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Updated: June 28, 2025
Unsuccessful in this proposition, Hecataeus had equally failed on two former occasions; first, when he attempted to dissuade the Milesians from the revolt of Aristagoras: secondly, when, finding them bent upon it, he advised them to appropriate the sacred treasures in the temple at Branchidae to the maintenance of a naval force.
But Geoffrey Keating, whose love of truth was quite as strong as his credulity in ancient legends and that is saying much disclaimed that classification, and collected his genealogies from principal heads branching out into three families of tribes, descended from Eber Finn, one from Ir, and four from Eremhon, sons of Milesians of Spain; and ninth tribe sprung from Ith, granduncle to the sons of Milesius.
They are also called by the Irish writers Clann-Ua-Baois-gine, and so named, according to Keating and others, from Baoisgine, who was chief commander of these warriors, and ancestor of the famous hero Fionn, the son of Cumhall; but according to O'Conor, in his notes to the Four Masters, they were called Baoisgine, as being descended from the Milesians who came from Basconia, in Spain, now Biscay, in the country anciently called Cantabria.
Then he was a little unfair upon his friend: he accused him of knowing his position, and wishing to take advantage of it; and, by the time he had got to Igoe's, his mind was certainly not in a very charitable mood towards poor Dot. He had, nevertheless, determined to accept his offer, and to take a last look at the three Milesians.
Doubtless the latter were not entirely exterminated to make way for the Firbolgs, any more than the Firbolgs to make way for the Danaans, Milesians, and other successive races; such wholesale exterminations being, in fact, very rare, especially in a country which like Ireland seems specially laid out by kindly nature for the protection of a weaker race struggling in the grip of a stronger one.
Pericles is accused of going to war with Samos to save the Milesians. These states were at war about the possession of the city of Priene, and the Samians, who were victorious, would not lay down their arms and allow the Athenians to settle the matter by arbitration, as they ordered them to do.
Hostilities between the new population of Miletus and the oligarchic government of Samos had been for some time carried on; the object of contention was the city of Priene united, apparently, with rival claims upon Anaea, a town on the coast opposite Samos. The Milesians, unsuccessful in the war, applied to Athens for assistance.
As for the defeat of the Gods by the Milesians, and their retirement into the mountains, that too is actual history told under a thinnish veil of symbolism: the Fifth Race having been started, the Sons of Wisdom, its first Gods and Adept Kings, who had sown the seeds of all bright things that were to be in its future civilizations, withdrew into the Unseen.
The disarmed Samians, as soon as the fortunes of the battle became apparent, gave all the assistance they could render to the Greeks; the other Ionians seized the same opportunity to revolt and turn their arms against their allies. In the mountain defiles the Milesians intercepted their own fugitive allies, consigning them to the Grecian sword, and active beyond the rest in their slaughter.
Finally they consulted the oracle at Delphi, which ordered it to be given to the wisest. Now it was first sent to Miletus, to Thales, as the men of Cos willingly gave it to that one man, although they had fought with all the Milesians together about it. Thales said that Bias was wiser than himself, and sent it to him; and by him it was again sent to another man, as being wiser yet.
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