[Footnote 86: The opinion is memorable, which Herodotus puts into the mouth of the wisest and best man of his age--Solon. [Greek: Ô)= Kroi=se, e)pista/meno/n me to\ thei=on pa=n e)o\n phthonero/n te kai\ tarachô=des, e)peirôta=s a)nthrôpêi+/ôn pragma/tôn peri/?] (Herod. i. 32). Kroesus was overtaken by a terrible divine judgment because he thought himself the happiest of men (i. 34). The Gods strike at persons of high rank and position: they do not suffer any one except themselves to indulge in self-exaltation (vii. 10). Herodotus ascribes the like sentiment to another man distinguished for prudence--Amasis king of Egypt (iii. 40-44-125). Compare Pausanias, ii. 33, and Æschyl. Pers. 93, Supplices, 388, Hermann. Herodotus and Pausanias proclaim the envy and jealousy of the Gods more explicitly than other writers. About the usual disposition to regard the jealousy of the Gods as causing misfortunes and suffering, see Thucyd. ii. 54, vii. 77; especially when a man by rash speech or act brings grave misfortune on himself, he is supposed to be under a misguiding influence by the Gods, expressed by Herodotus in the remarkable word [Greek: theoblabê/s] (Herodot. i. 127, viii. 137; Xenoph. Hellen. vi. 4, 3; Soph. Oed. Kol. 371). The poverty in which Xenophon found himself when he quitted the Cyreian army, is ascribed by himself, at the suggestion of the prophet Eukleides, to his having omitted to sacrifice to Zeus Meilichius during the whole course of the expedition and retreat. The next day Xenophon offered an ample sacrifice to this God, and good fortune came upon him immediately afterwards; he captured Asidates the Persian, receiving a large ransom, with an ample booty, and thus enriched himself (Xenoph. Anab. vii. 8, 4-23). Compare about [Greek: theô=n phtho/nos], Pindar, Pyth. x. 20-44; Demosthenes cont. Timokratem, p. 738; Nägelsbach, Die Nach-Homerische Theologie der Griechen, pp. 330-355.] [Side-note: Repugnance of ordinary Athenians in regard to the criticism of Sokrates on the religious legends.]