women then told their sons and daughters many tales and stories, to comfort and encourage them under the danger they were going upon, it has still continued a custom that at this feast old fables and tales should be told. For these particularities we are indebted to the history of Demon. There was then a place chosen out, and a temple erected in it to Theseus, and those families out of whom the tribute of the youth was gathered were appointed to pay a tax to the temple for sacrifices to him. And the house of the Phytalidæ had the overseeing of these sacrifices, Theseus doing them that honor in recompense of their former hospitality.
Now, after the death of his father Ægeus, forming in his mind a great and wonderful design, he gathered together all the inhabitants of Attica into one town, and made them one people of one city, whereas before they lived dispersed, and were not easy to assemble upon any affair for the common interest. Nay, differences and even wars often occurred between them, which he by his persuasions appeased, going from township to township, and from tribe to tribe. And those of a more private and mean condition readily embracing such good advice, to those of greater power he promised a commonwealth without monarchy, a democracy, or people's government, in which he should only be continued as their commander in war and the protector of their laws, all things else being equally distributed among them;—and by this means brought a part of them over to his proposal. The rest, fearing his power, which was already grown very formidable, and knowing his courage and resolution, chose rather to be persuaded than forced into a compliance. He then dissolved all the distinct state-houses, council halls, and magistracies, and built one common state-house and council hall on the site of the present upper town, and gave the name of Athens to the whole state, ordaining a common feast and sacrifice, which he called Panathenæa, or the sacrifice of all the united Athenians. He instituted also another sacrifice, called Metœcia, or Feast of Migration, which is yet celebrated on the sixteenth day of Hecatombæon. Then, as he had promised, he laid down his regal power and proceeded to order a commonwealth, entering upon this great work not without advice from the gods. For having sent to consult the oracle of Delphi concerning the fortune of his new government and city, he received this answer: Son of the Pitthean maid, To your town the terms and fates, My father gives of many states.
Be not anxious nor afraid; The bladder will not fail to swim On the waves that compass him.
Which oracle, they say, one of the sibyls long after did in a manner repeat to the Athenians, in this verse, The bladder may be dipt, but not be drowned.
Farther yet designing to enlarge his city, he invited all strangers to come and enjoy equal privileges with the natives, and it is said that the common form, Come hither all ye people, was the words that Theseus proclaimed when he thus set up a commonwealth, in a manner, for all nations. Yet he did not suffer his state, by the promiscuous multitude that flowed in, to be turned into confusion and be left without any order or degree, but was the first that divided the Commonwealth into three distinct ranks, the noblemen, the husbandmen, and artificers. To the nobility he committed the care of religion, the choice of magistrates, the teaching and dispensing of the laws, and interpretation and direction in all sacred matters; the whole city being, as it were, reduced to an exact equality, the nobles excelling the rest in honor, the husbandmen in profit, and the artificers in number. And that Theseus was the first, who, as Aristotle says, out of an inclination to popular government, parted with the regal power, Homer also seems to testify, in his catalogue of the ships, where he gives the name of People to the Athenians only.
He also coined money, and stamped it with the image of an ox, either in memory of the Marathonian bull, or of Taurus, whom he vanquished, or else to put his people in mind to follow husbandry; and from this coin came the expression so frequent among the Greeks, of a thing being worth ten or a hundred oxen. After this he joined Megara to Attica, and erected that famous pillar on the Isthmus, which bears an inscription of two lines, showing the bounds of the two countries that meet there. On the east side the inscription is,— Peloponnesus there, Ionia here, and on the west side,— Peloponnesus here, Ionia there.
He also instituted the games, in emulation of Hercules, being ambitious that as the Greeks, by that hero's appointment, celebrated the Olympian games to the honor of Jupiter, so, by his institution, they should celebrate the Isthmian to the honor of Neptune. For those that were there before observed, dedicated to Melicerta, were performed privately in the night, and had the form rather of a religious rite than of an open spectacle or public feast. There are some who say that the Isthmian games were first instituted in memory of Sciron, Theseus thus making expiation for his death, upon account of the nearness of kindred between them, Sciron being the son of Canethus and Heniocha, the daughter of Pittheus; though others write that Sinnis, not Sciron, was their son, and that to his honor, and not to the other's, these games were ordained by Theseus. At the same time he made an agreement with the Corinthians, that they should allow those that came from Athens to the celebration of the Isthmian games as much space of honor before the rest to behold the spectacle in, as the sail of the ship that brought them thither, stretched to its full extent, could cover; so Hellanicus and Andro of Halicarnassus have established.
Concerning his voyage into the Euxine Sea, Philochorus and some others write that he made it with Hercules, offering him his service in the war against the Amazons, and had Antiope given him for the reward of his valor; but the greater number, of whom are Pherecydes, Hellanicus, and Herodorus, write that he made this voyage many years after Hercules, with a navy under his own command, and took the Amazon prisoner,—the more probable story, for we do not read that any other, of all those that accompanied him in this action, took any Amazon prisoner. Bion adds, that, to take her, he had to use deceit and fly away; for the Amazons, he says, being naturally lovers of men, were so far from avoiding Theseus when he touched upon their coasts, that they sent him presents to his ship; but he, having invited Antiope, who brought them, to come aboard, immediately set sail and carried her away. An author named Menecrates, that wrote the History of Nicæa in Bithynia, adds, that Theseus, having Antiope aboard his vessel, cruised for some time about those coasts, and that there were in the same ship three young men of Athens, that accompanied him in this voyage, all brothers, whose names were Euneos, Thoas, and Soloon. The last of these fell desperately in love with Antiope; and, escaping the notice of the rest, revealed the secret only to one of his most intimate acquaintance, and employed him to disclose his passion to Antiope, she rejected his pretences with a very positive denial, yet treated the matter with much gentleness and discretion, and made no complaint to Theseus of any thing that had happened; but Soloon, the thing being desperate, leaped into a river near the seaside and drowned himself. As soon as Theseus was acquainted with his death, and his unhappy love that was the cause of it, he was extremely distressed, and, in the height of his grief, an oracle which he had formerly received at Delphi came into his mind; for he had been commanded by the priestess of Apollo Pythias, that, wherever in a strange land he was most sorrowful and under the greatest affliction, he should build a city there, and leave some of his followers to be governors of the place. For this cause he there founded a city, which he called, from the name of Apollo, Pythopolis, and, in honor of the unfortunate youth, he named the river that runs by it Soloon, and left the two surviving brothers intrusted with the care of the government and laws, joining with them Hermus, one of the nobility of Athens, from whom a place in the city is called the House of Hermus; though by an error in the accent it has been taken for the House of Hermes, or Mercury, and the honor that was designed to the hero, transferred to the god.
This was the origin and cause of the Amazonian invasion of Attica, which would seem to have been no slight or womanish enterprise. For it is impossible that they should have placed their camp in the very city, and joined battle close by the Pnyx and the hill called Museum, unless, having first conquered the country round about, they had thus with impunity advanced to the city. That they made so long a journey by land, and passed the Cimmerian Bosphorus when frozen, as Hellanicus writes, is difficult to be believed. That they encamped all but in the city is certain, and may be sufficiently confirmed by the names that the places thereabout yet retain, and the graves and monuments of those that fell in the battle. Both armies being in sight, there was a long pause and doubt on each side which should give the first onset; at last Theseus, having sacrificed to Fear, in obedience to the command of an oracle he had received, gave them battle; and this happened in the month of Boedromion, in which to this very day the Athenians celebrate the Feast Boedromia. Clidemus, desirous to be very circumstantial, writes that the left wing of the Amazons moved towards the place which is yet called Amazonium and the right towards the Pnyx, near Chrysa, that with this wing the Athenians, issuing from behind the Museum, engaged, and that the graves of those that were slain are to be seen in the street that leads to the gate called the Piraic, by the chapel of the hero Chalcodon; and that here the Athenians were routed, and gave way before the women, as far as to the temple of the Furies, but, fresh supplies coming in from the Palladium, Ardettus, and the Lyceum, they charged their right wing, and beat them back into their tents, in which action a great number of the Amazons were slain. At length, after four months, a peace was concluded between them by the mediation of Hippolyta (for so this historian calls the Amazon whom Theseus married, and not Antiope), though others write that she was slain with a dart by Molpadia, while fighting by Theseus's side, and that the pillar which stands by the temple of Olympian Earth was erected to her honor. Nor is it to be wondered at, that in events of such antiquity, history should be in disorder. For indeed we are also told that those of the Amazons that were wounded were privately sent away by Antiope to Chalcis, where many by her care recovered, but some that died were buried there in the place that is to this time called Amazonium. That this war, however, was ended by a treaty is evident, both from the name of the place adjoining to the temple of Theseus, called, from the solemn oath there taken, Horcomosium; and also from the ancient sacrifice which used to be celebrated to the Amazons the day before the Feast of Theseus. The Megarians also show a spot in their city where some Amazons were buried, on the way from the market to a place called Rhus, where the building in the shape of a lozenge stands. It is said, likewise, that others of them were slain near Chæronea, and buried near the little rivulet, formerly called Thermodon, but now Hæmon, of which an account is given in the life of Demosthenes. It appears further that the passage of the Amazons through Thessaly was not without opposition, for there are yet shown many tombs of them near Scotussa and Cynoscephalæ.
This is as much as is worth telling concerning the Amazons. For the account which the author of the poem called the Theseid gives of this rising of the Amazons, how Antiope, to revenge herself upon Theseus for refusing her and marrying Phædra, came down upon the city with her train of Amazons, whom Hercules slew, is manifestly nothing else but fable and invention. It is true, indeed, that Theseus married Phædra, but that was after the death of Antiope, by whom he had a son called Hippolytus, or, as Pindar writes, Demophon. The calamities which befell Phædra and this son, since none of the historians have contradicted the tragic poets that have written of them, we must suppose happened as represented uniformly by them.
There are also other traditions of the marriages of Theseus, neither honorable in their occasions nor fortunate in their events, which yet were never represented in the Greek plays. For he is said to have carried off Anaxo, a Trœzenian, and, having slain Sinnis and Cercyon, to have ravished their daughters; to have married Peribœa, the mother of Ajax, and then Pherebœa, and then Iope, the daughter of Iphicles. And further, he is accused of deserting Ariadne (as is before related), being in love with Ægle the daughter of Panopeus, neither justly nor honorably; and lastly, of the rape of Helen, which filled all Attica with war and blood, and was in the end the occasion of his banishment and death, as will presently be related.
Herodorus is of opinion, that though there were many famous expeditions undertaken by the bravest men of his time, yet Theseus never joined in any of them, once only excepted, with the Lapithæ, in their war against the Centaurs; but others say that he accompanied Jason to Colchis and Meleager to the slaying of the Calydonian boar, and that hence it came to be a proverb, Not without Theseus; that he himself, however, without aid of any one, performed many glorious exploits, and that from him began the saying, He is a second Hercules. He also joined Adrastus in recovering the bodies of those that were slain before Thebes, but not as Euripides in his tragedy says, by force of arms, but by persuasion and mutual agreement and composition, for so the greater part of the historians write; Philochorus adds further that this was the first treaty that ever was made for the recovering the bodies of the dead, but in the history of Hercules it is shown that it was he who first gave leave to his enemies to carry off their slain. The burying-places of the most part are yet to be seen in the village called Eleutheræ; those of the commanders, at Eleusis, where Theseus allotted them a place, to oblige Adrastus. The story of Euripides in his Suppliants is disproved by Æschylus in his Eleusinians, where Theseus himself relates the facts as here told.
The celebrated friendship between Theseus and Pirithoüs is said to have been thus begun: the fame of the strength and valor of Theseus being spread through Greece, Pirithoüs was desirous to make a trial and proof of it himself, and to this end seized a herd of oxen which belonged to Theseus, and was driving them away from Marathon, and, when news was brought that Theseus pursued him in arms, he did not fly, but turned back and went to meet him. But as soon as they had viewed one another, each so admired the gracefulness and beauty, and was seized with such a respect for the courage, of the other, that they forgot all thoughts of fighting; and Pirithoüs, first stretching out his hand to Theseus, bade him be judge in this case himself, and promised to submit willingly to any penalty he should impose. But Theseus not only forgave him all, but entreated him to be his friend and brother in arms; and they ratified their friendship by oaths. After this Pirithoüs married Deidamia, and invited Theseus to the wedding, entreating him to come and see his country, and make acquaintance with the Lapithæ; he had at the same time invited the Centaurs to the feast, who growing hot with wine and beginning to be insolent and wild, and offering violence to the women, the Lapithæ took immediate revenge upon them, slaying many of them upon the place, and afterwards, having overcome them in battle, drove the whole race of them out of their country, Theseus all along taking their part and fighting on their side. But Herodorus gives a different relation of these things: that Theseus came not to the assistance of the Lapithæ till the war was already begun; and that it was in this journey that he had the first sight of Hercules, having made it his business to find him out at Trachis, where he had chosen to rest himself after all his wanderings and his labors; and that this interview was honorably performed on each part, with extreme respect, good-will, and admiration of each other. Yet it is more credible, as others write, that there were, before, frequent interviews between them, and that it was by the means of Theseus that Hercules was initiated at Eleusis, and purified before initiation, upon account of several rash actions of his former life.
Theseus was now fifty years old, as Hellanicus states, when he carried off Helen, who was yet too young to be married. Some writers, to take away this accusation of one of the greatest crimes laid to his charge, say, that he did not steal away Helen himself, but that Idas and Lynceus were the ravishers, who brought her to him, and committed her to his charge, and that, therefore, he refused to restore her at the demand of Castor and Pollux; or, indeed, they say her own father, Tyndarus, had sent her to be kept by him, for fear of Enarophorus, the son of Hippocoön, who would have carried her away by force when she was yet a child. But the most probable account, and that which has most witnesses on its side, is this: Theseus and Pirithoüs went both together to Sparta, and, having seized the young lady as she was dancing in the temple of Diana Orthia, fled away with her. There were presently men in arms sent to pursue, but they followed no further than to Tegea; and Theseus and Pirithoüs, being now out of danger, having passed through Peloponnesus, made an agreement between themselves, that he to whom the lot should fall should have Helen to his wife, but should be obliged to assist in procuring another for his friend. The lot fell upon Theseus, who conveyed her to Aphidnæ, not being yet marriageable, and delivered her to one of his allies, called Aphidnus, and, having sent his mother Æthra after to take care of her, desired him to keep them so secretly, that none might know where they were; which done, to return the same service to his friend Pirithoüs, he accompanied him in his journey to Epirus, in order to steal away the king of the Molossians' daughter. The king, his own name being Aidoneus, or Pluto, called his wife Proserpina, and his daughter Cora, and a great dog which he kept Cerberus, with whom he ordered all that came as suitors to his daughter to fight, and promised her to him that should overcome the beast. But having been informed that the design of Pirithoüs and his companion was not to court his daughter, but to force her away, he caused them both to be seized, and threw Pirithoüs to be torn in pieces by his dog, and put Theseus into prison, and kept him.
About this time, Menestheus, the son of Peteus, grandson of Orneus, and great-grandson to Erechtheus, the first man that is recorded to have affected popularity and ingratiated himself with the multitude, stirred up and exasperated the most eminent men of the city, who had long borne a secret grudge to Theseus, conceiving that he had robbed them of their several little kingdoms and lordships, and, having pent them all up in one city, was using them as his subjects and slaves. He put also the meaner people into commotion, telling them, that, deluded with a mere dream of liberty, though indeed they were deprived both of that and of their proper homes and religious usages, instead of many good and gracious kings of their own, they had given themselves up to be lorded over by a new-comer and a stranger. Whilst he was thus busied in infecting the minds of the citizens, the war that Castor and Pollux brought against Athens came very opportunely to further the sedition he bad been promoting, and some say that he by his persuasions was wholly the cause of their invading the city. At their first approach, they committed no acts of hostility, but peaceably demanded their sister Helen; but the Athenians returning answer that they neither had her there nor knew where she was disposed of, they prepared to assault the city, when Academus, having, by whatever means, found it out, disclosed to them that she was secretly kept at Aphidnæ. For which reason he was both highly honored during his life by Castor and Pollux, and the Lacedæmonians, when often in aftertimes they made incursions into Attica, and destroyed all the country round about, spared the Academy for the sake of Academus. But Dicæarchus writes that there were two Arcadians in the army of Castor and Pollux, the one called Echedemus, and the other Marathus; from the first that which is now called Academia was then named Echedemia, and the village Marathon had its name from the other, who, to fulfil some oracle, voluntarily offered himself to be made a sacrifice before battle. As soon as they were arrived at Aphidnaæ, they overcame their enemies in a set battle, and then assaulted and took the town. And here, they say, Alycus, the son of Sciron, was slain, of the party of the Dioscuri (Castor and Pollux), from whom a place in Megara, where he was buried, is called Alycus to this day. And Hereas writes that it was Theseus himself that killed him, in witness of which he cites these verses concerning Alycus, And Alycus, upon Aphidna's plain By Theseus in the cause of Helen slain.
Though it is not at all probable that Theseus himself was there when both the city and his mother were taken.
Aphidnæ being won by Castor and Pollux, and the city of Athens being in consternation, Menestheus persuaded the people to opeu their gates, and receive them with all manner of friendship, for they were, he told them, at enmity with none but Theseus, who had first injured them, and were benefactors and saviors to all mankind beside. And their behavior gave credit to those promises; for, having made themselves absolute masters of the place, they demanded no more than to be initiated, since they were as nearly related to the city as Hercules was, who had received the same honor. This their desire they easily obtained, and were adopted by Aphidnus, as Hercules had been by Pylius. They were honored also like gods, and were called by a new name, Anaces, either from the cessation of the war, or from the care they took that none should suffer any injury, though there was so great an army within the walls; for the phrase anăkōs ĕkhein is used of those who look to or care for any thing; kings for this reason, perhaps, are called anactes. Others say, that from the appearance of their star in the heavens, they were thus called, for in the Attic dialect this name comes very near the words that signify above.
Some say that Æthra, Theseus's mother, was here taken prisoner, and carried to Lacedæmon, and from thence went away with Helen to Troy, alleging this verse of Homer, to prove that she waited upon Helen, Æthra of Pittheus born, and large-eyed Clymene.
Others reject this verse as none of Homer's, as they do likewise the whole fable of Munychus, who. the story says, was the son of Demophon and Laodice, born secretly, and brought up by Æthra at Troy. But Ister, in the thirteenth book of his Attic History, gives us an account of Æthra, different yet from all the rest: that Achilles and Patroclus overcame Paris in Thessaly, near the river Sperchius, but that Hector took and plundered the city of the Trœzenians, and made Æthra prisoner there. But this seems a groundless tale.
Now Hercules, passing by the Molossians, was entertained in his way by Aidoneus the king, who, in conversation, accidentally spoke of the journey of Theseus and Pirithoüs into his country, of what they had designed to do, and what they were forced to suffer. Hercules was much grieved for the inglorious death of the one and the miserable condition of the other. As for Pirithoüs, he thought it useless to complain; but begged to have Theseus released for his sake, and obtained that favor from the king. Theseus, being thus set at liberty, returned to Athens, where his friends were not yet wholly suppressed, and dedicated to Hercules all the sacred places which the city had set apart for himself, changing their names from Thesea to Heraclea, four only excepted, as Philochorus writes. And wishing immediately to resume, the first place in the commonwealth, and manage the state as before, he soon found himself involved in factions and troubles; those who long had hated him had now added to their hatred contempt; and the minds of the people were so generally corrupted, that, instead of obeying commands with silence, they expected to be flattered into their duty. He had some thoughts to have reduced them by force, but was overpowered by demagogues and factions. And at last, despairing of any good success of his affairs in Athens, he sent away his children privately to Eubœa, commending them to the care of Elephenor, the son of Chalcodon; and he himself, having solemnly cursed the people of Athens in the village of Gargettus, in which there yet remains the place called Araterion, or the place of cursing, sailed to Scyros, where he had lands left him by his father, and friendship, as he thought, with those of the island. Lycomedes was then king of Scyros. Theseus, therefore, addressed himself to him, and desired to have his lands put into his possession, as designing to settle and to dwell there, though others say that he came to beg his assistance against the Athenians. But Lycomedes, either jealous of the glory of so great a man, or to gratify Menestheus, having led him up to the highest cliff of the island, on pretence of showing him from thence the lands that he desired, threw him headlong down from the rock, and killed him. Others say he fell down of himself by a slip of his foot, as he was walking there, according to his custom, after supper. At that time there was no notice taken, nor were any concerned for his death, but Menestheus quietly possessed the kingdom of Athens. His sons were brought up in a private condition, and accompanied Elephenor to the Trojan war, but, after the decease of Menestheus in that expedition, returned to Athens, and recovered the government. But in succeeding ages, beside several other circumstances that moved the Athenians to honor Theseus as a demigod, in the battle which was fought at Marathon against the Medes, many of the soldiers believed they saw an apparition of Theseus in arms, rushing on at the head of them against the barbarians. And after the Median war, Phædo being archon of Athens, the Athenians, consulting the oracle at Delphi, were commanded to gather together the bones of Theseus, and, laying them in some honorable place, keep them as sacred in the city. But it was very difficult to recover these relics, or so much as to find out the place where they lay, on account of the inhospitable and savage temper of the barbarous people that inhabited the island. Nevertheless, afterwards, when Cimon took the island (as is related in his life), and had a great ambition to find out the place where Theseus was buried, he, by chance, spied an eagle upon a rising ground pecking with her beak and tearing up the earth with her talons, when on the sudden it came into his mind, as it were by some divine inspiration, to dig there, and search for the bones of Theseus. There were found in that place a coffin of a man of more than ordinary size, and a brazen spear-head, and a sword lying by it, all which he took aboard his galley and brought with him to Athens. Upon which the Athenians, greatly delighted, went out to meet and receive the relics with splendid processions and with sacrifices, as if it were Theseus himself returning alive to the city. He lies interred in the middle of the city, near the present gymnasium. His tomb is a sanctuary and refuge for slaves, and all those of mean condition that fly from the persecution of men in power, in memory that Theseus while he lived was an assister and protector of the distressed, and never refused the petitions of the afflicted that fled to him. The chief and most solemn sacrifice which they celebrate to him is kept on the eighth day of Pyanepsion, on which he returned with the Athenian young men from Crete. Besides which, they sacrifice to him on the eighth day of every month, either because he returned from Trœzen the eighth day of Hecatombæon, as Diodorus the geographer writes, or else thinking that number to be proper to him, because he was reputed to be born of Neptune, because they sacrifice to Neptune on the eighth day of every month. The number eight being the first cube of an even number, and the double of the first square, seemed to be an emblem of the steadfast and immovable power of this god, who from thence has the names of Asphalius and Gæiochus, that is, the establisher and stayer of the earth.
The new emperor went early in the morning to the capitol, and sacrificed; and, having commanded Marius Celsus to be brought, he saluted him, and with obliging language desired him rather to forget his accusation than remember his acquittal; to which Celsus answered neither meanly nor ungratefully, that his very crime ought to recommend his integrity, since his guilt had been his fidelity to Galba, from whom he had never received any personal obligations. Upon which they were both of them admired by those that were present, and applauded by the soldiers.
In the senate, Otho said much in a gentle and popular strain. He was to have been consul for part of that year himself, but he gave the office to Virginius Rufus, and displaced none that had been named for the consulship by either Nero or Galba. Those that were remarkable for their age and dignity he promoted to the priest-hoods; and restored the remains of their fortunes, that had not yet been sold, to all those senators that were banished by Nero and recalled by Galba. So that the nobility and chief of the people, who were at first apprehensive that no human creature, but some supernatural penal, or vindictive power had seized the empire, began now to flatter themselves with hopes of a government that smiled upon them thus early.
Besides, nothing gratified or gained the whole Roman people more than his justice in relation to Tigellinus. It was not seen how he was in fact already suffering punishment, not only by the very terror of retribution which he saw the whole city requiring as a just debt, but with several incurable diseases also; not to mention those unhallowed frightful excesses among impure and prostituted women, to which, at the very close of life, his lewd nature clung, and in them gasped out, as it were, its last; these, in the opinion of all reasonable men, being themselves the extremest punishment, and equal to many deaths. But it was felt like a grievance by people in general that he continued yet to see the light of day, who had been the occasion of the loss of it to so many persons, and such persons, as had died by his means. Wherefore Otho ordered him to be sent for, just as he was contriving his escape by means of some vessels that lay ready for him on the coast near where he lived, in the neighborhood of Sinuessa. At first he endeavored to corrupt the messenger, by a large sum of money, to favor his design; but when he found this was to no purpose, he made him as considerable a present, as if he had really connived at it, only entreating him to stay till he had shaved; and so took that opportunity, and with his razor dispatched himself.
And while giving the people this most righteous satisfaction of their desires, for himself he seemed to have no sort of regard for any private injuries of his own. And at first, to please the populace, he did not refuse to be called Nero in the theater, and did not interfere when some persons displayed Nero's statues to public view. And Cluvius Rufus says, imperial letters, such as are sent with couriers, went into Spain with the name of Nero affixed adoptively to that of Otho; but as soon as he perceived this gave offense to the chief and most distinguished citizens, it was omitted.