by Plutarch
The advocates who defended the inhabitants appealed to the testimony of Lucullus, who, in answer to a letter the prætor wrote to him, returned a true account of the matter-of-fact. By this means the town obtained its acquittal, and escaped a most serious danger. The citizens, thus preserved, erected a statue to Lucullus in the market-place, near that of the god Bacchus.
We also have the same impressions of gratitude; and though removed from the events by the distance of several generations, we yet feel the obligation to extend to ourselves: and as we think an image of the character and habits to be a greater honour than one merely representing the face and the person, we will put Lucullus’s life amongst our parallels of illustrious men, and without swerving from the truth, will record his actions. The commemoration will be itself a sufficient proof of our grateful feeling, and he himself would not thank us, if in recompense for a service which consisted in speaking the truth, we should abuse his memory with a false and counterfeit narration. For as we would wish that a painter who is to draw a beautiful face, in which there is yet some imperfection, should neither wholly leave out, nor yet too pointedly express what is defective, because this would deform it, and that spoil the resemblance; so since it is hard, or indeed perhaps impossible, to show the life of a man wholly free from blemish, in all that is excellent we must follow truth exactly, and give it fully; any lapses or faults that occur, through human passions or political necessities, we may regard rather as the shortcomings of some particular virtue, than as the natural effects of vice; and may be content without introducing them, curiously and officiously, into our narrative, if it be but out of tenderness to the weakness of nature, which has never succeeded in producing any human character so perfect in virtue as to be pure from all admixture and open to no criticism. On considering with myself to whom I should compare Lucullus I find none so exactly his parallel as Cimon.
They were both valiant in war, and successful against the barbarians; both gentle in political life, and more than any others gave their countrymen a respite from civil troubles at home, while abroad each of them raised trophies and gained famous victories. No Greek before Cimon, nor Roman before Lucullus, ever carried the scene of war so far from their own country; putting out of the question the acts of Bacchus and Hercules, and any exploit of Perseus against the Ethiopians, Medes, and Armenians, or again of Jason, of which any record that deserves credit can be said to have come down to our days. Moreover in this they were alike, that they did not finish the enterprises they undertook. They brought their enemies near their ruin, but never entirely conquered them. There was yet a great conformity in the free good-will and lavish abundance of their entertainments and general hospitalities, and in the youthful laxity of their habits. Other points of resemblance, which we have failed to notice, may be easily collected from our narrative itself.
Cimon was the son of Miltiades and Hegesipyle, who was by birth a Thracian, and daughter to the King Olorus, as appears from the poems of Melanthius and Archelaus, written in praise of Cimon. By this means the historian Thucydides was his kinsman by the mother’s side; for his father’s name also, in remembrance of this common ancestor, was Olorus, and he was the owner of the gold mines in Thrace, and met his death, it is said, by violence, in Scapte Hyle, a district of Thrace; and his remains having afterwards been brought into Attica, a monument is shown as his among those of the family of Cimon, near the tomb of Elpinice, Cimon’s sister. But Thucydides was of the township of Halimus, and Miltiades and his family were Laciadæ. Miltiades, being condemned in a fine of fifty talents of the state, and unable to pay it, was cast into prison, and there died. Thus Cimon was left an orphan very young, with his sister Elpinice, who was also young and unmarried. And at first he had but an indifferent reputation, being looked upon as disorderly in his habits, fond of drinking, and resembling his grandfather, also called Cimon, in character, whose simplicity got him the surname of Coalemus. Stesimbrotus of Thasos, who lived near about the same time with Cimon, reports of him that he had little acquaintance either with music, or any of the other liberal studies and accomplishments, then common among the Greeks; that he had nothing whatever of the quickness and the ready speech of his countrymen in Attica; that he had great nobleness and candour in his disposition, and in his character in general resembled rather a native of Peloponnesus than of Athens; as Euripides describes Hercules—
“—Rude
And unrefined, for great things well endued:”
for this may fairly be added to the character which Stesimbrotus has given of him.
They accused him, in his younger years, of cohabiting with his own sister Elpinice, who, indeed, otherwise had no very clear reputation, but was reported to have been over-intimate with Polygnotus the painter; and hence, when he painted the Trojan women in the porch, then called the Plesianactium, and now the Pœcile, he made Laodice a portrait of her. Polygnotus was not an ordinary mechanic, nor was he paid for his work, but out of a desire to please the Athenians painted the portico for nothing. So it is stated by the historians, and in the following verses by the poet Melanthius:—
“Wrought by his hand the deeds of heroes grace
At his own charge our temples and our place.”
Some affirm that Elpinice lived with her brother, not secretly, but as his married wife, her poverty excluding her from any suitable match. But afterwards, when Callias, one of the richest men of Athens, fell in love with her, and proffered to pay the fine the father was condemned in, if he could obtain the daughter in marriage, with Elpinice’s own consent, Cimon betrothed her to Callias. There is no doubt but that Cimon was, in general, of an amorous temper. For Melanthius, in his elegies, rallies him on his attachment for Asteria of Salamis, and again for a certain Mnestra. And there can be no doubt of his unusually passionate affection for his lawful wife Isodice, the daughter of Euryptolemus, the son of Megacles; nor of his regret, even to impatience, at her death, if any conclusion may be drawn from those elegies of condolence, addressed to him upon his loss of her. The philosopher Panætius is of opinion that Archelaus, the writer on physics, was the author of them, and indeed the time seems to favour that conjecture. All the other points of Cimon’s character were noble and good. He was as daring as Miltiades, and not inferior to Themistocles in judgment, and was incomparably more just and honest than either of them. Fully their equal in all military virtues, in the ordinary duties of a citizen at home he was immeasurably their superior. And this, too, when he was very young, his years not yet strengthened by any experience. For when Themistocles, upon the Median invasion, advised the Athenians to forsake their city and their country, and to carry all their arms on shipboard and fight the enemy by sea, in the straits of Salamis; when all the people stood amazed at the confidence and rashness of this advice, Cimon was seen, the first of all men, passing with a cheerful countenance through the Ceramicus, on his way with his companions to the citadel, carrying a bridle in his hand to offer to the goddess, intimating that there was no more need of horsemen now, but of mariners. There, after he had paid his devotions to the goddess, and offered up the bridle, he took down one of the bucklers that hung upon the walls of the temple, and went down to the port; by this example giving confidence to many of the citizens. He was also of a fairly handsome person, according to the poet Ion, tall and large, and let his thick and curly hair grow long. After he had acquitted himself gallantly in this battle of Salamis, he obtained great repute among the Athenians, and was regarded with affection, as well as admiration. He had many who followed after him, and bade him aspire to actions not less famous than his father’s battle of Marathon. And when he came forward in political life, the people welcomed him gladly, being now weary of Themistocles; in opposition to whom, and because of the frankness and easiness of his temper, which was agreeable to every one, they advanced Cimon to the highest employments in the government. The man that contributed most to his promotion was Aristides, who early discerned in his character his natural capacity, and purposely raised h
im, that he might be a counterpoise to the craft and boldness of Themistocles.
After the Medes had been driven out of Greece, Cimon was sent out as an admiral, when the Athenians had not yet attained their dominion by sea, but still followed Pausanias and the Lacedæmonians; and his fellow-citizens under his command were highly distinguished, both for the excellence of their discipline, and for their extraordinary zeal and readiness. And further, perceiving that Pausanias was carrying on secret communications with the barbarians, and writing letters to the King of Persia to betray Greece, and puffed up with authority and success, was treating the allies haughtily, and committing many wanton injustices, Cimon, taking this advantage, by acts of kindness to those who were suffering wrong, and by his general humane bearing, robbed him of the command of the Greeks, before he was aware, not by arms, but by his mere language and character. The greatest part of the allies, no longer able to endure the harshness and pride of Pausanias, revolted from him to Cimon and Aristides, who accepted the duty, and wrote to the Ephors of Sparta, desiring them to recall a man who was causing dishonour to Sparta and trouble to Greece. They tell of Pausanias, that when he was in Byzantium, he solicited a young lady of a noble family in the city, whose name was Cleonice, to debauch her. Her parents, dreading his cruelty, were forced to consent, and so abandoned their daughter to his wishes. The daughter asked the servants outside the chamber to put out all the lights; so that approaching silently and in the dark towards his bed, she stumbled upon the lamp, which she overturned. Pausanias, who was fallen asleep, awakened and, startled with the noise, thought an assassin had taken that dead time of night to murder him, so that hastily snatching up his poniard that lay by him, he struck the girl, who fell with the blow, and died. After this, he never had rest, but was continually haunted by her, and saw an apparition visiting him in his sleep, and addressing him with these angry words:—
“Go on thy way, unto the evil end,
That doth on lust and violence attend.”
This was one of the chief occasions of indignation against him among the confederates, who now, joining their resentments and forces with Cimon’s, besieged him in Byzantium. He escaped out of their hands, and, continuing, as it is said, to be disturbed by the apparition, fled to the oracle of the dead at Heraclea, raised the ghost of Cleonice, and entreated her to be reconciled. Accordingly she appeared to him, and answered that, as soon as he came to Sparta, he should speedily be freed from all evils; obscurely foretelling, it would seem, his imminent death. This story is related by many authors.
Cimon, strengthened with the accession of the allies, went as general into Thrace. For he was told that some great men among the Persians, of the king’s kindred, being in possession of Eion, a city situated upon the river Strymon, infested the neighbouring Greeks. First he defeated these Persians in battle, and shut them up within the walls of their town. Then he fell upon the Thracians of the country beyond the Strymon, because they supplied Eion with victuals, and driving them entirely out of the country, took possession of it as conqueror, by which means he reduced the besieged to such straits, that Butes, who commanded there for the king, in desperation set fire to the town, and burned himself, his goods, and all his relations, in one common flame. By this means, Cimon got the town, but no great booty; as the barbarians had not only consumed themselves in the fire, but the richest of their effects. However, he put the country about into the hands of the Athenians, a most advantageous and desirable situation for a settlement. For this action, the people permitted him to erect the stone Mercuries, upon the first of which was this inscription:—
“Of bold and patient spirit, too, were those,
Who, where the Strymon under Eion flows,
With famine and the sword, to utmost need,
Reduced at last the children of the Mede.”
Upon the second stood this:—
“The Athenians to their leaders this reward
For great and useful service did accord;
Others hereafter shall, from their applause,
Learn to be valiant in their country’s cause.”
And upon the third the following:—
“With Atreus’ sons, this city sent of yore
Divine Menestheus to the Trojan shore;
Of all the Greeks, so Homer’s verses say,
The ablest man an army to array:
So old the title of her sons the name
Of chiefs and champions in the field to claim.”
Though the name of Cimon is not mentioned in these inscriptions, yet his contemporaries considered them to be the very highest honours to him; as neither Miltiades nor Themistocles ever received the like. When Miltiades claimed a garland, Sochares of Decelea stood up in the midst of the assembly and opposed it, using words which, though ungracious, were received with applause by the people: “When you have gained a victory by yourself, Miltiades, then you may ask to triumph so too.” What then induced them so particularly to honour Cimon? Was it that under other commanders they stood upon the defensive? but by his conduct, they not only attacked their enemies, but invaded them in their own country, and acquired new territory, becoming masters of Eion and Amphipolis, where they planted colonies, as also they did in the isle of Scyros, which Cimon had taken on the following occasion. The Dolopians were the inhabitants of this isle, a people who neglected all husbandry, and had, for many generations, been devoted to piracy; this they practised to that degree, that at last they began to plunder foreigners that brought merchandise into their ports. Some merchants of Thessaly, who had come to shore near to Ctesium, were not only spoiled of their goods, but themselves put into confinement. These men afterwards escaping from their prison, went and obtained sentence against the Scyrians in a court of Amphictyons, and when the Scyrian people declined to make public restitution, and called upon the individuals who had got the plunder to give it up, these persons, in alarm, wrote to Cimon to succour them, with his fleet, and declared themselves ready to deliver the town into his hands. Cimon, by these means, got the town, expelled the Dolopian pirates, and so opened the traffic of the Ægean sea. And, understanding that the ancient Theseus, the son of Ægeus, when he fled from Athens and took refuge in this isle, was here treacherously slain by King Lycomedes, who feared him, Cimon endeavoured to find out where he was buried. For an oracle had commanded the Athenians to bring home his ashes, and pay him all due honours as a hero; but hitherto they had not been able to learn where he was interred, as the people of Scyros dissembled the knowledge of it, and were not willing to allow a search. But now, great inquiry being made, with some difficulty he found out the tomb and carried the relics into his own galley, and with great pomp and show brought them to Athens, four hundred years, or thereabouts, after his expulsion. This act got Cimon great favour with the people, one mark of which was the judgment, afterwards so famous, upon the tragic poets. Sophocles, still a young man, had just brought forward his first plays; opinions were much divided, and the spectators had taken sides with some heat. So, to determine the case, Apsephion, who was at that time archon, would not cast lots who should be judges; but when Cimon and his brother commanders with him came into the theatre, after they had performed the usual rites to the god of the festival, he would not allow them to retire, but came forward and made them swear (being ten in all, one from each tribe) the usual oath; and so being sworn judges, he made them sit down to give sentence. The eagerness for victory grew all the warmer from the ambition to get the suffrages of such honourable judges. And the victory was at last adjudged to Sophocles, which Æschylus is said to have taken so ill, that he left Athens shortly after, and went in anger to Sicily, where he died, and was buried near the city of Gela.
Ion relates that when he was a young man, and recently come from Chios to Athens, he chanced to sup with Cimon at Laomedon’s house. After supper, when they had, according to custom, poured out wine to the honour of the gods, Cimon was desired by the company to give them a song, which he did with sufficient success, and r
eceived the commendations of the company, who remarked on his superiority to Themistocles, who, on a like occasion, had declared he had never learnt to sing, nor to play, and only knew how to make a city rich and powerful. After talking of things incident to such entertainments, they entered upon the particulars of the several actions for which Cimon had been famous. And when they were mentioning the most signal, he told them they had omitted one, upon which he valued himself most for address and good contrivance. He gave this account of it. When the allies had taken a great number of the barbar ians prisoners in Sestos and Byzantium, they gave him the preference to divide the booty; he accordingly put the prisoners in one lot, and the spoils of their rich attire and jewels in the other. This the allies complained of as an unequal division; but he gave them their choice to take which lot they would, for that the Athenians should be content with that which they refused. Herophytus of Samos advised them to take the ornaments for their share, and leave the slaves to the Athenians; and Cimon went away, and was much laughed at for his ridiculous division. For the allies carried away the golden bracelets, and armlets, and collars, and purple robes, and the Athenians had only the naked bodies of the captives, which they could make no advantage of, being unused to labour. But a little while after, the friends and kinsmen of the prisoners coming from Lydia and Phrygia, redeemed every one of his relations at a high ransom; so that by this means Cimon got so much treasure that he maintained his whole fleet of galleys with the money for four months; and yet there was some left to lay up in the treasury at Athens.