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Translated by Aubrey de Sélincourt with an introduction and Notes by John M. Marincola.
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is what I am told he did.  Personally, I am not entirely convinced by this story about Salmoxis and his underground chamber, but I do not entirely disbelieve it either. However, I do think that Salmoxis lived a long time before Pythagoras. There might have been a human being called Salmoxis, or he might be a local Getan deity—but I am not going to pursue the matter further, beyond saying what I have said about Getan practices. Anyway, once the Getae had been defeated by the Persians, they
which prepared the agenda for the assembly and handled various civic business. The system lasted, essentially unchanged, for about 300 years. 5.71 Eusebius’ list of Olympic victors dates Cylon’s victory to 640 BCE (CAH iii/3. 369). Thucydides (1.126) gives a fuller account than H. Cylon’s father-in-law was tyrant of Megara, and with the encouragement of the oracle at Delphi and help from his father-in-law he tried to seize the Acropolis in an Olympic year (636? 632? 628?). In Thucydides’
Lateiner, 126–35 for the importance of geographical boundaries and the notion of transgression in H. 7.26–32 The march from Critalla to Sardis. In myth Marsyas was a satyr who challenged Apollo to a musical contest with his Phrygian pipe and lost; Apollo skinned him alive. The end of the story of Pythius the Lydian, told at 7.39, may be compared to that of Oeobazus in 4.84, at the outset of Darius’ Scythian expedition. Such events, along with the ample mention of the Persian lash (e.g. 7.22,
9.15, 73 Decelus 9.73 Delium G, 6.118 Delos (island) B, J, 1.64; 2.170; 4.33–5; 6.97–9, 118; 8.132–3; 9.90, 96 Delphi G, J, 1.14, 19, 20, 25, 31, 46–55, 65, 67, 85, 90–1, 92, 167, 174; 2.134, 135, 180; 3.57; 4.15, 150, 155–7, 161, 162, 163, 179; 5.42–3, 62–3, 67, 72, 79, 82, 89, 92; 6.19, 27, 34, 35, 52, 57, 66, 70, 76, 86, 125, 135, 139; 7.111, 132, 139–41, 148, 163, 165, 169, 178, 220, 239; 8.27, 35–9, 82, 114, 121–2; 9.33, 42, 81, 93 Delta 2.13, 15–19, 41, 59, 97, 179 Demaratus 5.75;
and Pausanias, or Themistocles the Athenian. Associative thinking We have considered both the way narrative units discretely follow one another and the way the individual narrative unit is constructed. What are the principles by which one unit is linked with the next, if they are not systematically subsumed into one larger thematic and argumentative whole? Most obvious is the narrative sequence that is roughly chronological and therefore also causally linked: the events of one Persian