XXIV. TIMOCLEIA Plutarch tells of Timocleia more briefly in his Life of Alexander , chap. xii. (671 a). Cf. also Polyaenus, Strategemata , viii. 40; Hieronymus, Adversus Iovinianum , 35; Zonaras, iv. 9 (185 b). Theagenes of Thebes, who had come to entertain the same aspirations for his city as Epameinondas and Pelopidas and the noblest of the Thebans, came to grief, involved in the general fortunes of Greece at Chaeroneia, when he was already overpowering and pursuing the opposing lines. He is the one who, in answer to a man who cried out, How far is your pursuit to go ? said, As far as Macedonia! A sister survived him to bear witness that by reason of the virtues of the family and his own natural endowment he was a great and splendid man. However, she had the advantage of getting some benefit from her virtues, so that she could bear more lightly so much of the general misfortunes as came upon her. For when Alexander had overpowered the Thebans, In 335 b.c. and some of his men were going to this part of the city, and others to that, and plundering, it happened that a man took possession of Timocleia’s house who was not reasonable or civil but arrogant and foolish. He was commander of a certain Thracian troop, and bore the same name as the king, but was in no way like him; for, without showing the least respect for the ancestry or the estate of the woman, after he had guzzled his fill of wine, he summoned her after dinner to spend the night with him. And this was not the end; he asked for gold and silver, if any had been hidden away by her, at one time threatening to kill her, at another promising to keep her for all time in the position of a wife. She, seizing upon the hold he offered, said, Would God I had been dead before this night rather than to be alive, so that I might at least, when all else is being ravaged, have preserved my honour. But, since what has been done is done, if I must look upon you as my protector, lord, and husband, by God’s will, I will not deprive you of your own; for I see that I myself have become whatever your will shall decide. I did possess personal ornaments and silver fashioned into drinking-cups, and there was also some gold and money. When the city was being captured, I told 
 my maid-servants to get this all together, and I threw it i or rather deposited it, into a dry well. Nor do many know of it; for there is a cover over the well, and a shady wood growing all around it. I hope you may be fortunate in obtaining it, and for me it will serve as proofs and tokens to you of the happy and splendid state of my house. When the Macedonian heard this, he could not wait for daylight, but went straight to the place under the guidance of Timocleia, and, after ordering the garden to be shut close, so that nobody should find out what was going on, he climbed down into the well in his shirt only. An odious Fate led him on, The poetic expression probably comes from some lyric or dramatic poet. It can hardly have been made up by Plutarch from Hesiod’s Shield of Heracles , 258. destined to work vengeance upon him at the hands of Timocleia standing over him at the top of the well. When she could tell by his voice that he had reached the bottom, she herself brought many of the stones, while her maid-servants rolled in many big ones on top until they had beaten him down and completely buried him. When the Macedonians came to know of this and recovered the corpse, inasmuch as proclamation had been made before this to kill none of the Thebans, they arrested Timocleia and brought her to the king, and told of her daring deed. But he, seeing in the composure of her countenance and her unhurried step an indication of high rank and noble blood, first questioned her as to who she was among the women. She quite undauntedly and courageously said, I had the good fortune to have a brother Theagenes, who was a general at Chaeroneia and fell there, fighting against you Macedonians for the freedom of Greece, that we might not have any such experience as we have had. But since we have had an experience undeserved 
 by our family, we have no wish to escape death; for it were better, perhaps, not to live to experience another such night, unless you put a stop to this thing. At this the most sympathetic of those present began to weep, but it did not occur to Alexander to pity the woman, for he felt that she was too great for that, but he marvelled at her bravery and her words, which touched him greatly, and he issued orders to his officers that they should take good and be on the watch that no such insult should again be offered to a noted house. Timocleia he allowed to go free, both herself and all others who were found to be related to her. XXV. ERYXO Cf. Herodotus, iv. 160; Polyaenus, Strategemata , viii. 41; Müller, Frag. Histor. Graec. iii. p. 387, Nicolaus Damasc. Frag. 52. Arcesilaus, the son of Battus who was nicknamed The Happy, was not at all like his father in his ways. In fact, while his father was still living, he surrounded his house with a rampart, and was fined two hundred pounds by his father; and when his father had come to his end, for one thing Arcesilaus, being harsh by nature (and this gave him his nickname), He was nicknamed The Harsh. and for another consorting with a vicious friend Laarchus, instead of being a king became a despot. Laarchus, secretly scheming to become despot, banished or murdered the noblest among the men of Cyrene, and diverted all the blame for this from himself to Arcesilaus; and finally he brought Arcesilaus into a wasting and grievous illness by a drink containing sea-hare, A kind of fish ( Lepus marinus ); Plutarch ( Moralia , 983 f) says that it is fatal to human beings. and thus 
 accomplished his death; then he took over the sovereign rule himself on the pretext that he was keeping it for Arcesilaus’s son Battus. The boy, by reason of his lameness and his youth as well, was looked down upon, but to his mother many gave heed, for she was discreet and humane, and had many influential relatives. Wherefore Laarchus lavished attentions upon her, trying to win her as his wife, saying that it was only right and proper to make Battus his own son by marrying her, and to proclaim him colleague in the sovereignty. Eryxo (for that was the woman’s name), after taking counsel with her brothers, bade Laarchus to have an interview with them, as if she herself looked with favour on the marriage. But when Laarchus interviewed them, and they purposely misled him and put him off, Eryxo sent a maid-servant to him to tell him from her that at present her brothers declared themselves opposed, but if the union should be consummated, they would cease their dissent and give over; he must, therefore, come to her by night if he were willing; for if the beginning were once made, all the rest would be well. This was joyful news to Laarchus, and, all excitement in view of the woman’s compliant mood, he agreed to come whenever she should give the word. Eryxo carried out all this in consultation with Polyarchus the eldest of her brothers. When a time had been determined upon for the coming together, Polyarchus was secretly introduced into his sister’s room, having with him two young men with sword in hand who were intent on avenging 
 the murder of their father, whom Laarchus, a short time before, had put to death. When Eryxo sent for Laarchus, he came in unattended, and, the young men falling upon him, he was run through by their swords and killed. His body they threw over the wall and, bringing forward Battus, they proclaimed him king in succession to his father’s rights, and Polyarchus restored to the people of Cyrene their original form of government. It happened that there were in the city numerous soldiers of Amasis, king of the Egyptians. These Laarchus had employed as trusty retainers, and they were not the least of his instruments through which he terrorized the citizens. These soldiers sent men to Amasis to accuse Polyarchus and Eryxo, He was much incensed and had thoughts of making war on the people of Cyrene, but just then it happened that his mother died, and it was during the days in which he was holding her funeral that messengers returned from Amasis with the tidings. So Polyarchus thought it best to go there to make his defence. When Eryxo would not be left behind, but expressed her wish to go with him and share the danger, their mother Critola, although well on in years, would not be left behind either. Her standing was of the highest, since she was the sister of Battus the Happy. When they came to Egypt, the people expressed wondrous approval of their exploit, and Amasis expressed extraordinary approval of the self-control and courage of the woman; and after honouring both Polyarchus and the women with presents and royal attentions he sent them back to Cyrene. 
 XXVI. XENOCRITE No less admiration might be expressed for Xenocrite of Cumae for her behaviour towards Aristodemus the despot, Cf. Dionysius of Halicarnassus, Roman Antiquities , v. 4-12; Diodorus, vii. 10. who, some think, had the nickname of Mild given to him, but they do not know the truth. The fact is that by the barbarians he was called Mild, which, in their tongue, means childlike, because, when he was a mere youth with others of his age who were still wearing their hair long (whom they called harassers, Strollers who went about singing begging songs. Cf. Athenaeus, 359 d-360 b. Harassers as a corruption of Hair-raisers is no more weird than Plutarch’s Greek etymology! from their long hair presumably), in the wars against the barbarians he was conspicuous and brilliant, not merely by daring and the work of his hands, but showing himself to be above others in quickness of mind and forethought. Wherefore he advanced to the highest offices, being admired by his fellow-citizens, and he was sent to bring aid to the Romans when they were besieged by the Etruscans who would restore Tarquinius Superbus to his kingdom. In this campaign, which lasted a long time, he gave in altogether to the citizens who were in the military service, and, by playing the part of a demagogue rather than that of a general, he persuaded them to join him in attacking the Senate and in driving into exile the noblest and most influential. Following upon this, he made himself despot, and in the ways in which he misconducted himself towards women and free-born youth he surpassed his former record for viciousness. In fact it is recorded in history that he imposed on the boys the custom of wearing long hair and golden 
 ornaments, and the girls he compelled to bob their hair and to wear boys’ clothes and the short undergarment. However, he was singularly enamoured of Xenocrite, whom he kept, the daughter of an exiled father, without restoring her father to his country or winning his consent, but believing that somehow the girl was contented to be with him, inasmuch as she was envied and deemed happy by the citizens. But all this did not make any great impression on her. She was distressed at being partner to a union in which there had been no giving in marriage nor plighting of troth, and she longed for her country’s freedom no less than did those who were the object of the despot’s hatred. It happened at that juncture that Aristodemus was extending a moat all the way round the country, a work neither necessary nor useful, but the real reason was that he wished to wear out the citizens and waste their strength with toils and labours; for it was prescribed for each one to carry out a certain number of measures of earth. One woman, when she saw Aristodemus approaching, stepped well out of his way and covered her face with her garment. When he had gone, the young men made fun of her and asked her, in joke, why her modesty led her to avoid Aristodemus only, when she had no such feeling towards the rest of the men. She with a very serious purpose replied, Because among all the people of Cumae Aristodemus is the only man! These few words thus spoken laid hold upon them all, and also incited the noble-minded, for very shame, to struggle for their liberty. It is said that when Xenocrite heard of it she said that she herself would 
 rather carry earth for her father, if he were only in his own land, than be associated with Aristodemus in all his luxury and power. These things gave added strength to those who were banding together against Aristodemus, at the head of whom was Thymoteles. And when Xenocrite provided them with a safe way to get in and assurance that Aristodemus was unarmed and unattended, they forced their way in without much difficulty, and dispatched him. Thus the city of Cumae was made free by the bravery of two women, the one who put into their minds the thought and impulse for the deed, and the other who co-operated with them to bring about its conclusion. Honours and great gifts were tendered to Xenocrite, but she would have none of them; one request only she made, to bury the body of Aristodemus, and this they granted her, and chose her to be priestess of Demeter, feeling that the honour would be no less pleasing to the goddess than appropriate for Xenocrite. XXVII. THE WIFE OF PYTHES Cf. Polyaenus, Strategemata , viii. 42; Herodotus, vii. 27-29 and 38-39, where the name is given as Pythius. It is said the wife of Pythes, contemporary with Xerxes, was wise and good. Pythes himself, as it appears, came by chance upon some gold mines, On the source of the gold of Pythes see T. Leslie Shear in the Classical Weekly , xvii. p. 186. and, delighting in the wealth from them not with moderation, but insatiably and beyond measure, he himself spent all his time over them, and put the citizens down there also, and compelled all alike to dig or carry or wash out the gold, performing no 
 other work and carrying on no other activity. Many perished and all were completely exhausted, when the women, coming to the door of the wife of Pythes, made supplication. She bade them depart and not lose heart; then she summoned the goldsmiths whom she trusted most, secluded them, and ordered them to make golden loaves of bread, cakes of all sorts, fruit, and whatever else in the way of dainties and food she knew Pythes liked best. When these had all been made, Pythes arrived home from abroad; for he had been travelling. And when he called for dinner, his wife caused a golden table to be set before him which contained nothing edible, but everything of gold. At first Pythes was delighted with the mimic food, but when he had gazed his fill, he called for something to eat; and she served to him a golden replica of whatever he chanced to express a desire for. By this time he was in a high dudgeon and shouted out that he was hungry, whereupon she said, But it is you who have created for us a plentiful supply of these things, and of nothing else; for all skill in the trades has disappeared from among us; no one tills the soil, but we have forsaken the sowing and planting of crops in the soil and the sustaining food that comes from it, and we dig and delve for useless things, wasting our own strength and that of our people. These things moved Pythes, and he did away with much of his activities at the mines, but not all, ordering a fifth of the citizens to work the mines in turn, and the remainder he transferred to agriculture and the trades. When Xerxes Herodotus tells the story of Pythes’ (Pythius’s) relations with Xerxes at length in vii. 27-39. was on his way to invade Greece, Pythes, who had been most splendid in his entertainments 
 and gifts, asked as a favour from the king that, as he had several sons, the king should exempt one from military duty, and leave him at home to be a comfort to Pythes in his old age. Xerxes, in his rage, Cf. Seneca, De ira , iii. 16; Pliny, Natural History , xxxiii. 10 (47). ordered that this one son for whom the father made his request should be killed and cut in two, and that the army should march between the two halves; the others he took with him, and all perished in the battles. Because of this Pythes lost all spirit, and went through an experience similar to that of many bad and foolish men; for he was afraid of death and burdened with life. He wished not to live, and yet could not let go of life. As there was a great mound in the city, and also a river flowing through it, which they called the Pythopolites, he made ready a mausoleum in the mound, and then turned the course of the stream so that the river was carried through the mound with its waters touching the tomb. Upon the completion of all this he went down into the mausoleum, committing the government and care of the whole city to his wife, and ordered her not to come near him, but to send his dinner for him every day, by placing it in a boat, until the time when the boat should pass by the tomb with the dinner untouched; then she should cease sending, taking it for granted that he was dead. He passed the remainder of his life in this way, and his wife administered the government excellently, and gave the citizens relief from their miseries.