rank would be assigned to the close-adjoining and administering city. [391] See the ode of Pindar addressed to Aristagoras of Tenedos (Nem. xi. 35; Strabo, xiii. p. 582). There were Penthilids at Mitylênê, from Penthilus, son of Orestês (Aristot. Polit v. 8, 13, Schneid.). [392] Iliad, iv. 52. Compare Euripid. Hêrakleid. 350 [393] Iliad, iv. 31. Zeus says to Hêrê,— Δαιμονίη, τί νύ σε Πρίαμος, Πριάμοιό τε παῖδες Τόσσα κακὰ ῥέζεσκον ὅτ᾽ ἀσπερχὲς μενεαίνεις Ἰλίου ἐξαλάπαξαι ἐϋκτίμενον πτολίεθρον; Εἰ δὲ σύ γ᾽, εἰσελθοῦσα πύλας καὶ τείχεα μακρὰ, Ὠμὸν βεβρώθοις Πρίαμον Πριάμοιό τε παῖδας, Ἄλλους τε Τρῶας, τότε κεν χόλον ἐξακέσαιο. Again, xviii. 358,— ἦ ῥά νυ σεῖο Ἐξ αὐτῆς ἐγένοντο καρηκομόωντες Ἀχαιοί. Mykênæ maintained its independence even down to the Persian invasion. Eighty of its heavy-armed citizens, in the ranks of Leonidas at Thermopylæ, and a number not inferior at Platæa, upheld the splendid heroic celebrity of their city during a season of peril, when the more powerful Argos disgraced itself by a treacherous neutrality. Very shortly afterwards Mykênæ was enslaved and its inhabitants expelled by the Argeians. Though this city so long maintained a separate existence, its importance had latterly sunk to nothing, while that of the Dôrian Argos was augmented very much, and that of the Dôrian Sparta still more. The name of Mykênæ is imperishably enthroned in the Iliad and Odyssey; but all the subsequent fluctuations of the legend tend to exalt the glory of other cities at its expense. The recognition of the Olympic games as the grand religious festival of Peloponnêsus gave vogue to that genealogy which connected Pelops with Pisa or Elis and withdrew him from Mykênæ. Moreover, in the poems of the great Athenian tragedians, Mykênæ is constantly confounded and treated as one with Argos. If any one of the citizens of the former, expelled at the time of its final subjugation by the Argeians, had witnessed at Athens a drama of Æschylus, Sophoklês, or Euripidês, or the recital of an ode of Pindar, he would have heard with grief and indignation the city of his oppressors made a partner in the heroic glories of his own.[394] But the great political ascendency acquired by Sparta contributed still farther to degrade Mykênæ, by disposing subsequent poets to treat the chief of the Grecian armament against Troy as having been a Spartan. It has been already mentioned that Stêsichorus, Simonidês and Pindar adopted this version of the legend: we know that Zeus Agamemnôn, as well as the hero Menelaus, was worshipped at the Dôrian Sparta,[395] and the feeling of intimate identity, as well as of patriotic pride, which had grown up in the minds of the Spartans connected with the name of Agamemnôn, is forcibly evinced by the reply of the Spartan Syagrus to Gelôn of Syracuse at the time of the Persian invasion of Greece. Gelôn was solicited to lend his aid in the imminent danger of