The result was a great disaster, and Alexander had recourse to the old quibble of the Delphic oracle to Croesus for an explanation.
In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops.
But Cyrus anticipated them; he defeated Croesus and followed him to his capital.
The famous story of Herodotus, that the conqueror condemned Croesus to the stake, from which he was saved by the intervention of the gods, is quite inconsistent with the Persian religion.
It is probable that Cyrus had fought more than one war against the peoples of eastern Iran; according to Ctesias he had, before the war with Croesus, defeated the Bactrians and the Sacae (in Ferghana; their king Amorges is the eponym of the Amyrgian Sacae, Herod.
3 Superfluous clothing was both weakening and deteriorating; this formed the point of the advice of Croesus to Cyrus (Herod.
Croesus found them centred at Pteria in the 6th century and dealt them a final blow.
According to Diogenes Laertius, who credits him with an undoubtedly spurious letter to Croesus (with whom his connexion was probably legendary), Pittacus was a writer of elegiac poems, from which he quotes five lines.
There was another temple dedicated to him on the road from Thebes to Potniae, and here was the oracle of Amphiaraus consulted by Croesus and Mardonius.
They were incorporated by Croesus with the Lydian monarchy, with which they fell under the dominion of Persia (546 B.C.), and were included in the satrapy of Phrygia, which comprised all the countries up to the Hellespont and Bosporus.
The ruins are those of a ruling city of the oriental type which flourished in the pre-Greek period; and they are generally identified with Pteria, a place taken by Croesus after he had crossed the Halys (Herodotus i.
Corner of Phocis, in Greece, famous in early times for its oracle of Apollo, one of those consulted by Croesus (Herod.
134), does not state the cause of his death; various reasons are assigned by later writers - his insulting sarcasms, the embezzlement of money entrusted to him by Croesus for distribution at Delphi, the theft of a silver cup.
According to the story, he subsequently lived at the court of Croesus, where he met Solon, and dined in the company of the Seven Sages of Greece with Periander at Corinth.
He also married a Greek princess named Ladice, the daughter of Battus, king of Cyrene, and he made alliances with Polycrates of Samos and Croesus of Lydia.
The circumstances under which the death of the son of Croesus is by the same writer (i.
14) records that a king Midas of Phrygia dedicated his own chair at Delphi; the chair stood in the treasury of Cypselus, and cannot have been deposited there before 680 to 660 B.C. It is not improbable that the event belongs to the time of Alyattes or Croesus, when Greek influence was favoured throughout the Lydian empire; and it is easy to understand how the offering of a king Midas should be considered, in the time of Herodotus, as the earliest made by a foreign prince to a Greek god.
They are mentioned by Herodotus among the races conquered by Croesus, and they sent an important contingent to the army of Xerxes in 480 B.C. Xenophon speaks of them as being governed by a prince of their own, without any reference to the neighbouring satraps, a freedom due, perhaps, to the nature of the country, with its lofty mountain ranges and difficult passes.
Croesus proposed to the oracle his well-known question; Lysander sought to obtain from it a sanction for his ambitious views; the Athenians frequently appealed to its authority during the Peloponnesian War.
Cyrus and hi~ Persians paid little heed to the treaties which the Median kink had concluded with the other powers; and the result was I great coalition against him, embracing Nabonidus of Babylon Amasis of Egypt, Croesus of Lydia, and the Spartans, whosi highly efficient army seemed to the Oriental states of great value In the spiing of 546 B.C., Croesus opened the attack.
They also contain much that is admittedly fabulous: for instance, the stories of Cyrus and Croesus, the conquest of Babylon, &c. Forty years later (c. 390 B.C.), the physician Ctesias of Cnidus, who for 17 years (414398 B.C.) remained in the service of the Great King, composed a great work on the Persian history, known to us from an extract in Photius and numerous fragments.
Twice in the period 700 -500 B.C. the city owed its preservation to the interference of the goddess; once when the swarms of the Cimmerians overran Asia Minor in the 7th century and burnt the Artemision itself; and once when Croesus besieged the town in the century succeeding, and only retired after it had solemnly dedicated itself to Artemis, the sign of such dedication being the stretching of a rope from city to sanctuary.
Croesus was eager in every way to propitiate the goddess, and since about this time her temple was being restored on an enlarged scale, he presented most of the columns required for the building as well as some cows of gold.
The city seems to have been more than once under tyrannical rule in the early Ionian period; and it fell thereafter first to Croesus of Lydia, and then to Cyrus, the Persian, and when the Ionian revolt against Persia broke out in the year 500 B.C. under the lead of Miletus, the city remained submissive to Persian rule.
Deep, which overlay the huge area of the temple, and exposed to view not only the scanty remains of the latest edifice, built after 350 B.C., but the platform of an earlier temple, now known to be that of the 6th century to which Croesus contributed.
Judged by the diameter of the drums, the columns of the Croesus temple were not two-thirds of the height of those of the Hellenistic temple.
This fourth temple is, beyond question, that to which Croesus contributed, and it was, therefore, in process of building about 540 B.C. Our authorities seem to be referring to it when they tell us that the Artemision was raised by common contribution of the great cities of Asia, and took 120 years to complete.
Mundi, describes a stupendous erection of several storeys; but his other descriptions are so fantastic that no credence can 060 7080go To Ground plan of the 6th Century ("Croesus") Temple at Ephesus, conjecturally restored by A.
Croesus of Lydia had formed an alliance with her.
The successes of Alyattes and of Croesus finally changed the Lydian kingdom into a Lydian empire, and all Asia Minor westward of the Halys, except Lycia, owned the supremacy of Sardis.
Alyattes was succeeded by Croesus (q.v.), who had probably already for some years shared the royal power with his father, or perhaps grandfather, as V.
The oldest known coins are the electrum coins of the earlier Mermnads (Madden, Coins of the Jews, pp. 19-21), stamped on one side with a lion's head or the figure of a king with bow and quiver; these were replaced by Croesus with a coinage of pure gold and silver.
But it was not till the reign of Croesus (560-545 B.C.) that the cities of Ionia successively fell under Lydian rule.
The defeat of Croesus by Cyrus was followed by the conquest of all the Ionian cities.
King Croesus was very intrigued by all these oracles around the world.
Lydian time, they were to ask their respective oracle a question: "What is King Croesus doing right now?"
She said, "At this very moment King Croesus is making turtle and goat soup."
And Croesus was so amazed that he endowed the Oracle at Delphi with all kinds of gifts and planned to run all-important questions by this oracle.
In any event, King Croesus had it in his mind to wage war against the Persians, so he asked the oracle: "Should I attack the Persians?"
Croesus attacked, was defeated, and was killed.
We are often reminded that if there were bestowed on us the wealth of Croesus, our aims must still be the same, and our means essentially the same.
Why does he not, since he is rich as Croesus, build St Peter's with his own money instead of taking that of poor believers ?