplied (ὁ Χεράσμιος). The first passage is probably a late insertion. The army-list is, of course, sui generis. The present passage may well be of the original draft of the Book, i.e. of older composition than 7. 33.
δεινὸς δὲ καὶ ἀτάσθαλος: not what might have been expected of a Persian? ἀτάσθαλος 7. 35, 8. 109 supra. He was also something of a humourist, to judge by the sequel. ὃς καί oddly enough reappears 7. 33.
βασιλέα ἐλαύνοντα ἐπ᾽ Ἀθήνας: not much reliance is to be placed on this chronological index, nor indeed upon the anecdote which it introduces; but the phrase clearly betrays the Attic or Atticizing source of the story, making Athens the goal of the king's march.
ἐξηπάτησε ... ὑπελόμενος: an inverted predication; in reality, after and by deceiving the king he filched away the objects of value. It is not necessarily implied that otherwise Xerxes would have taken them himself: rather, (that) the king was the natural patron and protector of the shrine. There is a comical contradiction between Blakesley and Rawlinson at this point:
| B. ii. 492. ““The contrast between the reckless proceedings of Artayctes and the tenderness of Xerxes for religious institutions of exactly the same character as the Protesilaos — worship (see 7. 43) is not to be overlooked.”” | R. iv.3 462. ““It harmonised with the general designs of Xerxes, who had no real tenderness for the Greek religion, but sought to depress and disgrace it in every possible way (vide supra 8. 33. 35. 53 etc.).”” |
In fact both observations are somewhat beside the mark, and ascribe too conscious and politic an attitude to Xerxes in the question of Religion and Greek Religion. A good deal of the apparent evidence on the subject is afterthought and reflexion, which glorified the war by lending it a religious or quasi-religious halo; cp. note to 8. 109. 15.
Πρωτεσίλεω τοῦ Ἰφίκλου. Protesilaos led to Troy the men of Phylake, Pyrasos, Iton, Antron, Ptelion, leaving a wife and half-built house behind him in Phylake. First of all Achaians he leaped ashore, and was felled in the very act by a Dardan, Iliad (2. 695-702). At home in Phylake he was worshipped (as a hero): Πρωτεσίλα, τὸ τεὸν δ᾽ ἀνδρῶν Ἀχαιῶν ἐν Φυλάκᾳ τέμενος συμβάλλομαι, Pindar, Isth. 1. 58. And in the Thrakian Chersonese his tomb (τάφος) was to be seen, close to Elaiûs; cp. Thuc. 8. 102. 3 “τὸ ἱερὸν τοῦ Πρωτεσιλάου”, Strabo 595 τὸ Πρωτεσιλάειον. Pausanias (1. 34. 2) appears to class him with Trophonios (cp. 8. 138 supra) and Amphiaraos (ibid.), as all three heroes who have been apotheosized (that is of the very essenee of Polytheism, cp. A. Lyall, Asiatic Studies, pp. 20 ff.). Stein (note ad l.) asserts that he was (ohne Zweifel） a pre-Hellenic deity, in the Chersonese, identified, for some reason or other, with the Greek hero. Our own Wordsworth has made his ghost the subject of a pseudo-antique conversation in one of his best-known poems (Laodamia), the motifs of which he may have taken from Hyginus' Fabulae 103, 104. Those fables, especially the second, point to an orgiastic, or mysterious cult, proper to women, and perhaps at home in Thrace, which might in part at least explain the worst charges against Artayktes; cp. infra. Iphiklos is the father of Protesilaos and Podarkes (Iliad l.c.) and himself the son of Phylakos (ibid. 13, 698), the founder of Phylake. According to the myth in Od. 11. 281-297 he was the owner of beeves, that Neleus was bent on getting stolen, and the would-be cattle-lifter was caught and kept a year in bonds by the might of Iphiklos. These things may be in part an allegory; cp. note to c. 93. 3 supra.
Ἐλαιοῦντος: cp. 7. 22 supra. The shrine was evidently a wealthy one (τὰ χρήματα, objeets of value, cp. 8. 35. 8).
ἐστὶ ... ἦν: a designed contrast, the ‘tomb’ and ‘temenos’ existing in Hdt.'s own day (as in Thucydides', 8. 102, 3), the objects of value having been carried off by Artayktes. Below, a ἱρόν and an ἄδυτον are further implied.
διεβάλετο = ἐξηπάτησε just above; the active is used generally in this sense; cp. 8. 110 supra, 5. 50, 97.
δίκης κυρήσας does not imply actual judicial proceedings.
τις, as in 8. 109.
ἀνδρός is of course emphatic; Artayktes, δεινὸς καὶ ἀτάσθαλος, had implicitly denied the divinity and the heroism of Protesilaos. Xerxes would not have granted him his request had he known that the tomb of a hero, the temple of a god, was in question. ὑποτοπηθέντα is from the deponent ὑποτοπέομαι, cp. 6. 70.
ἐπὶ γῆν δὲ τὴν βασιλέος στρατεύεσθαι. Hdt. considers it in no way necessary to explain further or account for Protesilaos: his name and story were familiar to all Hellenes. The Persian assumption of an immemorial sovranty over Asia is well illustrated supra 7. 11 Πέλοψ ὁ Φρύξ, ἐὼν πατέρων τῶν ἐμῶν δοῦλος κτλ. Cp. 1. 4 τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα οἰκηιεῦνται οἱ Πέρσαι.
ἔλεγε νοέων, ‘in saying this he meant as follows.’
αἰεί, ‘for the time being,’ ‘from time to time,’ cp. 2. 98, 168 τοῖσι αἰεὶ δορυφοροῦσι, c. 102 supra τοῖσι αἰεὶ ἐσπίπτουσι.
ἔσπειρε καὶ ἐνέμετο, αὐτός τε κτλ., he cultivated and grazed it. Blakesley interprets to mean merely that Artayktes converted the demesne and temple into a paradise and seraglio. The cult of Protesilaos was perhaps especially an orgiastic one for women. Cp. p. 823 a supra.
τότε δέ: cp. c. 114 supra.
ἀφύκτως δέ κως: like fate, like Nemesis. Baehr doubts άφύκτως without sufficient reason: the adj. is found in Simonides, Pindar, Aischyl., Soph., Plato, etc. Cp. App. Crit.
