especially because he had overthrown and disgraced Taurus, voluntarily gave up the young captives to Theseus, and remitted the tribute to the Athenians. Clidemus gives an account peculiar to himself, very ambitiously, and beginning a great way back: That it was a decree consented to by all Greece, that no vessel from any place, containing above five persons, should be permitted to sail, Jason only excepted, who was made captain of the great ship Argo, to sail about and scour the sea of pirates. But Daedalus having escaped from Crete, and flying by sea to Athens, Minos, contrary to this decree, pursued him with his ships of war, was forced by a storm upon Sicily, and there ended his life. After his decease, Deucalion, his son, desiring a quarrel with the Athenians, sent to them, demanding that they should deliver up Daedalus to him, threatening, upon their refusal, to put to death all the young Athenians whom his father had received as hostages from the city. To this angry message Theseus returned a very gentle answer, excusing himself that he could not deliver up Daedalus, who was nearly related to him, being his cousin-german, his mother being Merope, the daughter of Erechtheus. In the meanwhile he secretly prepared a navy, part of it at home near the village of the Thymoetadae, a place of no resort, and far from any common roads, the other part by his grandfather Pittheus’s means at Troezen, that so his design might be carried on with the greatest secrecy. As soon as ever his fleet was in readiness, he set sail, having with him Daedalus and other exiles from Crete for his guides; and none of the Cretans having any knowledge of his coming, but imagining, when they saw his fleet, that they were friends and vessels of their own, he soon made himself master of the port, and, immediately making a descent, reached Gnossus before any notice of his coming, and, in a battle before the gates of the labyrinth, put Deucalion and all his guards to the sword. The government by this means falling to Ariadne, he made a league with her, and received the captives of her, and ratified a perpetual friendship between the Athenians and the Cretans, whom he engaged under an oath never again to commence any war with Athens.
There are yet many other traditions about these things, and as many concerning Ariadne, all inconsistent with each other. Some relate that she hung herself, being deserted by Theseus. Others that she was carried away by his sailors to the isle of Naxos, and married to Oenarus, priest of Bacchus; and that Theseus left her because he fell in love with another,
For Aegle’s love was burning in his breast;
a verse which Hereas, the Megarian, says, was formerly in the poet Hesiod’s works, but put out by Pisistratus, in like manner as he added in Homer’s Raising of the Dead, to gratify the Athenians, the line
Theseus, Pirithous, mighty sons of gods.
Others say Ariadne had sons also by Theseus, Oenopion and Staphylus; and among these is the poet Ion of Chios, who writes of his own native city
Which once Oenopion, son of Theseus, built.
But the more famous of the legendary stories everybody (as I may say) has in his mouth. In Paeon, however, the Amathusian, there is a story given, differing from the rest. For he writes that Theseus, being driven by a storm upon the isle of Cyprus, and having aboard with him Ariadne, big with child, and extremely discomposed with the rolling of the sea, set her on shore, and left her there alone, to return himself and help the ship, when, on a sudden, a violent wind carried him again out to sea. That the women of the island received Ariadne very kindly, and did all they could to console and alleviate her distress at being left behind. That they counterfeited kind letters, and delivered them to her, as sent from Theseus, and, when she fell in labor, were diligent in performing to her every needful service; but that she died before she could be delivered, and was honorably interred. That soon after Theseus returned, and was greatly afflicted for her loss, and at his departure left a sum of money among the people of the island, ordering them to do sacrifice to Ariadne; and caused two little images to be made and dedicated to her, one of silver and the other of brass. Moreover, that on the second day of Gorpiaeus, which is sacred to Ariadne, they have this ceremony among their sacrifices, to have a youth lie down and with his voice and gesture represent the pains of a woman in travail; and that the Amathusians call the grove in which they show her tomb, the grove of Venus Ariadne.
Differing yet from this account, some of the Naxians write that there were two Minoses and two Ariadnes, one of whom, they say, was married to Bacchus, in the isle of Naxos, and bore the children Staphylus and his brother; but that the other, of a later age, was carried off by Theseus, and, being afterwards deserted by him, retired to Naxos with her nurse Corcyna, whose grave they yet show. That this Ariadne also died there, and was worshiped by the island, but in a different manner from the former; for her day is celebrated with general joy and revelling, but all the sacrifices performed to the latter are attended with mourning and gloom.
Now Theseus, in his return from Crete, put in at Delos, and, having sacrificed to the god of the island, dedicated to the temple the image of Venus which Ariadne had given him, and danced with the young Athenians a dance that, in memory of him, they say is still preserved among the inhabitants of Delos, consisting in certain measured turnings and returnings, imitative of the windings and twistings of the labyrinth. And this dance, as Dicaearchus writes, is called among the Delians, the Crane. This he danced round the Ceratonian Altar, so called from its consisting of horns taken from the left side of the head. They say also that he instituted games in Delos where he was the first that began the custom of giving a palm to the victors.
When they were come near the coast of Attica, so great was the joy for the happy success of their voyage, that neither Theseus himself nor the pilot remembered to hang out the sail which should have been the token of their safety to Aegeus, who, in despair at the sight, threw himself headlong from a rock, and perished in the sea. But Theseus, being arrived at the port of Phalerum, paid there the sacrifices which he had vowed to the gods at his setting out to sea, and sent a herald to the city to carry the news of his safe return. At his entrance, the herald found the people for the most part full of grief for the loss of their king, others, as may well be believed, as full of joy for the tidings that he brought, and eager to welcome him and crown him with garlands for his good news, which he indeed accepted of, but hung them upon his herald’s staff; and thus returning to the seaside before Theseus had finished his libation to the gods, he stayed apart for fear of disturbing the holy rites, but, as soon as the libation was ended, went up and related the king’s death, upon the hearing of which, with great lamentations and a confused tumult of grief, they ran with all haste to the city. And from hence, they say, it comes that at this day, in the feast of Oschophoria, the herald is not crowned, but his staff, and all who are present at the libation cry out eleleu iou iou, the first of which confused sounds is commonly used by men in haste, or at a triumph, the other is proper to people in consternation or disorder of mind.
Theseus, after the funeral of his father, paid his vows to Apollo the seventh day of Pyanepsion; for on that day the youth that returned with him safe from Crete made their entry into the city. They say, also, that the custom of boiling pulse at this feast is derived from hence; because the young men that escaped put all that was left of their provision together, and, boiling it in one common pot, feasted themselves with it, and ate it all up together. Hence, also, they carry in procession an olive branch bound about with wool (such as they then made use of in their supplications), which they call Eiresione, crowned with all sorts of fruits, to signify that scarcity and barrenness was ceased, singing in their procession this song:
Eiresione bring figs, and Eiresione bring loaves; Bring us honey in pints, and oil to rub on our bodies, And a strong flagon of wine, for all to go mellow to bed on.
Although some hold opinion that this ceremony is retained in memory of the Heraclidae, who were thus entertained and brought up by the Athenians. But most are of the opinion which we have given above.
The ship wherein Theseus and the youth of Athens returned had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting in new and stronger timber in their place, insomuch that this ship became a standing example among the philosophers, for the logical question
