the women to be gone, and some beardless youths, dressed in their clothes, their shoes, and caps, and privately armed with daggers, to dance and play near the shore till the enemies had landed and the vessel was in their power. Things being thus ordered, the Megarians were allured with the appearance, and, coming to the shore, jumped out, eager who should first seize a prize, so that not one of them escaped; and the Athenians set sail for the island and took it.
Others say that it was not taken this way, but that he first received this oracle from Delphi:
Those heroes that in fair Asopia rest,
All buried with their faces to the west,
Go and appease with offerings of the best;
and that Solon, sailing by night to the island, sacrificed to the heroes Periphemus and Cychreus, and then, taking five hundred Athenian volunteers (a law having passed that those that took the island should be highest in the government), with a number of fisher-boats and one thirty-oared ship, anchored in a bay of Salamis that looks towards Nisaea; and the Megarians that were then in the island, hearing only an uncertain report, hurried to their arms, and sent a ship to reconnoiter the enemies. This ship Solon took, and, securing the Megarians, manned it with Athenians, and gave them orders to sail to the island with as much privacy as possible; meantime he, with the other soldiers, marched against the Megarians by land, and whilst they were fighting, those from the ship took the city. And this narrative is confirmed by the following solemnity, that was afterwards observed: an Athenian ship used to sail silently at first to the island, then, with noise and a great shout, one leapt out armed, and with a loud cry ran to the promontory Sciradium to meet those that approached upon the land. And just by there stands a temple which Solon dedicated to Mars. For he beat the Megarians, and as many as were not killed in the battle he sent away upon conditions.
The Megarians, however, still contending, and both sides having received considerable losses, they chose the Spartans for arbitrators. Now, many affirm that Homer’s authority did Solon a considerable kindness, and that, introducing a line into the Catalog of Ships, when the matter was to be determined, he read the passage as follows:
Twelve ships from Salamis stout Ajax brought,
And ranked his men where the Athenians fought.
The Athenians, however, call this but an idle story, and report, that Solon made it appear to the judges, that Philaeus and Eurysaces, the sons of Ajax, being made citizens of Athens, gave them the island, and that one of them dwelt at Brauron in Attica, the other at Melite; and they have a township of Philaidae, to which Pisistratus belonged, deriving its name from this Philaeus. Solon took a farther argument against the Megarians from the dead bodies, which, he said, were not buried after their fashion but according to the Athenian; for the Megarians turn the corpse to the east, the Athenians to the west. But Hereas the Megarian denies this, and affirms that they likewise turn the body to the west, and also that the Athenians have a separate tomb for every body, but the Megarians put two or three into one. However, some of Apollo’s oracles, where he calls Salamis Ionian, made much for Solon. This matter was determined by five Spartans, Critolaidas, Amompharetus, Hypsechidas, Anaxilas, and Cleomenes.
For this, Solon grew famed and powerful; but his advice in favor of defending the oracle at Delphi, to give aid, and not to suffer the Cirrhaeans to profane it, but to maintain the honor of the god, got him most repute among the Greeks: for upon his persuasion the Amphictyons undertook the war, as, amongst others, Aristotle affirms, in his enumeration of the victors at the Pythian games, where he makes Solon the author of this counsel. Solon, however, was not general in that expedition, as Hermippus states, out of Evanthes the Samian; for Aeschines the orator says no such thing, and, in the Delphian register, Alcmaeon, not Solon, is named as commander of the Athenians.
Now the Cylonian pollution had a long while disturbed the commonwealth, ever since the time when Megacles the archon persuaded the conspirators with Cylon that took sanctuary in Minerva’s temple to come down and stand to a fair trial. And they, tying a thread to the image, and holding one end of it, went down to the tribunal; but when they came to the temple of the Furies, the thread broke of its own accord, upon which, as if the goddess had refused them protection, they were seized by Megacles and the other magistrates; as many as were without the temples were stoned, those that fled for sanctuary were butchered at the altar, and only those escaped who made supplication to the wives of the magistrates. But they from that time were considered under pollution, and regarded with hatred. The remainder of the faction of Cylon grew strong again, and had continual quarrels with the family of Megacles; and now the quarrel being at its height, and the people divided, Solon, being in reputation, interposed with the chiefest of the Athenians, and by entreaty and admonition persuaded the polluted to submit to a trial and the decision of three hundred noble citizens. And Myron of Phlya being their accuser, they were found guilty, and as many as were then alive were banished, and the bodies of the dead were dug up, and scattered beyond the confines of the country. In the midst of these distractions, the Megarians falling upon them, they lost Nisaea and Salamis again; besides, the city was disturbed with superstitious fears and strange appearances, and the priests declared that the sacrifices intimated some villanies and pollutions that were to be expiated. Upon this, they sent for Epimenides the Phaestian from Crete, who is counted the seventh wise man by those that will not admit Periander into the number. He seems to have been thought a favorite of heaven, possessed of knowledge in all the supernatural and ritual parts of religion; and, therefore, the men of his age called him a new Cures, and son of a nymph named Balte. When he came to Athens, and grew acquainted with Solon, he served him in many instances, and prepared the way for his legislation. He made them moderate in their forms of worship, and abated their mourning by ordering some sacrifices presently after the funeral, and taking off those severe and barbarous ceremonies which the women usually practiced; but the greatest benefit was his purifying and sanctifying the city, by certain propitiatory and expiatory lustrations, and foundation of sacred buildings; by that means making them more submissive to justice, and more inclined to harmony. It is reported that, looking upon Munychia, and considering a long while, he said to those that stood by, “How blind is man in future things! for did the Athenians foresee what mischief this would do their city, they would even eat it with their own teeth to be rid of it.” A similar anticipation is ascribed to Thales; they say he commanded his friends to bury him in an obscure and contemned quarter of the territory of Miletus, saying that it should some day be the marketplace of the Milesians. Epimenides, being much honored, and receiving from the city rich offers of large gifts and privileges, requested but one branch of the sacred olive, and, on that being granted, returned.
The Athenians, now the Cylonian sedition was over and the polluted gone into banishment, fell into their old quarrels about the government, there being as many different parties as there were diversities in the country. The Hill quarter favored democracy, the Plain, oligarchy, and those that lived by the Sea-side stood for a mixed sort of government, and so hindered either of the other parties from prevailing. And the disparity of fortune between the rich and the poor, at that time, also reached its height; so that the city seemed to be in a truly dangerous condition, and no other means for freeing it from disturbances and settling it, to be possible but a despotic power. All the people were indebted to the rich; and either they tilled their land for their creditors, paying them a sixth part of the increase, and were, therefore, called Hectemorii and Thetes, or else they engaged their body for the debt, and might be seized, and either sent into slavery at home, or sold to strangers; some (for no law forbade it) were forced to sell their children, or fly their country to avoid the cruelty of their creditors; but the most part and the bravest of them began to combine together and encourage one another to stand to it, to choose a leader, to liberate the condemned debtors, divide the land, and change the government.
Then the wisest of the Athenians, perceiving Solon was of all men the only one not implicated in the troubles, that he had not joined in the exactions of the rich, and was not involved in the necessities of the poor, pressed him to succor the commonwealth and compose the differences. Though Phanias the Lesbian affirms, that Solon,
