by Pausanias
[7.1.7] When the sons of Achaeus came to power in Argos and Lacedaemon, the inhabitants of these towns came to be called Achaeans. The name Achaeans was common to them; the Argives had the special name of Danai. On the occasion referred to, being expelled by the Dorians from Argos and Lacedaemon, the Achaeans themselves and their king Tisamenus, the son of Orestes, sent heralds to the Ionians, offering to settle among them without warfare. But the kings of the Ionians were afraid that, if the Achaeans united with them, Tisamenus would be chosen king of the combined people because of his manliness and noble lineage.
[7.1.8] The Ionians rejected the proposal of the Achaeans and came out to fight them; in the battle Tisamenus was killed, the Ionians were overcome by the Achaeans, fled to Helice, where they were besieged, and afterwards were allowed to depart under a truce. The body of Tisamenus was buried in Helice by the Achaeans, but afterwards at the command of the Delphic oracle the Lacedaemonians carried his bones to Sparta, and in my own day his grave still existed in the place where the Lacedaemonians take the dinner called Pheiditia.
[7.1.9] The Ionians went to Attica, and they were allowed to settle there by the Athenians and their king Melanthus, the son of Andropompus, I suppose for the sake of Ion and his achievements when he was commander-in-chief of the Athenians. Another account is that the Athenians suspected that the Dorians would not keep their hands off them, and received the Ionians to strengthen themselves rather than for any good-will they felt towards the Ionians.
COLONIZATION OF MILETOS, HISTORY
[7.2.1] II. A few years afterwards Medon and Neileus, the oldest of the sons of Codrus, quarrelled about the rule, and Neileus refused to allow Medon to rule over him, because he was lame in one foot. The disputants agreed to refer the matter to the Delphic oracle, and the Pythian priestess gave the kingdom of Athens to Medon. So Neileus and the rest of the sons of Codrus set out to found a colony, taking with them any Athenian who wished to go with them, but the greatest number of their company was composed of Ionians.
[7.2.2] This was the third expedition sent out from Greece under kings of a race different from that of the common folk. The earliest was when Iolaus of Thebes, the nephew of Heracles, led the Athenians and Thespians to Sardinia. One generation before the Ionians set sail from Athens, the Lacedaemonians and Minyans who had been expelled from Lemnos by the Pelasgians were led by the Theban Theras, the son of Autesion, to the island now called after him, but formerly named Calliste.
[7.2.3] The third occasion was the expedition to which I have referred, when the sons of Codrus were appointed leaders of the Ionians, although they were not related to them, but were, through Codrus and Melanthus, Messenians of Pylus, and, on their mother’s side, Athenians. Those who shared in the expedition of the Ionians were the following among the Greeks: some Thebans under Philotas, a descendant of Peneleus; Minyans of Orchomenus, because they were related to the sons of Codrus.
[7.2.4] There also took part all the Phocians except the Delphians, and with them Abantes from Euboea. Ships for the voyage were given to the Phocians by Philogenes and Damon, Athenians and sons of Euctemon, who themselves led the colony. When they landed in Asia they divided, the different parties attacking the different cities on the coast, and Neileus with his party made for Miletus.
MILETOS, MYTHICAL HISTORY
[7.2.5] The Milesians themselves give the following account of their earliest history. For two generations, they say, their land was called Anactoria, during the reigns of Anax, an aboriginal, and of Asterius his son; but when Miletus landed with an army of Cretans both the land and the city changed their name to Miletus. Miletus and his men came from Crete, fleeing from Minos, the son of Europa; the Carians, the former inhabitants of the land, united with the Cretans. But to resume.
[7.2.6] When the Ionians had overcome the ancient Milesians they killed every male, except those who escaped at the capture of the city, but the wives of the Milesians and their daughters they married.
The grave of Neileus is on the left of the road, not far from the gate, as you go to Didymi.
EPHESOS, MYTHICAL HISTORY
The sanctuary of Apollo at Didymi, and his oracle, are earlier than the immigration of the Ionians, while the cult of Ephesian Artemis is far more ancient still than their coming.
[7.2.7] Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name.
[7.2.8] The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons.
COLONIZATION OF EPHESOS, HISTORY
But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands.
[7.2.9] But after that the Samians had returned to their own land, Androclus helped the people of Priene against the Carians. The Greek army was victorious, but Androclus was killed in the battle. The Ephesians carried off his body and buried it in their own land, at the spot where his tomb is pointed out at the present day, on the road leading from the sanctuary past the Olympieum to the Magnesian gate. On the tomb is a statue of an armed man.
COLONIZATION OF MYUS & PRIENE, HISTORY
[7.2.10] The Ionians who settled at Myus and Priene, they too took the cities from Carians. The founder of Myus was Cyaretus the son of Codrus, but the people of Priene, half Theban and half Ionian, had as their founders Philotas, the descendant of Peneleus, and Aepytus, the son of Neileus. The people of Priene, although they suffered much at the hands of Tabutes the Persian and afterwards at the hands of Hiero, a native, yet down to the present day are accounted Ionians. The people of Myus left their city on account of the following accident.
[7.2.11] A small inlet of the sea used to run into their land. This inlet the river Maeander turned into a lake, by blocking up the entrance with mud. When the water, ceasing to be sea, became fresh, gnats in vast swarms bred in the lake until the inhabitants were forced to leave the city. They departed for Miletus, taking with them the images of the gods and their other movables, and on my visit I found nothing in Myus except a white marble temple of Dionysus. A similar fate to that of Myus happened to the people of Atarneus, under Mount Pergamus.
COLOPHON, MYTHICAL HISTORY
[7.3.1] III. The people of Colophon suppose that the sanctuary at Clarus, and the oracle, were founded in the remotest antiquity. They assert that while the Carians still held the land, the first Greeks to arrive were Cretans under Rhacius, who was followed by a great crowd also; these occupied the shore and were strong in ships, but the greater part of the country continued in the possession of the Carians. When Thebes was taken by Thersander, the son of Polyneices, and the Argives, among the prisoners brought to Apollo at Delphi was Manto. Her father Teiresias had died on the way, in Haliartia,
[7.3.2] and when the god had sent them out to found a colony, they crossed in ships to Asia, but as they came to Clarus, the Cretans came against them armed and carried them away to Rhacius. But he, learning from Manto who they were and why they were come, took Manto to wife, and allowed the people with her
to inhabit the land. Mopsus, the son of Rhacius and of Manto, drove the Carians from the country altogether.
COLONIZATION OF COLOPHON, HISTORY
[7.3.3] The Ionians swore an oath to the Greeks in Colophon, and lived with them in one city on equal terms, but the kingship was taken by the Ionian leaders, Damasichthon and Promethus, sons of Codrus. Afterwards Promethus killed his brother Damasichthon and fled to Naxos, where he died, but his body was carried home and received by the sons of Damasichthon. The name of the place where Damasichthon is buried is called Polyteichides.
[7.3.4] How it befell that Colophon was laid waste I have already related in my account of Lysimachus. Of those who were transported to Ephesus only the people of Colophon fought against Lysimachus and the Macedonians. The grave of those Colophonians and Smyrnaeans who fell in the battle is on the left of the road as you go to Clarus.
COLONIZATION OF LEBEDUS, HISTORY
[7.3.5] The city of Lebedus was razed to the ground by Lysimachus, simply in order that the population of Ephesus might be increased. The land around Lebedus is a happy one; in particular its hot baths are more numerous and more pleasant than any others on the coast. Originally Lebedus also was inhabited by the Carians, until they were driven out by Andraemon the son of Codrus and the Ionians. The grave of Andraemon is on the left of the road as you go from Colophon, when you have crossed the river Calaon.
COLONIZATION OF TEOS, HISTORY
[7.3.6] Teos used to be inhabited by Minyans of Orchomenus, who came to it with Athamas. This Athamas is said to have been a descendant of Athamas the son of Aeolus. Here too there was a Carian element combined with the Greek, while Ionians were introduced into Teos by Apoecus, a great-grandchild of Melanthus, who showed no hostility either to the Orchomenians or to the Teians. A few years later there came men from Athens and from Boeotia; the Attic contingent was under Damasus and Naoclus, the sons of Codrus, while the Boeotians were led by Geres, a Boeotian. Both parties were received by Apoecus and the Teians as fellow-settlers.
ERYTHRAE, MYTHICAL HISTORY
[7.3.7] The Erythraeans say that they came originally from Crete with Erythrus the son of Rhadamanthus, and that this Erythrus was the founder of their city. Along with the Cretans there dwelt in the city Lycians, Carians and Pamphylians; Lycians because of their kinship with the Cretans, as they came of old from Crete, having fled along with Sarpedon; Carians because of their ancient friendship with Minos; Pamphylians because they too belong to the Greek race, being among those who after the taking of Troy wandered with Calchas.
COLONIZATION OF ERYTHRAE, HISTORY
The peoples I have enumerated occupied Erythrae when Cleopus the son of Codrus gathered men from all the cities of Ionia, so many from each, and introduced them as settlers among the Erythraeans.
COLONIZATION OF CLAZOMENAE & PHOCAEA, HISTORY
[7.3.8] The cities of Clazomenae and Phocaea were not inhabited before the Ionians came to Asia. When the Ionians arrived, a wandering division of them sent for a leader, Parphorus, from the Colophonians, and founded under Mount Ida a city which shortly afterwards they abandoned, and returning to Ionia they founded Scyppium in the Colophonian territory.
[7.3.9] They left of their own free-will Colophonian territory also, and so occupied the land which they still hold, and built on the mainland the city of Clazomenae. Later they crossed over to the island through their fear of the Persians. But in course of time Alexander the son of Philip was destined to make Clazomenae a peninsula by a mole from the mainland to the island. Of these Clazomenians the greater part were not Ionians, but Cleonaeans and Phliasians, who abandoned their cities when the Dorians had returned to Peloponnesus.
[7.3.10] The Phocaeans are by birth from the land under Parnassus still called Phocis, who crossed to Asia with the Athenians Philogenes and Damon. Their land they took from the Cymaeans, not by war but by agreement. When the Ionians would not admit them to the Ionian confederacy until they accepted kings of the race of the Codridae, they accepted Deoetes, Periclus and Abartus from Erythrae and from Teos.
SAMOS, MYTHICAL HISTORY
[7.4.1] IV. The cities of the Ionians on the islands are Samos over against Mycale and Chios opposite Mimas. Asius, the son of Amphiptolemus, a Samian, says in his epic that there were born to Phoenix Astypalaea and Europa, whose mother was Perimede, the daughter of Oeneus; that Astypalaea had by Poseidon a son Ancaeus, who reigned over those called Leleges; that Ancaeus took to wife Samia, the daughter of the river Maeander, and begat Perilaus, Enudus, Samus, Alitherses and a daughter Parthenope; and that Parthenope had a son Lycomedes by Apollo.
COLONIZATION OF SAMOS, HISTORY
[7.4.2] Thus far Asius in his poem. But on the occasion to which I refer the inhabitants of the island received the Ionians as settlers more of necessity than through good.will. The leader of the Ionians was Procles, the son of Pityreus, Epidaurian himself like the greater part of his followers, who had been expelled from Epidauria by Deiphontes and the Argives. This Procles was descended from Ion, son of Xuthus. But the Ephesians under Androclus made war on Leogorus, the son of Procles, who reigned in Samos after his father, and after conquering them in a battle drove the Samians out of their island, accusing them of conspiring with the Carians against the Ionians.
[7.4.3] The Samians fled and some of them made their home in an island near Thrace, and as a result of their settling there the name of the island was changed from Dardania to Samothrace. Others with Leogorus threw a wall round Anaea on the mainland opposite Samos, and ten years after crossed over, expelled the Ephesians and reoccupied the island.
SAMOS, MYTHICAL HISTORY
[7.4.4] Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos. But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute.
[7.4.5] Daedalus belonged to the royal Athenian clan called the Metionidae, and he was rather famous among all men not only for his art but also for his wandering and his misfortunes. For he killed his sister’s son, and knowing the customs of his city he went into exile of his own accord to Minos in Crete. There he made images for Minos and for the daughters of Minos, as Homer sets forth in the Iliad
[7.4.6] but being condemned by Minos on some charge he was thrown into prison along with his son. He escaped from Crete and came to Cocalus at Inycus, a city of Sicily. Thereby he became the cause of war between Sicilians and Cretans, because when Minos demanded him back, Cocalus refused to give him up. He was so much admired by the daughters of Cocalus for his artistic skill that to please him these women actually plotted against Minos to put him to death.
[7.4.7] It is plain that the renown of Daedalus spread over all Sicily and even over the greater part of Italy. But as for Smilis, it is not clear that he visited any places save Samos and Elis. But to these he did travel, and he it was who made the image of Hera in Samos.
CHIOS, MYTHICAL HISTORY
[7.4.8] . . . Ion the tragic poet says in his history that Poseidon came to the island when it was uninhabited; that there he had intercourse with a nymph, and that when she was in her pains there was a fall of snow (chion), and that accordingly Poseidon called his son Chios. Ion also says that Poseidon had intercourse with another nymph, by whom he had Agelus and Melas; that in course of time Oenopion too sailed with a fleet from Crete to Chios, accompanied by his sons Talus, Euanthes, Melas, Salagus and Athamas.
[7.4.9] Carians too came to the island, in the reign of Oenopion, and Abantes from Euboea. Oenopion and his sons were succeeded by Amphiclus, who because of an oracle from Delphi came from Histiaea in Euboea. Three generations from Amphiclus, Hector, who also had made himself king, made war on those Abantes and Ca
rians who lived in the island, slew some in battle, and forced others to surrender and depart.
[7.4.10] When the Chians were rid of war, it occurred to Hector that they ought to unite with the Ionians in sacrificing at Panionium. It is said that the Ionian confederacy gave him a tripod as a prize for valor. Such was the account of the Chians that I found given by Ion. However, he gives no reason why the Chians are classed with the Ionians.
COLONIZATION OF SMYRNA, HISTORY
[7.5.1] V. Smyrna, one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Colophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream.
[7.5.2] It is said that Alexander was hunting on Mount Pagus, and that after the hunt was over he came to a sanctuary of the Nemeses, and found there a spring and a plane-tree in front of the sanctuary, growing over the water. While he slept under the plane-tree it is said that the Nemeses appeared and bade him found a city there and to remove into it the Smyrnaeans from the old city.
[7.5.3] So the Smyrnaeans sent ambassadors to Clarus to make inquiries about the circumstance, and the god made answer:–
Thrice, yes, four times blest will those men be
Who shall dwell in Pagus beyond the sacred Meles.
So they migrated of their own free will, and believe now in two Nemeses instead of one, saying that their mother is Night, while the Athenians say that the father of the goddess in Rhamnus is Ocean.
COLONIES OF IONIA
[7.5.4] The land of the Ionians has the finest possible climate, and sanctuaries such as are to be found nowhere else. First because of its size and wealth is that of the Ephesian goddess, and then come two unfinished sanctuaries of Apollo, the one in Branchidae, in Milesian territory, and the one at Clarus in the land of the Colophonians. Besides these, two temples in Ionia were burnt down by the Persians, the one of Hera in Samos and that of Athena at Phocaea. Damaged though they are by fire, I found them a wonder.